النؤر:
31))وَلَا
يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ
(And not to reveal their adornment
except what is apparent)
WOMEN’S PRAYER
BY
Abu Al-Hind Mufti
Khurram Al-Ghazali
Translated by
Muhammad Jamil
Naqshbandi
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
Forward I
Hazrat Allama Shah Hussain Ghardezi
Darul Uloom Ghulshan-e-Iqbal, Karachi
It is my
good-luck that I read through this small pamphlet اَلْقَوْلُ الْحَقُّ فِیْ بَیَانِ الْفَرَقِ بَیْنَ
صَلوٰۃِ الرَّجُلِ وَ الْمَرْأَۃِ written by Khurram Al-Ghazali with a
lot of interest. This piece of paper outlines the difference between the prayer
of a man and a woman very clearly. What is more important that the learned
author has quoted references from the authentic sources. This small book does
not only depict the length and breadth of author’s knowledge about the subject
but also shows his deep quest for knowledge at this early age. I congratulate
him on this audacious effort. May Allah Almighty bless him in his quest for
knowledge.
Shah Hussain Gardezi
September 12, 2015
Foreword II
Allama Qazi Abdul Razzaq Bathralvi (Controller)
Jamia Jamatiya Mehr-ul-Uloom, Shakariyal,
Rawalpindi
In order to understand the meaning of
the Holy Quran it is necessary to study exegeses (Tafaseer) written by our
rightly guided ancestors. Similarly, for a true understanding of Hadith, it is
important to study the explanations of these Hadith given by our old religious
scholars. Simply reading the translations of the Holy Quran and Hadith is not
enough to understand these cardinal Islamic sources. There is a Hadith
صَلُّوْا کَمَا رَأَیْتُمُوْنِیْ اُصَلِّیْ which is commonly understood (or
misunderstood) that the way of offering prayer for men is similar to that of
women. Many people quote this Hadith and try to prove that there is no
difference between the way men and women offer their prayers. This
understanding is wrong. This small book is written to clear this
misunderstanding.
Abu Al-Hind Khurram Al-Ghazali has gathered credible references to prove
that this Hadith should be understood in its right perspective and that there
are differences the way men and women offer their prayers. It is also important
to mention that this book has been written keeping in view, Hanafi
jurisprudential tradition. This book is not meant for those who are against
Hanafi jurisprudence, and are not ready to follow any of the four jurisprudential
schools of thought. May Allah Almighty help people of Ahle-Sunnah to understand
the truths given in this book. Ameen.
Qazi
Abdul Razzaq Bathralvi
July 23, 2015
Writer’s Note
All praises are for Allah Almighty that
has stopped women from showing their adornment. May Allah Almighty send
thousands and thousands of Blessings on our blessed Holy Prophet (ﷺ)
whose one of saying is, “A Woman is meant to be veiled. A woman should raise
her hands up to the breast while saying Takbir-e-Tahrima, and should shrink her
body well while prostrating.” (جامع ترمذی) May Allah Almighty bless the souls of the
companions of the blessed Holy Prophet (ﷺ)
who taught us the difference between the prayers of men and women. May Allah
Almighty give us the love of these blessed personalities.
This humble person is fortunate and
blessed in the sense that after graduation from Aleemiyah Islamia, I collected
two hundred (200) Fatawa (religious rulings) in a book named “Fatawa Abu-
Al-Hind”, and then compiled this book (which is in your hands). The history of
compilation of this book is interesting and worth remembering. One of my
friends Arsalan Hussain Zaidi called me and told that our Spiritual Guide
directed religious scholars at Al-Markaz to write a book showing the
differences between the prayer of a man and a woman. It was my good luck that
Arsalan Zaidi chose this humble person for this task. This humble person is an
insignificant student of religion and deems himself obliged to my mentors in
this field.
Due to some reasons, I refused to write
on the topic, but brother Arsalan insisted me to write on the topic, and
arbitrary, this humble person made his mind to take up the pen. This was the
blessed company and prayers of my Spiritual Guide that I have been able to
write on this topic. It was 7th Ramadhan Al-Mubarak (2015) when I
started searching for the references to complete this book. By the blessing of
Allah Almighty, I managed to complete this on 20th Ramadan
Al-Mubarak.
This small book presents the topic
logically to make the arguments clear. An effort has been made to give a
reasonable answer to the arguments given by the people who think that there is
no difference between the prayers of men and women. They quote (a part of) Hadith
from Sahih Bukhari, a lengthy Hadith, and present it without its context, and
try to prove that there is no difference between two prayers.
I have tried to give satisfactory
answer by quoting that Hadith and sayings and practice of the blessed companion
of the blessed Holy Prophet (ﷺ).
These references abundantly show that there is a difference and Allah Almighty
wants women to cover themselves properly before standing in prayers. I have
presented a number of references from Hadith and sayings of the companions and
four schools of Islamic Fiqh to provide a food for thought for those who think
otherwise. In short, it is quite a human to be forgetful. This effort is meant
for seeking truth not to let someone down in the arguments for the sake of
arguments only. If someone points out a valid drawback or shortcoming in the
references quoted in the book, this humble person will be forth coming to accept
that criticism. May Allah Almighty for the sake of His chosen people afford us
an ability to know and accept the Truth.
Lover of the Family of the Blessed Holy
Prophet (ﷺ)
Khurram Ghazali
(0092-
594758)
Question
(About the differences between the
prayer of a man and a woman)
One of my friends says that the way a
woman prays is the same as a man prays. This means that there is no basic
difference between the prayer of a man and a woman. The way men bow and
prostrate, women should also do the same. Besides this, he says that in Hadith
and sayings of the blessed companions of the Holy Prophet (ﷺ)
and other Imams in Islamic Jurisprudence point to the same premise that the men
and women payers are similar (in bowing and prostration etc.) I would be highly
thankful if you could prove (by quoting Hadith, and sayings of religious
authorities) that there is a difference in the way men and women pray in Islam.
