http://seekershub.org/ans-blog/2009/09/28/how-should-a-woman-sit-and-prostrate-in-prayer/
Question: In the ”Absolute Essentials of Islam” it’s written that women should have their hands at shoulder level in prostration and keep their forearms on the ground. Yet when I attempted to practice this, I found that I could not keep my forearms on the ground without having my hands at head-level, like men. Can you explain this and the way women should perform prostration? Can you also describe the exact sitting position women should be in, please.
Answer: Assalamu alaykum wa rahmatullahi wa baraktuhu
The basis of the woman’s prayer in the Hanafi madhhab is that it follows the same rulings as the man’s prayer, and any differences between the two return to the principle of what is most concealing and modest for her. [Ibn `Abidin, Radd al Muhtar]
In prostration, it is sunna for a woman to draw all of her limbs closely together in order to achieve maximum modesty. Her abdomen rests on top of her thighs and her upper-arms remain closely at her sides while her forearms lay on the floor. [Radd al- Muhtar; Shurunbulali, Maraqi al-Falah] It is sunna for men to prostrate in-between their hands, and their hands are placed at the level of the ears like the opening takbir. So far, I have not found a specific text that indicates that a woman does differently but I am still researching this matter. Yet, it should be noted that the placement of the hands do not affect the validity of the prayer and it is permissible to place one’s hands at the head level while prostrating as long as the ideals of modesty and concealment are upheld. In regards to her toes, it is obligatory for a part of the toes to touch the ground while in prostration in order for the prayer to be considered valid. Shaykh Faraz Rabbani has mentioned that it is not a specific sunna for women to keep their toes upright but there is no harm in doing so during prostration.
While sitting for tashahud, she sits in the tawarruk position, which means that she sits on her left buttock with her knees bent and both legs are conveniently positioned to the right side of her body. In Maraqi Falah, al-Hadiyya al-Alaiyya, and Imdad al Fatah, the authors mention that the thigh is placed on top of the other thigh while her leg rests underneath her right hip. In Majma al-Anhar, the author explains further and says that “…she sits on her left buttock and positions both legs to the right side of her body because this is most concealing for her, and she brings together both of her thighs and places her right leg on top of her left leg.”
In terms of additional information, the great Hanafi jurist Ibn Abdin notes the differences found within the woman’s prayer in Radd al-Muhtar. I have translated the majority of the details from his list while also adding extra explanations from sources like al-Hadiyya al-Alaiyya, Maraqi al-Falah and Imdad al-Fatah.
1.) When performing the opening takbir, she raises her hands to the level of her shoulders, while men raise their hands to the level of their ears.
2.) When performing the opening takbir, she does not withdraw her hands from underneath her sleeves because it may expose her forearms which are awrah (nakedness), while men should remove their hands from underneath their shawls.
3.) When standing, she places her right inner-palm on top of her left hand and rests them on her chest without clasping them, while men place their hands below their navels and clasp them together.
4.) When bowing, she bends her back slightly so that she touches her knees but she does not straighten her back fully, unlike men who completely align their limbs.
5.) When bowing, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread.
6.) When bowing, she places her palms upon her knees and does not grasp her knees, unlike men who grasp their knees.
7.) When bowing, she bends her knees, unlike men who keep their knees straightened.
8.) When bowing and prostrating, she keeps her upper arms (the area from the shoulder to the elbow) as close as possible to the sides of her body, unlike men who distance their upper arms from their bodies.
9.) When prostrating, she rests her forearms on the ground, unlike men who keep their arms raised above the ground.
10.) She does not keep her toes upright like men.
11.) While sitting for tashahud, she sits in the tawarrak position (explained above) and she places her hands on top of her thighs such that the tips of her fingers reach her knees.
12.) While sitting for tashahud, she does not spread her fingers apart but rather she keeps them closed together, unlike men who keep their fingers outspread.
13.) If the Imam forgets something in his prayer, she claps without excessive movement instead of saying ‘SubHanAllah’ like men.