Yours
Truly,
Muhammad
Taha Lodhi
Karachi
Answer
In the above case, there is not a
single Hadith that proves that the way men pray is similar to the way women
pray. The Hadith quoted by these people (who believe that it is similar) in
fact, goes against them. To quote the Hadith صَلُّوْا کَمَا رَأَیْتُمُوْنِیْ اُصَلِّیْ doesn’t prove that men’s prayer is the
same as women’s prayer. First, this Hadith is quoted out of context. Secondly,
this Hadith is said in a particular context about an incident. The words in the
Hadith are addressed to men (who were present at that time in Prophet’s PBUH
surrounding) not to women. Thirdly, there are many other authentic narrations
from Hadith and the sayings of the blessed companions to prove that there is a
difference between the prayer of men and women. This is also proved from the
four Islamic Schools of Jurisprudence (Hanafi, Shafai, Maliki and Hanbli).
The Basic Reason of Difference (between
the prayer of men and women)
The basic reason that entails a woman
to pray differently than a man is the restriction of wearing Hijab or
covering for women. Islamic Shariah ordains a woman to cover her body. This command
is not only applicable in day to day business but also in performing prayers.
Covering one’s body during prayer is one of the conditions of the prayers for
women in Islamic Shariah. This entails a woman to cover her body, to the
maximum extent, in her prayer because there is a Hadith that says that a woman
is something to be cloaked. Besides this, there are many Hadiths and sayings of
the blessed companions of the blessed Holy Prophet (ﷺ)
and later religious authorities that outline the differences in the way a man
and a woman pray. This makes sure that a woman observes all the codes of
decency while worshipping Allah Almighty.
A Woman is a Thing to be Cloaked and
Veiled
Hadith 1.
It is narrated by Imam Tirmidhi,
Abdullah narrated from the Blessed Holy Prophet (ﷺ) الْمَرْأَةُ
عَوْرَةٌ Translation: The blessed Holy Prophet (ﷺ)
said that ‘The woman is Awrah’ (a thing to be concealed)
(جا مع التر مذى كتاب الرضاع, باب ما جاء فى كراهية الدخول عن
المغيبات, قديمى كتب خانه کراچی, صحفه 222)
Hadith 2.
It is narrated by Imam Hafiz Zaki Uddin:
عن ابن عمر رضی اللہ عنہما عَن رَّسُوْلِ اللّٰہ ﷺ
قَالَ اَلْمَرْأۃُ عَوْرَۃٌ وَاِنَّھَا اِذَا خَرَجَتْ مِنْ بَیْتِھَا
اِسْتَشْرَفَھَا الشَّیْطَانُ وَاِنَّھَا لَاتَکُوْنَ اَقْرَبُ اِلَی اللّٰہِ
مِنْھَا فِیْ قَعْرِبَیْتِھَا۔
“It is narrated by Ibn Umar (radiyallahu anhuma) that
the blessed Holy Prophet (ﷺ)
said, ‘A woman is Awra (a thing to be hidden or veiled). And when she goes out,
Satan seeks to tempt her. A woman cannot find more nearness to Allah Almighty
anywhere but in the inner corner of her house.”
)الترغيب
و الترهيب, كتاب الصلوة, ترغيب النساء فى الصلوة فى بيوتهن و لزومها, مطبوعة بيروت
لبنان ج 1 ص 224(
This Hadith shows that the basic
difference between the prayer of a man and a woman arises from the fact that
women have been ordained to cover themselves up. A woman will find nearness to
Allah Almighty when she observes all the requirements of modesty and decency in
the prayer. One of these requirements entails a woman to pray inside the home
away from the peeping eyes of the people.
Hadith 3.
عَنْ ام حمید امراۃ ابی حمید الساعدی رضی اللہ
عنہ اِنَّھَا جَائَتْ اِلَی النَّبِیِّ ﷺ فَقَالَتْ یَا
رَسُوْلَ اللّٰہِ اِنِّیْ اُحِبُّ الصَّلوٰۃَ مَعَکَ قَالَ قَدْ عَلِمْتُ اِنَّکِ
تُحِبِّیْنَ الصَّلوٰۃَ مَعِیْ وَصَلَاتُکِ فِیْ بَیْتِکَ خَیْرٌ مِّنْ صَلَاتِکِ
فِیْ حُجْرَتِکِ وَصَلَاتُکِ فِیْ حُجْرَ تِکِ خَیْرٌ مِّنْ صَلَاتِکِ فِیْ
دَارِکِ وَصَلَاتِکِ فِیْ دَارِکِ خَیْرٌ مِّنْ صَلَاتِکِ فِیْ مَسْجِدِ قَوْمِکَ
وَصَلَاتُکِ فی مَسْجِدِ قَوْمِکِ خَیْرٌ مِّنْ صَلَاتِکِ فِیْ مَسْجِدِی قَالَ
فَاَمَرَتْ فَبَنَی لَھَا مَسْجِداًفِیْ اَقْصّی شَیْئٍ مِّنْ بَیْتِھَا وَاظلمہ
وَکَانَتْ تُصَلِّیْ فِیْہِ حَتّٰی لَقِیَتِ اللّٰہَ عَزَّوَجَلّ
“The wife of Hazrat Abu Hameed Usa’idi
(radiyallahu anhu),
Umm-e-Hameed came to the blessed Holy Prophet (ﷺ)
and said, ‘O Prophet of Allah (ﷺ)!
I like to pray (Salah in congregation) along with you.’ The blessed Holy
Prophet (ﷺ) replied, ‘I also know that you like
praying along with me, but your offering prayer in your inner room is better
than praying it in your hallway; and your offering prayer in hallway is better
than praying it in your compound; and your offering prayer in your compound is
better than praying in the mosque of your locality; and your offering prayer in
my mosque is better than praying in the mosque of your locality.