14.) She does not lead the man’s prayer.
15.) It is prohibitively disliked (e.g. sinful) for her to pray in a woman’s group prayer, to give the adhan, or to give the iqama.
16.) If she prays in a mixed congregation, she stands behind the men.
17.) She is not obligated to attend the Friday sermon prayer, but if she does and completes it, it counts as her Dhuhr prayer.
18.) It is not necessary (wajib) for her to attend the Eid prayer as opposed to men.
19.) It is not recommended for her to wait until the brightness of the sun to pray Fajr like it is for men performing the group prayer, but it is best for her to pray at the earliest part of the Fajr prayer time.
20.) She does not recite out loud in the non-silent prayers. Yet, it is important to note that if she is praying by herself in any prayer, she must recite at a level where she can hear herself in order for her prayers to be considered valid.
While the majority of information found within this post was extracted from Arabic texts, I would recommend the following English resources for more details about this topic:
”The Salah of Women” by Madrasa Arabiya Islamia Azadville, South Africa
”Heavenly Ornaments’‘ by Maulana Muhammad Ashraf Ali Thanvi
Barak Allah fikum
Naielah
Naielah
Checked & Approved by Faraz Rabbani
http://islamqa.org/hanafi/askimam/28885
I am very confused about this matter. I was told a womans feet during sajda should be towards the right side. However, someone else who also follows the hanafi fiqh said the womans feet should be at the back and errect, toe fingers pointing towards the qibla. Can you please tell me which is the correct answer, do you have any evidence? JazkAllah kair.
Answer
In the Shariat, although certain forms of Ibaadat (worship) are done both by
men and women, yet the manner in which these forms of Ibaadat are fulfilled
differ. This is especially apparent in Salaat. Many postures of the Salaat
of women differ to that of men in order to maintain the very important
principle of modesty and concealment. Many narrations substantiate this
fact.
men and women, yet the manner in which these forms of Ibaadat are fulfilled
differ. This is especially apparent in Salaat. Many postures of the Salaat
of women differ to that of men in order to maintain the very important
principle of modesty and concealment. Many narrations substantiate this
fact.
Hadhrat Abdullah bin Umar (Radhiallaahu Anhu) reports that Rasulullah
(Sallallaahu Alayhi Wasallam) said: “When a woman sits in Salaat, she should
place the thighs (of one leg) upon the other and when she makes sajdah, she
should attach her belly to her thigh so that it is as concealing as
possible. For indeed Allah Ta’ala looks at her saying: ‘O my angels I make
you witness that I have indeed forgiven her’.” (Baihaqi Vol.2 Pg.223)
(Sallallaahu Alayhi Wasallam) said: “When a woman sits in Salaat, she should
place the thighs (of one leg) upon the other and when she makes sajdah, she
should attach her belly to her thigh so that it is as concealing as
possible. For indeed Allah Ta’ala looks at her saying: ‘O my angels I make
you witness that I have indeed forgiven her’.” (Baihaqi Vol.2 Pg.223)
Waail bin Hujr (Radhiallaahu Anhu) says that Rasulullah (Sallallaahu Alayhi
Wasallam) said: “O Waail, when you commence the Salaat, lift your hands in
line with your ears and women should (only) lift it in line with the chest
(shoulders).” (Kanzul Umaal Vol.7 Pg.307)
Wasallam) said: “O Waail, when you commence the Salaat, lift your hands in
line with your ears and women should (only) lift it in line with the chest
(shoulders).” (Kanzul Umaal Vol.7 Pg.307)
In another narration, it is stated that Rasulullah (Sallallaahu Alayhi
Wasallam) passed by two women who were performing Salaat. He said: “When you
make sajdah, attach your body to the ground. Indeed women are not like men
in this matter.” (i.e. they differ in the posture of sajdah). (Maraasil of
Imaam Abu Dawood (R.A))
Wasallam) passed by two women who were performing Salaat. He said: “When you
make sajdah, attach your body to the ground. Indeed women are not like men
in this matter.” (i.e. they differ in the posture of sajdah). (Maraasil of
Imaam Abu Dawood (R.A))
The Imaams of all four Mazaahib (schools of thought) attest to the
differences between the Salaat of men and women.
differences between the Salaat of men and women.