It is reported by the narrator that Umm-e-Hameed
ordered (her family members) to arrange a place in the inner most room for
prayer. She kept on praying there until she met (death) her Lord.”
(صحيح ابن
حبان, كتاب الصلوة, ذكر البيان بان صلوة المرأة كلما كانت استركان اعظم لا جريها,
شبير برادرز لاهور ج 3 ص 328)
Hadith 4.
عَنْ ام سلمۃ رضی اللّٰہ عنہ عن رسول اللّٰہ ﷺ
قَالَ خَیْرُ مَسَاجِدِ النِّسَاءِ قَعْرِ بُیُوْتِھِنَّ۔
“It is narrated by Umm-e-Salma
(radiyallahu anha)
that the blessed Holy Prophet (ﷺ)
said that the best mosques for women are their last (innermost) corners of
their homes.”
(المستدرك,
كتاب الصلوة و من كتاب الامامة و صلوة الجماعة , شبير برادرز ج 1 ص 417 رواه احمدو
الطبرانى, الترغيبو الترهيب)
The Woman who doesn’t hide her Adornment, her Prayer is not accredited
Hadith 5.
عَنْ عبداللّٰہ بن ابی قتادۃ عن ابیہ قَالَ قَالَ
رسول اللّٰہ ﷺ لَایَقْبَلُ اللّٰہُ مِنْ اِمْرَأۃٍ صَلَاۃً
حَتّٰی تُوَارِیْ زِیْنَتَھَا وَلَامِنْ جَارِیَّۃً بَلَغَتِ الْمَحِیْضَ حَتّٰی
تَخْتَمِرَ۔
“ It is narrated by Hazrat
Abdullah bin Abu Qatada from his father that the blessed Holy Prophet (ﷺ)
said, ‘Allah Almighty doesn’t accept the prayer of a woman who doesn’t hide her
adornment; and doesn’t accept the prayer of a slave girl that doesn’t cover her
head with a head cover (or scarf).”
This Hadith clearly indicates to the
fact that a woman should hide her adornment during her prayer otherwise Allah
Almighty will not accept her prayer. This is, in fact, the cardinal point that
makes the prayer of a man different from that of a woman.
Hadith 6.
It is reported by Imam Bukhari (may
Allah Almighty bless his soul):
عَنْ ابی ھریرۃ رضی اللّٰہ عنہ عَنِ النَّبِیِّ ﷺ
قَالَ اَلتَّسْبِیْحُ لِلرِّجَالِ وَالتَّصْفِیْقُ لِلنِّسَاءِ۔
“It is reported by Abu
Hurairah (radiyallahu anhu)
that the blessed Holy Prophet (ﷺ)
said, ‘The saying Subhan Allah is for men and applause is for women.” (Complete Ref. is required)
۱۔المعجم الصغیر
للطبرانی،کتاب الصلوٰۃ،مطبوعۃ شبیر برادرز،رقم الحدیث:۲۰ ،ص ۵۹۸
۲۔صحیح بخاری ، با ب التصفیق للنساء،ج۱،ص
This tradition shows that there is a
kind of difference between the prayer of a man and a woman, and this basic
difference is due to the commandments of observing veil by women. The blessed
Holy Prophet (ﷺ)
himself made this difference known. In case where a man is standing behind an
Imam, he should point out the mistake of his Imam by saying ‘Subhan Allah’
while a woman should clap (beat) her hands (right on the back of left) to
direct the attention of her Imam towards the mistake. Her voice is also
something that needs to be concealed. Similarly, if a woman is praying and
someone passes from the front of her, she should clap (beat) her hands (right
on the back of left) to draw his attention (that he should not pass from the
front of a praying woman).
All the above traditions have the same
theme that a woman should not only cover her body in the prayer but also
conceal her voice.
How Should Women Win Closeness to Allah
Almighty?
Women can only win the pleasure and closeness
to Allah Almighty when they offer their prayers with deep reverence and
modesty. They should not pray like the men do. The women should pray the way
they have been instructed to do in Hadith and traditions from the blessed
companions of the Holy Prophet (ﷺ).
In case a woman prays like a man, she will...
·
Be exposing her adornment
·
Be liable to become a source of incitement for men
·
Be losing her closeness to Allah Almighty
·
Have to wear a cap or turban on her head like men
do instead of taking a big head scarf that covers the whole body.
·
Consider her prayer valid though she doesn’t wear
cap like men do.
·
Have to have ends of their pants folded like men do
that goes against the decency of women.
·
Have to point out the mistake of the leader of a
congregational prayer with the words of Subhan Allah while offering her
prayer behind a male Imam. This will make her voice center of attention for
other men that is not allowed in Islam.
·
Have to prostrate like men do. Men prostrate with
the back raised above the ground with both the arm spread open enough for a
kidling to pass through (as mentioned in a Hadith). This will be against the
spirit of veil and decency that women must observe in prayers.
Evidences from the Sayings of the
Blessed Companions and their Followers
Difference in Raising Hands in Takbeer-e-Tahrima
(To raise both of the hands to recite the Takbir in the beginning of prayer)
First (1st) Evidence
It is reported from Hazrat Wai’l bin
Hajr (radiyallahu anhu),
قَالَ لِیْ رَسَوْلُ اللّٰہ
ﷺ یَاوَائِل بِنْ حَجَرْ اِذَا صَلَّیْتَ
فَاجْعَلْ یَدَیْکَ حِذَائَ اُذُنَیْکَ وَالْمَرْأَۃُ تَجْعَلُ یَدَیْھَا حِذَاء
ثَدْیَھَا۔
“The Holy Prophet (ﷺ)
taught me the way of offering prayer and said, ‘O Wai’l bin Hajr! When you
start your prayer, raise your hands up to your ears, and a woman should raise
her hands up to her chest.”