Thus, we will now discuss a few aspects pertaining exclusively to the Salaat
of women.
* Before commencing the Salaat, a woman must ensure that besides her face
and wrists, all other parts of her body should be concealed. Some women
perform Salaat with their hair exposed, others with their ears exposed,
while the forearms of others are completely open. Some wear such a thin
(see-through) burqa’ (head covering) that the hair can be seen through it.
All this is incorrect and not permissible
* If any limb, besides the face and wrists are exposed for the duration it
takes to read thrice, the Salaat will be rendered null and void. If it is
exposed less than that, the Salaat will be valid. However it will be makrooh
and she will be sinful.
* It is best for women to perform Salaat in a place that is most concealing.
Thus to perform Salaat in an inner room of the house will be better than
performing it in the front room or lounge etc. Similarly performing the
Salaat in the lounge will be preferred to performing it in the courtyard of
the house.
* Whilst saying the Takbeer-a-Tahrima (Allahu Akbar), women will only lift
their hands till the shoulders and not till the ears like men. They will
lift the hands under the burqa (veil). They should not take their hands out
of the burqa.
* Women will put their hands on the chest by placing the palm of the right
hand over the back of the left wrist. The fingers should be kept close
together. Women will not adopt the method of men in placing of the hands.
(Tahtawi Pg.141)
* Women should stand with both feet close together. There should be no gap
between the two feet. In ruku also, the same position of the feet should be
maintained. (Bahishti Zewar & Mufti Taqi Uthmani)
* First make the intention, then say Allahu Akbar. Thereafter place the
hands on the chest. Then read Thanaa, A’uzu, and Bismillah after which you
will commence with Surah Fateha. On completing Surah Fateha, say A’meen.
After that, read Bismillah again and read a Surah. After completing the
Surah, say Allahu Akbar and go into ruku.
* A woman should only bend so much in ruku that she is able to place the
hands on the knees. Women will not make ruku like men by straightening the
back. Their bending for ruku should be less than that of men. Place both
hands on the knees while keeping the fingers closed together. Do not spread
the fingers apart. (Tahtawi Pg.141 & Bahishti Zewar)
* Keep the forearms close to the sides and keep the ankles together in ruku.
(Ibid)
* In ruku, women will not keep the feet completely upright, but rather they
will bend the knees slightly forward. (Shaami & Mufti Taqi Uthmani)
* Read three or five times in ruku. Ensure that the ‘dh’ is pronounced
correctly.
* After saying , lift the head and stand with ease and read or
* Sahih Muslim
* Women will make sajdah in such a way that the belly will touch the thighs
and the forearms will touch the sides. The forearms will be placed on the
ground. Bahishti Zewar
* Place the head between the hands in sajdah. Place the forehead and the
nose on the ground. The fingers should be kept close together, facing the
Qibla. The thumb should also face the Qibla.
* In sajdah both feet will be placed on the ground facing the right. The
feet should not be kept upright. However, the toes should face the Qibla.
should be read three or five times.
* Thereafter say Allahu Akbar and sit with ease. Sit on the left posterior
with both feet protruding to the right. Place the right thigh on the left
thigh and the right shin on the left one. (Tahtawi Bahishti Zewar)
* Place both hands on the thighs with the fingers closed together. This is
the method for women. In ruku, sajdah and qa’adah, the fingers will be kept
close together without any gap in between, while the law for men is that in
ruku they will keep the fingers apart and in sajdah they will keep it closed
together. In all the other postures, the fingers will be kept in their
natural position.
* In jalsah the following duaa should be read, whether performing a fardh,
sunnah or nafl Salaat.
of women.
* Before commencing the Salaat, a woman must ensure that besides her face
and wrists, all other parts of her body should be concealed. Some women
perform Salaat with their hair exposed, others with their ears exposed,
while the forearms of others are completely open. Some wear such a thin
(see-through) burqa’ (head covering) that the hair can be seen through it.
All this is incorrect and not permissible
* If any limb, besides the face and wrists are exposed for the duration it
takes to read thrice, the Salaat will be rendered null and void. If it is
exposed less than that, the Salaat will be valid. However it will be makrooh
and she will be sinful.
* It is best for women to perform Salaat in a place that is most concealing.
Thus to perform Salaat in an inner room of the house will be better than
performing it in the front room or lounge etc. Similarly performing the
Salaat in the lounge will be preferred to performing it in the courtyard of
the house.
* Whilst saying the Takbeer-a-Tahrima (Allahu Akbar), women will only lift
their hands till the shoulders and not till the ears like men. They will
lift the hands under the burqa (veil). They should not take their hands out
of the burqa.
* Women will put their hands on the chest by placing the palm of the right
hand over the back of the left wrist. The fingers should be kept close
together. Women will not adopt the method of men in placing of the hands.
(Tahtawi Pg.141)
* Women should stand with both feet close together. There should be no gap
between the two feet. In ruku also, the same position of the feet should be
maintained. (Bahishti Zewar & Mufti Taqi Uthmani)
* First make the intention, then say Allahu Akbar. Thereafter place the
hands on the chest. Then read Thanaa, A’uzu, and Bismillah after which you
will commence with Surah Fateha. On completing Surah Fateha, say A’meen.
After that, read Bismillah again and read a Surah. After completing the
Surah, say Allahu Akbar and go into ruku.
* A woman should only bend so much in ruku that she is able to place the
hands on the knees. Women will not make ruku like men by straightening the
back. Their bending for ruku should be less than that of men. Place both
hands on the knees while keeping the fingers closed together. Do not spread
the fingers apart. (Tahtawi Pg.141 & Bahishti Zewar)
* Keep the forearms close to the sides and keep the ankles together in ruku.
(Ibid)
* In ruku, women will not keep the feet completely upright, but rather they
will bend the knees slightly forward. (Shaami & Mufti Taqi Uthmani)
* Read three or five times in ruku. Ensure that the ‘dh’ is pronounced
correctly.
* After saying , lift the head and stand with ease and read or
* Sahih Muslim
* Women will make sajdah in such a way that the belly will touch the thighs
and the forearms will touch the sides. The forearms will be placed on the
ground. Bahishti Zewar
* Place the head between the hands in sajdah. Place the forehead and the
nose on the ground. The fingers should be kept close together, facing the
Qibla. The thumb should also face the Qibla.
* In sajdah both feet will be placed on the ground facing the right. The
feet should not be kept upright. However, the toes should face the Qibla.
should be read three or five times.
* Thereafter say Allahu Akbar and sit with ease. Sit on the left posterior
with both feet protruding to the right. Place the right thigh on the left
thigh and the right shin on the left one. (Tahtawi Bahishti Zewar)
* Place both hands on the thighs with the fingers closed together. This is
the method for women. In ruku, sajdah and qa’adah, the fingers will be kept
close together without any gap in between, while the law for men is that in
ruku they will keep the fingers apart and in sajdah they will keep it closed
together. In all the other postures, the fingers will be kept in their
natural position.
* In jalsah the following duaa should be read, whether performing a fardh,
sunnah or nafl Salaat.
Rasulullah (Sallallaahu Alayhi Wasallam) used to read this duaa. (Tirmizi &
Abu Dawood & Haakim)
* Thereafter the second sajdah should be made in the same manner as the
first sajdah was done. Thereafter stand up whilst saying Allahu Akbar. Do
not take support with the hands while standing up. Then read Bismillah and
Surah Fateha. Upon ending Surah Fateha, say A’ameen. Thereafter Bismillah
and a Surah will be read. (Behishti Zewar)
* Sit in the qa’adah posture after completing two raka’ats. The manner of
sitting is the same as that of jalsah. Read At-Tahiyat and when reaching
Ash-hadu-al laailaaha illallaahu, join the small and ring finger and and
attach their tips to the palms and form a ring with the middle finger and
the thumb. Lift the index finger, indicating to the oneness of Allah Ta’ala.