(كنز العمال, باب الواؤ, ج 7 رقم حديث 19640)
Second (2nd) Evidence
Imam Bukhari narrates from Khattab bin
Uthman, and Khattab bin Uthman narrates from Ismial bin Ayyash, the later
narrates from Hazrat Abd
Rabba bin Suleiman bin Umair:
رَاَیْتُ اُمِّ الدَّرْدَاء تَرْفَعُ یَدَیْھَا
فِی الصَّلاَۃِ حَذٍ وَّمَنْکَبَیْھَا۔
“I saw Umm-e-Dardah that she
would raise her hands up to the chest in her prayer. “
(جزء
رفع يدين للامام بخارى ص 7 رقم حديث 22)
Third (3rd) Evidence
Imam Abul Razzaq (teacher of Imam
Bukhari) narrates from Ibne Jurayj:
قُلْتُ لِعَطَاء اَتُشِیْرُ
الْمَرْأَۃُ بِیَدَیْھَا کَالرِّجَالِ بِالتَّکْبِیْرِ قَالَ لَا تَرْفَعُ
بِذَالِکَ یَدَیْھَا کَالرِّجَالِ وَاَشَارَ فَخَفَضَ یَدَیْہِ جِدًّا وَ
جَمَعَھُمَا اِلَیْہِ جِدًّا وَقَالَ اِنَّ لِلْمَرْأِۃِ ھَیْئَۃٌ لَیْسَتْ
لِلرَّجُلِ۔
“I asked Ata (a famous successor
to the companions) whether a woman would raise her hands (at the time of) Takbeer-e-Tahrima
in prayer like men do. He replied, ‘a woman would not raise her hands in Takbeer-e-Tahrima
as men do (up to the ears).’ When he explained this by pointing with hands, he
lowered his hands enough and got them tight together, and said, that a woman
would not pray like a man does.”
(مصنف عبد الرزاق, كتاب الصلاة, باب تكبير المرأة بيديهاو قيام
المرأة وركوعها و سجودها, رقم حديث: 5066, مصنف ابن ابى شيبة, كتاب الصلوة, باب فى
المرأة اذا افتحت الصلاة الى اين ترفع يديها, رقم الحديث 2489)
These Hadiths adequately make it clear
that a woman would start her prayer by raising her hands up to the chest (in Takbeer-e-Tahrima)
while a man would raise his hands up to the ears.
The Differences while bowing, prostrating
and tying hands while standing:
Fourth (4th) Evidence
Imam Abdul Razzaq narrates from Ibne
Jurayj, and the later narrates from Ata:
قَالَ تَجْتَمِعُ الْمَرْأَۃُ
اِذَارَکَعَتْ تَرْفَعُ یَدَیْھَا اِلَی بَطَنِھَا وَتَجْتَمِعُ مَااسْتَطَاعَتْ فَاِذَا
سَجَدَتْ فَلْتَضُمَّ یَدَیْھَااِلَیْھَاوَتَضُمُّ بَطَنَھَاوَصَدْرَھَا اِلَی فَخِذَیْھَا
وَتَجْتَمِعُ مَا اسْتَطَاعَتْ۔
“A woman would remain gathered in
prayer. When she bows, she should raise her arms upto her belly and get shrink
as much as possible. When she goes in prostration, she should affix her hands
with her body, and attach her belly and chest to her thighs. She should get
shrunk as much as possible.”
(مصنف عبد الرزاق, كتاب الصلوة, باب تكبير المرأة بيديها و قيام
المرأة وركوعها و سجودها, رقم الحديث 5069)
Fifth (5th ) Evidence
It is reported by Hazrat Naf’e that
Abdullah bin Umar (radiyallahu
anhu) was asked:
کَیْفَ کُنَّ النِّسَاءُ یُصَلِّیْنَ
عَلٰی عَھْدِ رَسُوْلِ اللّٰہ ﷺ قَالَ کُنَّ یَتَرَبَّعْنَ ثُمَّ اُمِرْنَ اَنْ یَّحْتَفِزْنَ۔
“How did women pray at the
time of the blessed Holy Prophet (ﷺ)?
He said, ‘first (in the state of Qa’da) they would sit cross-legged, then later
they were commanded to sit while fully shrunk.”
(جامح المسانيد, ج 1 ص 400)
Sixth (6th) Evidence
Imam Abdul Wahab Sha’rani writes:
قَالَ ابنُ عُمَرَ رضی
اللّٰہ عَنْھُمَا کَانَ رَسُولُ اللّٰہ ﷺ اِذَا جَلَسَ
فِی الرَّکْعَۃِ الَاخِیْرَۃِ یَفْرِشُ رِجْلَہُ الْیُسْریٰ وَیَنْصُبُ الُاخْریٰ
وَیَقْعُدُ عَلٰی مَقْعَدَتِہٖ وَکَانَ ﷺ یَنْھیٰ عَنْ اِفْتِرَاشِ السَّبْعِ فِی
الْجُلُوْسِ وَھُوَ اَن یَّجْلِسَ مَادا ذِرَاعَیْہِ عَلَی الْاَرْضِ وَکَانَ ﷺ
یَاْمُرُ النِّسَائَ اَنْ
یَّحْتَفِزْنَ اَوْ تَرَبَّعْنَ فِی
التَّشَھُّدِ۔
“It is said by Abdullah bin
Umar (radiyallahu anhu)
that when the blessed Holy Prophet (ﷺ)
would sit in Qa’da in the last Rakah, he would spread out his left foot and
erect his right foot and sit on his hips (on the spread out left foot). The
blessed Holy Prophet (ﷺ)
would forbid men sitting like beasts by spreading both hands on the earth. The
blessed Holy Prophet (ﷺ)
would command women to sit well spread on earth or sit cross-legged.”