Drop the index finger when reaching illallaahu. However the other fingers
will remain as is
* If it is a Salaat of two raka’at, then maintain this posture till the end.
Read the Salawaat (durood) and duaa and thereafter make salaam. If it is a
Salaat of four raka’at, stand up immediately after completing the
At-Tahiyaat.
* In the third and fourth raka’at also, read Bismillah before commencing
Surah Fateha. If it is a Fardh Salaat, go into ruku after completing Surah
Fateha. However in the Witr, Sunnat or Nafl Salaat one will read a Surah
after Surah Fateha.
* After completing the final qa’adah, say the salaam while turning the head
towards the right. Commence the salaam with the face in the direction of the
Qibla. Complete the salaam when the face is fully turned to the right. Then
bring the face back towards the Qibla and commence the second salaam from
there. Turn the face towards the left as you say the second salaam. Do not
commence the second salaam whilst the head is turned towards the right. Face
the Qibla, then commence the second salaam. Whilst making both the salaams,
make the intention of greeting the angels.
* It is Makrooh (reprehensible) for women to perform Salaat in jamaat
(congregation). They should perform their Salaat individually. However if
the Mahram males (i.e. those men with whom one cannot get married eg.
brothers, father, grandfather etc.) are performing Salaat with jamaat in the
house, a woman can join that jamaat. She will stand behind the men. She
should not stand in line with the men. (Mufti Taqi Uthmaani)
Abu Dawood & Haakim)
* Thereafter the second sajdah should be made in the same manner as the
first sajdah was done. Thereafter stand up whilst saying Allahu Akbar. Do
not take support with the hands while standing up. Then read Bismillah and
Surah Fateha. Upon ending Surah Fateha, say A’ameen. Thereafter Bismillah
and a Surah will be read. (Behishti Zewar)
* Sit in the qa’adah posture after completing two raka’ats. The manner of
sitting is the same as that of jalsah. Read At-Tahiyat and when reaching
Ash-hadu-al laailaaha illallaahu, join the small and ring finger and and
attach their tips to the palms and form a ring with the middle finger and
the thumb. Lift the index finger, indicating to the oneness of Allah Ta’ala.
Drop the index finger when reaching illallaahu. However the other fingers
will remain as is
* If it is a Salaat of two raka’at, then maintain this posture till the end.
Read the Salawaat (durood) and duaa and thereafter make salaam. If it is a
Salaat of four raka’at, stand up immediately after completing the
At-Tahiyaat.
* In the third and fourth raka’at also, read Bismillah before commencing
Surah Fateha. If it is a Fardh Salaat, go into ruku after completing Surah
Fateha. However in the Witr, Sunnat or Nafl Salaat one will read a Surah
after Surah Fateha.
* After completing the final qa’adah, say the salaam while turning the head
towards the right. Commence the salaam with the face in the direction of the
Qibla. Complete the salaam when the face is fully turned to the right. Then
bring the face back towards the Qibla and commence the second salaam from
there. Turn the face towards the left as you say the second salaam. Do not
commence the second salaam whilst the head is turned towards the right. Face
the Qibla, then commence the second salaam. Whilst making both the salaams,
make the intention of greeting the angels.
* It is Makrooh (reprehensible) for women to perform Salaat in jamaat
(congregation). They should perform their Salaat individually. However if
the Mahram males (i.e. those men with whom one cannot get married eg.
brothers, father, grandfather etc.) are performing Salaat with jamaat in the
house, a woman can join that jamaat. She will stand behind the men. She
should not stand in line with the men. (Mufti Taqi Uthmaani)
Women should read their five daily Salaat, Taraweeh and Witr Salaat
individually. It is Maakrooh Tahrimi for them to perform Salaat with jamaat.