( كشف الغمه عن جميع الا مة, كتاب الصلاة, باب صفة الاصلاة, فصل فى
الجلوس الاخير و التشهد فيه )
How should Men Prostrate in Prayer?
It is narrated by Imam Muslim:
وَیَنْھٰی اَنْ یَفْتَرِشَ
الرُّجُلُ ذِرَاعَیْہِ اِفْتَرَاشَ السَّبْعِ۔
“The blessed Holy Prophet (ﷺ)
forbade men to spread hands like beasts in prostration while praying.”
(كتاب الصلوة, باب ما يجمع صفة الصلوة وما يفتح به, قديمى كتب
خانه, کراچی ج 1 ص 195)
عن انس بن مالک رضی اللہ
عنہ عن النبی ﷺ قَالَ اِعْتَدِلُوْا فِیْ سُجُوْدِکُمْ
وَلَایَفْتَرِشُ اَحَدُکُمْ ذِرَاعَیْہِ اِفْتِرَاشِ الْکَلْبِ اَتِمُّوْا
الرُّکُوْعَ وَالسُّجُوْدَ فَوَاللّٰہِ اِنِّیْ لَاَرَاکُمْ مِنْ بَعْدِیْ
اَوْ مِنْ بَعْدِیْ ظَھْرِیْ اِذَا
رَکَعْتُمْ وَاِذَا سَجَدْتُّمْ۔
“It is narrated by Anas bin
Malik (radiyallahu anhu)
that the blessed Holy Prophet (ﷺ)
said, ‘Be moderate in your prostrations: no one amongst you should spread out
his forearms like a dog does, and perform your bowing and prostration (in
prayers) completely. I swear by God that I see you from my back when you bow
and prostrate (in your prayers).”
(مسند احمد بن حنبل, كتاب الصلوة, فريد بک اسٹال, لاهور, ج 1 ص
602)
How Should Women Prostrate in Prayer?
The blessed Holy Prophet (ﷺ)
has clearly demarcated the difference between the way men and women prostrate
in his Hadith. The following Hadiths are testimony in this regard:
Seventh (7th) Evidence
Ibrahim narrates from Khalid bin Lajaj:
کُنَّ النِّسَاءُ
یُوْمَرْنَ اَنْ یَّتَرَبَّعْنَ اِذَاجَلَسْنَ فِی الصَّلَاۃِ وَلَایَجْلِسْنَ
جُلُوْسَ الرِّجَالَ عَلٰی اَوْرَاکِھِنَّ ، یَتَّقِی ذَالِکَ عَنِ الْمَرْأَۃِ
مَخَافَۃً اَنْ یَّکُوْنَ الشَّیْئُ مِنْھَا۔
“The women were commanded to sit cross-legged, and not to sit on their
backs (buttocks) as men did. There is a fear that their sitting like men may
expose (their body parts) that need to be hidden.”
(مصنف ابن ابى شيبه, كتاب الصلوة, باب فى المراة كيف تجلس فى
الصلاة, رقم الحديث 2799)
Eighth (8th) Evidence
It is narrated by Abdullah bin Umar (radiyallahu anhu):
قَالَ رسول اللّٰہ ﷺ
اِذَا جَلَسَتِ الْمَرْاَۃُ فِی الصَّلوٰۃِ وَضَعَتْ فَخِذَھَا عَلٰی فَخِذِھَا
الْاُخْریٰ فَاِذَا سَجَدَتْ اِلْصَقَتْ بَطَنَھَا فِی فَخِذَیْھَا کَاَسْتَرِ
مَایَکُوْنُ لَھَا وَاِنَّ اللّٰہ تَعَالیٰ یَنْظُرُ اِلَیْھَا وَیَقُوْلُ
یَامَلَائِکَتِیْ اُشْھِدُکُمْ اِنِّیْ قَدْ غَفَرْتُ لَھَا۔
“The blessed Holy Prophet (ﷺ)
said that when a woman sits in the prayer, she should put one of his thighs
over the other (by protruding both the feet out), and when she goes into
prostration, she should match her belly with both of her thighs so that there
is more of a covering or Allah Almighty looks at her with an eye of Bliss and
says to angels, ‘O Angels! Be witness, I have forgiven this woman.’”
(السنن الكبرى, باب مايستجب للمراة التجا فى الركوع و السجود, رقم
حديث 324)
Ninth (9th) Evidence
It is narrated by Yazid bin Abi Habib:
اِنَّ رَسُولَ اللّٰہِ ﷺ
مَرَّ عَلٰی اِمْرَاَتَیْنِ تُصَلِّیَانِ فقَالَ اِذَا سَجَدْ تُّمَافَضَمَا
بَعْضَ اللَّحْمَ اِلَی الْاَرْضِ فَاِنَّ الْمَرْأَۃَ لَیْسَتْ فِیْ ذَالِکَ
کَالرَّجُلِ۔
“The blessed Holy Prophet (ﷺ)
passed by two women who were offering their prayers. He (ﷺ)
said to them, ‘when you prostrate, touch some of your body parts to the ground.
Women are not the same (in performing prayers) as men do.”
(سنن البيهقى, كتاب الصلوة, باب ما ينستحب للمرأة من ترك التجافى
الركوع و السجود, رقم الحديث: 3325, مراسيل ابى داود, رقم حديث: 84)
Tenth (10th) Evidence
Abu Al-Ahuas (died 181Hijra) narrates from Abu Ishaq Subaei (died 127 H), and
later narrates from Harath:
عن علی رضی اللہ عنہ قَالَ
اِذَا سَجَدَتِ الْمَرْأۃُ فَلْتَحْتَفِزْوَلْتَضُمْ فَخِذَیْھَا۔
“Hazrat Ali (radiyallahu
anhu) said: when a woman prostrates (in the prayer), she should do it by
shrinking and bring together herself well, and should conjugate her thighs with
her belly and chest.”