(Shaami Vol.1 Pg.418 & Fataawa Rahimia Vol.1 Pg.347)
individually. It is Maakrooh Tahrimi for them to perform Salaat with jamaat.
(Shaami Vol.1 Pg.418 & Fataawa Rahimia Vol.1 Pg.347)
Shaykhul Hadith Mawlana Fadhlur Rahmaan Saheb
Kindly refer to www.alinaam.org.za/library/scorrect18.htm
and Allah Ta’ala Knows Best
Mufti Ebrahim Desai
FATWA DEPT.
http://www.askimam.org/public/question_detail/17610
Assalaamu `alaykum waRahmatullahi Wabarakatuh
FATWA DEPT.
http://www.askimam.org/public/question_detail/17610
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
We are muqallids (followers) of the Hanafī fiqh. We accept the rulings of our scholars regardless of whether we know or understand their proofs. This is because they are the masters in the Islāmic sciences, such as fiqh, usūl al-fiqh, tafsīr, usūl al-tafsīr, hadīth, usūl al-hadīth, balāghah, etc. Deriving fiqhī rulings is not as simple as looking at just one or two hadīth. Therefore, we acknowledge our lack of expertise in these fields and accept the rulings of those who have mastered these sciences.
Having said that, the Prophet صلى الله عليه وسلم did, in fact, show differences between the prayer of a man and a woman. Ml. Talha Desai has explained this in detail in Fatwa # 16795. The answer is attached below.
As for the hadīth in Tirmidhī, Imām Tirmidhī himself has mentioned it to be hasan (good).
حدثنا هناد حدثنا وكيع عن سفيان عن عاصم بن كليب عن عبد الرحمن بن الأسود عن علقمة قال قال عبد الله بن مسعود: ألا أصلي بكم صلاة رسول الله صلى الله عليه و سلم ؟ فصلى فلم يرفع يديه إلا في أول مرة قال وفي الباب عن البراء بن عازب قال أبو عيسى حديث ابن مسعود حديث حسن وبه يقول غير واحد من أهل العلم من أصحاب النبي صلى الله عليه و سلم والتابعين وهو قول سفيان الثوري وأهل الكوقة (جامع الترمذي، أبواب الصلاة: 1/59؛ سعيد)
'Abdullāh ibn Mas'ūd رضي الله عنه said, "Should I not pray with you the prayer of the Messenger of Allāh صلى الله عليه وسلم? He prayed and he did not raise his hands except the first time [in takbīr al-tahrīmah]." In the chapter are [also narrations from] al-Barā' ibn 'Āzib رضي الله عنه. Abū 'Īsā [al-Tirmidhī] said the hadīth of ibn Mas'ūd رضي الله عنه is hasan (good). And other scholars from amongst the Sahābah and Tābi'ūn agreed with this [ruling regarding raising hands in prayer], including Sufyān al-Thaurī and the scholars of Kūfah. (Tirmidhī)
This is not the only proof for those who do not do raf' al-yadayn. As mentioned above, for a non-scholar, there is no need to go into all the proofs of the fuqahā', nor is he capable of comprehending it. It is sufficient for a muqallid to rely on the scholars of his madhhab and follow the rulings derived by them.
And Allah knows best
Wassalam u Alaikum
Ml. Abrar Mirza,
Student Darul Iftaa
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Darul Iftaa, Madrassah In'aamiyyah
In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
Your query consists of two questions, namely:
1. Is there a difference in the salat of men and women?
2. Respond to the article that states “The way in which women pray is the same as the way in which men pray”
Hereunder, we wish to present answers to the above questions.
Is there a difference in the salat of men and women?