(مصنف ابن شيبة, كتاب الصلوة, باب المرأة كيف تكون فى سجودها؟ رقم
حديث: 2793)
Eleventh (11th) Evidence
It is narrated by Ibrahim Nakha’i (may
Allah Almighty bless his soul):
اِذَا سَجَدَتِ
الْمَرْأۃُ فَلْتَزِقْ بَطَنَھَا
بِفَخِذَیْھَا وَلَاتَرْفَعْ عَجِیْزَتَھَا وَلَاتَجَافٰی کَمَا یُجَافِی
الرُّجُلَ۔
“When a woman prostrates (does Sajadah), she
should conjugate her belly with her thighs, and should not lift her hips up.
She should not keep the body parts open as men do.”
(مصنف ابن ابى شيبه, كتاب الصلاة, باب الطرأة كيف تكون فى سجودها؟
رقم حديث 2798, سنن البيهقى ج 2 ص 222)
Twelfth (12th) Evidence
It is narrated by Ibrahim Nakha’i in Musannaf
Abdul Razzaq:
کَانَتْ تُؤْمَرُ
الْمَرْأَۃُ اَنْ تَضَعَ ذِرَاعَھَا وَبَطَنَھَا عَلٰی فَخِذَیْھَا
وَلَاتَتَجَافیٰ کَمَا یَتَجَافٰی الرَّجُلُ لِکَیْ لَاتُرْفَعُ عَجِیْزَتَھَا۔
“The woman used to be commanded (during the time of the companions) to
put her hands and belly on her thighs, and that she shouldn’t spread out her body
parts as men do, so that, her hips don’t lift up.”
(مصنف عبد الرزاق, كتاب الصلاة, باب تكبير المرأة بيدها او قيام
المرأة وركوعها و سجودها, رقم الحديث 5071)
Thirteenth (13th) Evidence
It is narrated by Mujahid:
عن مجاہد اِنَّہٗ کَانَ
یَکْرَہُ اَن یَّضَعَ الرَّجُلُ بَطَنَہٗ عَلٰی فَخِذَیْہِ اِذَا سَجَدَ کَمَا
تَضَعُ الْمَرْأَۃُ۔
“Mujahid used to dislike men to match their thighs with belly during
prostration as women do.”
(مصنف ابن ابى شيبة, كتاب الصلاة, باب المرأة كيف تكون فى سجودها,
رقم حديث: 2796)
Fourteenth (14th) Evidence
It is said by Ibrahim Nakha’i (may
Allah Almighty bless his soul) in Sunan Kubra by Bayhaqi:
کَانَتِ الْمَرْأَۃُ
تُؤْمَرُ اِذَا سَجَدَتْ
اَنَ تَلْزَقَ بَطَنَھَا بِفَخِذَیْھَا کَیْ لَا تَرْتَفِعَ عَجِیْزَتَھَا وَلَاتَجَافٰی
کَمَا یُجَافِی الرُّجُلَ۔
“The women used to be commanded that they should conjugate their thighs
with their bellies (while praying), so that their hips don’t get up (exposed),
and they (women) shouldn’t spread (their body parts) as men do.”
(السنن الكبرى للبيهق, كتاب الصلاة, باب ما يستجب للمرأة من ترك
التجافى فى الركوع و السجود, ج 2 ص 462)
Fifteenth (15th) Evidence
At another point Mughaira narrates from
Ibrahim Nakha’i that later said:
اِذَا سَجَدَتِ
الْمَرْأۃُ فَلْتَضُمْ فَخِذَیْھَا وَلْتَضَعْ
بَطَنَھَا عَلَیْھِمَا۔
“When a woman prostrates, she should conjugate her thighs, and put her
belly on the them.”
(مصنف ابن ابى شيبة, كتاب الصلاة, باب المرأة كيف تكون فى سجودها,
رقم حديث: 2795)
Summary of the above Traditions
The above quoted Hadiths and sayings of
religious authorities clear the fact that women should keep themselves together
during prostration without spreading out their body parts while men should
prostrate broadly with ease and comfort. The blessed Holy Prophet (ﷺ)
himself made this difference clear and forbad men to spread their arms on the
ground as beasts do.
Further Proofs
Those who support the argument that
there is no difference in prayers of men and women forward this Hadith narrated
by Qatada not to spread forearms on the ground as do the beasts. They argue
that this commandment includes both men and women. This means, according to
this Hadith women should not spread out their forearms on the ground in
prostration. Secondly, they argue that the same Hadith is a visible proof that men
and women prayers are alike.
I would like to quote the Hadith
narrated by Qatada (radiyallahu
anhu) and analyse the argument forwarded by the above mentioned people
by quoting credible references.
Answer
1
Here is the Hadith narrated by Hazrat
Qatada (radiyallahu anhu):
عَنْ قَتَادَۃَ عَنْ اَنَسٍ عَنْ
رَّسُوْلِ اللّٰہ ﷺ قَالَ
لَایَفْتَرِشُ اَحَدُکُمْ ذِرَاعَیْہِ فِی السُّجُوْدِاِفْتِرَاشِ الْکَلْبِ۔
·
In the Tradition narrated by Qatada women have not
been mentioned particularly. The Hadith which is quoted from Sahih Muslim, this
prohibition is specifically for men.
·
The Hadith reported in Sahih Muslim, the blessed
Holy Prophet (ﷺ) didn’t address women while describing
the way of prostration for men. Instead, there is a clear word الرجل pointing the prohibition towards men.
Here are the Arabic wording of aforementioned Hadith:
وَیَنْھٰی اَنْ یَفْتَرِشَ الرُّجُلُ ذِرَاعَیْہِ
اِفْتَرَاشَ السَّبْعِ۔
The blessed Holy Prophet (ﷺ) “forbad men to spread out hands (while
prostrating) on the ground like beasts.”
(كتاب الصلاة, باب ما يجمع صفة الصلوة وما يفتع به, قديمى كتب
خانه, کراچی ج 1 ص 195)
Answer 2.
There are many Hadiths and traditions
from the blessed Holy Prophet (ﷺ) that show men and women prostrate
differently. It is reported clearly that women should hide their body parts
while prostrating and men are directed to spread out their body parts in
prostration.
Answer 3.
Similarly, there are traditions that
command men not to spread their forearms on the ground during prostration. This
commandment is special to men alone. It is reported by Harith from Ali (radiyallahu anhu) that
the blessed Holy Prophet (ﷺ) said:
اِذَاسَجَدَ
الرَّجُلُ فَلْیُفَرِّجْ
Translation: “When a man prostrates he should do it
by spreading out (his body parts).”
(مصنف ابن شيبة, كتاب الصلوة, باب التجافى السجود)
Answer 4.
Imam Manawi says about this Hadith:
لٰکِنِ الْخِطَابُ لِلرِّجَالِ کَمَا دَلَّ عَلَیْہِ
تَعْبِیْرُہٗ بِاَحَدِکُمْ اَمَّاالْمَرْأَۃُ فَتَضُمُّ بَعْضَھَا بِبَعْضٍ لِاَنَّ
الْمَطْلُوْبَ لَھَا السَّتْرُ۔
“This address (to spread hands
on ground during prostration) is to men only as the blessed Holy Prophet (ﷺ) used the word احد that signifies his statement to a man.
As for as a woman is concerned, she will have to conjugate some of her body
parts with other parts because she needs to be unexposed.”
(فيض القدير, شرح رقم الحديث: 675, ج 1 ص 479)
Answer 5.
Imam Kasani also explains the Hadith
that forbids men to spread out arms during prostration:
فَاَمَّا
الْمَرْأَۃُ فَیَنْبَغِیْ اَنْ تَفْتِرَشَ
ذِرَاعَیْھَا وَتَنْخَفِضَ وَلَا تَنْتَصِبَ
کَاِنْتِصَابِ الرَّجُلِ وَتَلْزِقَ بَطْنَھَا بِفَخِذَیْھَا لِاَنَّ ذَلِکْ اَسْتُرْلَھَا۔
Translation: “So, it is incumbent upon a woman to
gather herself and spread out her arms on the ground, and do not open (her
body) up. And she should keep on conjugating her belly with her thighs because
this state is near to covering the body.”
(بدائع الصنائع, كتاب الصلوة, سنن الصلوة, ج 1 ص 494, مكتبه
رشيديه, کوہٹہ)
1.
Differences (men and women prayer) in
the Light of Four Schools of Islamic Jurisprudence
v Fiqh Al-Hanafi:
Sarakhsi (may Allah Almighty bless his
soul) writes:
وَتَقْعَدُ
الْمَرْأَۃُ فِیْ صَلَاتِھَا کَاَسْتُرِ مَایَکُوْنُ
لَھَا لِمَا رَوَیْنَا اَنَّ النَّبِیَّ ﷺ قَالَ لِتِلْکَ الْمَرْأَۃِ ضَمِّیْ بَعْضَ
اللَّحْمِ اِلَی الْاَرْضِ وَلِاَنَّ مَبْنٰی حَالِھَا عَلَی التَّسَتُّرِفِیْ خُرُوْجِھَا
فَکَذِالَکَ فِیْ صَلَاتِھَا یَنْبَغِیْ اَنْ
تَسْتُر بِقَدَرِ مَا تَقْدِرُ عَلَیْہِ قَالَ عَلَیْہِ الصَّلٰوۃُ وَالسَّلَامُ اَلْمَرْأَۃُ عَوْرَۃٌ
مَسْتُوْرَۃٌ ۔
“A woman would sit in prayer
in a posture that is more appropriate for her covering (veil) because the
blessed Holy Prophet (ﷺ) had advised women to stick (put) some
of their parts on the ground (while praying). Since women have been enjoined to
cover their bodies when they go out, the same premise has been taken care of in
case when they pray. It is proper for her to cover her body in prayer as much
as possible. The blessed Holy Prophet (ﷺ)
said: ‘A woman is a being to be covered and veiled.’
(المبسوط للسرخسى, كتاب الصلاة, باب الحدث فى الصلاة, ج 1)
Sarkhasi says at another place:
فَاَمَّا
الْمَرْأَۃُ فَتَحْتَفِزُوَ تَنْضَمُّ وَتَلْصَقُ بَطْنَھَا بِفَخِذَیْھَا وَعَضُدَیْھَا
بِجَنْبَیْھَا ھَکَذَا عَنْ عَلِیٍّ رَضِیَ اللّٰہُ عَنْہُ فِیْ بَیَانِ السُّنَّۃِ
فِیْ سُجُوْدِ النِّسَائِ وَلِاَنَّ مَبْنٰی حَالِھَا عَلٰی السَّتْرِ فَمَایَکُوْنُ
اَسْتَرُلَھَا فَھُوَ اَوْلٰی لِقَوْلِہٖ ﷺ
اَلْمَرْأَۃُ عَوْرَۃٌ مَسْتُوْرَۃٌ۔
“As for as a woman is
concerned, she would prostrate (in prayer) by shrinking and attaching her body
to the ground. She would conjugate her belly to her thighs. Same way of
prostration for women has been narrated. There is another reason that a woman
is supposed to observe a veil. So, the more she is covered the better is for
her. The blessed Holy Prophet (ﷺ)
said that a woman is a being to be covered and veiled.”