In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un. The Ulama and Fuqaha of all four mazhahib, namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference that exists between the salat of men and women. In the recent past, there has being a group amongst the muslims who call themselves “Ahlul Hadith”, claim that the laws of salat are common to both men and women. Hence, they conclude that women should perform salat exactly as men do. They claim that the Hadith in which Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me perform salat” (Sahih Bukhari #631) is general and applies equally to both men and women. However, it should be realized that our own interpretation and logical inference of this Hadith cannot compare with the other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, leaving aside the many verdicts and practices of Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur Razaq and others.
In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references.
Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few:
1. Men can lead women in salat but women cannot do so.
لن يفلح قوم ولوا أمرهم امرأة
Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” (Sahih Bukhari, vol 2, pg 1052, Qadeemi)
ولا تؤمن امرأة رجلا
Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” (Baihaqi Al-Kubra, vol 3, pg 90, Idaratut Talifaat Ashrafiyya)
2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands.
التسبيح للرجال والتصفيق للنساء
Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan)
3. Jummu’ah salat is fardh upon men but not on women.
الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض
Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya)
4. The reward of congregational salat for men is twenty seven times more than that of an individual salat. Contrary to this, the more rewarding salat of a woman is that which is most concealed and performed within the confines of her home and of her innermost living quarters.
صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami)
ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi)
5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men.
لا تقبل صلاة حائض إلا بخمار
Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917, Ilmiyya)
6. Women are not allowed to call out the Azaan whereas men are encouraged to do so.
ليس على النساء أذان ولا إقامة
Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya)
7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do.
رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها
Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam)
يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها
Waail bin Hujar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “O Waail bin Hujar! When you perform salat, make your hands in line of the ears; and woman should make their hands in line of their breasts” (Majma’ Al-Zawaaid, vol 9, pg 374, Maktaba Al-Qudsi)
8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men.
صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا
Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871, Dar Al-Fikr)
9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women.
أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل
Yazid bin Abi Habib (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)
(The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran)
10. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat.
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها
Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat)
(The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat:
1.
عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها
Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi)
("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves).
2.
عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز
Ibn Abbas (radiyallaahu anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” (Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi)
3.
عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن
Khalid bin lajlaaj reports: “Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi)
(“Tarabbu'”: to sit cross legged).
4.
عن نافع ؛ أن صفية كانت تصلي وهي متربعة
Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi)
5.
عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة.
Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi)
6.
عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يحتفزن
Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya)
(The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran)
Note: This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore.
7.
(قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها
Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat)
The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women.
8.
المراة تخالف الرجل في افعال الصلاة
Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, Suhail Academy)
Answers to the proofs and objections of the “Ahlul Hadith”:
Majority of the proofs presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the late Shaykh Bin Baaz and Shaykh Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women. Hereunder, is our response to the article:
Article states:
“Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too”
Response:
1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani.
2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above.
The article states:
“The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.”
Response:
1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed)
2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented.
3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation.
The article states:
The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222.
this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.
Response:
According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
The article states:
A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.”
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223).
This hadeeth is mursal, which is a category of da’eef (weak).
Response:
1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted.
We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26, Idara Al-Quran)
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Response:
1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”.This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran:
يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59)
Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc?
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.
Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one.
Response:
1. In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof.
2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows:
قال رأيت أم الدرداء تصلي متربعة
Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya)
3. The author of the article claims that Imam Ibn Abi Shayba recorded from the Salaf that the way in which men and women performed salat was the same. This is absolutely false and incorrect accusations labelled against this great Imam. He has never mentioned this in his “Musannaf”. Not a single Salaf has mentioned that a woman will perform salat as a man performs salat.
The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators).
However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are:
عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل
“A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi)
Hereunder, are the interpolated words of Shaykh Albani:
كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال :
( تفعل المرأة في الصلاة كما يفعل الرجل )
أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه
In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth.
And Allah knows best
Wassalam u Alaikum
Ml. Talha Desai,
Student Darul Iftaa
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
Darul Iftaa, Madrassah In'aamiyyah