(المبسوط للسرخسى, كتاب الصلاة, كتاب كيفية الدخول فى الصلاة,
المكتبه الغفاريةکوئٹہ ج 1 ص 365)
Allama Ibn Nojaim (may Allah Almighty be pleased with
him) writes:
والمرأة تنخفض و تلزق بطنها
بفخذ يها لا نه استرلها, عورة مستورة و يدل عليه ما رواه ابو داود فى مرا سيله انه
عليه الصلواة والسلام مر عى امراتين تصليان فقال اذا سجد تما فضما بعض اللحم الى
الارض فان المرأة ليست فى ذالك كا لرجل و ذكر الشارح ان المرأة تخالف الرجل فى
عشرة خصال: ترفع يديها الى منكبيها و تضع يديها عى فخذ يها تبلغ رؤس اصا بعها
ركبتيها, ولا تفتح ابطيها فى السجود, و تجلس متوركة فى التشهد, و لا تفرج اصا بعها
فى الركوع ولاتوم الرجل و تكره جماعتهن و تقوم الامام وسطهن. اه. ويزاد على
العشرانها تنصب اصابع القدمين كما ذكره فى المجتبى.
“And the woman would keep
herself low and gathered, and she would hold her belly with her thighs because
this is more appropriate for her covering; and a woman is a being to be covered
and veiled. Abu Dawood narrated in his Maraseel (specific type of narration)
that the blessed Holy Prophet (ﷺ) passed by two women who were praying
their prayers. The blessed Holy Prophet (ﷺ) said to them, ‘when you prostrate, stick
(touch) some of your body parts to the ground because a woman is not like a man
in offering a prayer. A woman’s prayer is different from that of a man in ten
different ways. A woman would raise her hands in Takbir Tahreema up to her
shoulders. She would put her hands below her chest by keeping her right hand
over the left hand. She would not disjoin her belly from her thighs. In the
state of bowing, she would put her two hands on her knees in the way that the tips
of her fingers get to the knees. She would not open her armpits during
prostration. In the state of Tashahhud, she would spread her feet out to one
side. While bowing she would not spread her fingers over her knees. She would
not lead a prayer where men are standing behind. It is Makrooh for a woman to
lead a prayer. In case women stand in congregational prayer lead by a woman,
the Imam will stand in between the line (not ahead of them). Lastly, she would
not erect her foot while sitting in Tashahhud as men do as mentioned in Mujtabah.” (explain it)
Abu Al-Hassan bin Ali Abi Bakr Marghenani
Hanafi (died 593 H) writes, “A woman
would sit on her left hip and take out both the feet to the right side. This
posture is more modest and ensures her covering.”
( هدايه مع فتح القدير, دارالكتب علميه, بيروت, ج 1 ص 319)
Uthman bin Ali Zaeli Hanafi (died 743H)
writes, “When a woman bows and goes into
prostration, she should conjugate her belly with her thighs as the blessed Holy
Prophet (ﷺ) passed by two women who were offering
prayer. He (ﷺ) said to them, ‘When you prostrate,
conjugate your flesh (body parts) with other (parts) for women are not the same
as the men do (in payer).”
( تلخيص الحبير, ج 1 ص 394, مراسيل ابوداود: 87, سنن بيهقى, ج 2 ص
223)
Syed Ibne ‘Aabdeen Shami (died 1252 H) writes:
وَذَالِکَ
حَیْثُ قَالَ تَنْبِیْہٌ ذَکَرَ الزَّیْلِعیُّ اَنَّھَا تَخْلُف الرَّجُلَ فِیْ عَشْرِ،
وَقَدْ زِدْتُّ اَکْثَرَ مِنْ ضَعْفِہَا تَرْفَعُ یَدَیْھَا حِذَائً مَنْکَبَیْھَا
، وَلَاتَخْرُجُ یَدَیْھَا مِنْ کُمَّیھَا، وَتَضَعُ الْکَفَّ عَلَی الْکَفِّ تَحْتَ
ثَدْیَھَا، وَتَنْحَنِیْ فِی الرُّکُوْعِ قَلِیْلًا وَلَاتَعْتَمِدُ، وَلَاتَفْرُجَ
فِیْہِ اَصَابَعَہَا بَلْ تَضُمُّھَا وَتَضَعُ یَدَیْھَا عَلٰی رُکْبَتَیْھَا ، وَلاَتحْنِی
رُکْبَتَیْھَا وَتَنْضَمُّ فِیْ رُکُوْعِھَا وَسُجُوْدِھَا وَتَفْتَرِشُ ذِرَاعَیْھَا،
وَتَتَوَرَّکُ فِی التَّشَھُدِ وَتَضَعُ فِیْہِ یَدَیْھَا تَبْلُغُ رُؤُوْسُ اَصَابِعَھَا
رُکْبَتَیْھَا ، وَتَضُمُّ فِیْہِ اَصَابَعَھَا، وَاِذَا نَابَھَا شَیْئٌ فِیْ صَلَاتِھَا
تَصْفَقُ وَلَا تُسَبِّحُ ، وَلَاتَؤُمُّ الرَّجُلَ وَتُکْرَہُ جَمَاعَتُھُنَّ ، وَیَقِفُ
الِامَامُ وَسْطَھُنَّ، وَیَکْرَہُ حُضُوْرَھَاالْجَمَاعَۃَ، وَتُؤَخِّرُ مَعَ الرِّجَالِ،
وَلَاجُمُعَۃَ عَلَیْھَا، لٰکِنْ تَنْعَقِدُ بِھَا وَلَاعِیْدَ وَلَاتَکْبِیْرَ تَشْرِیْقٍ،
وَلَایَسْتَحِبُّ اَنْ تُسَفِّرَ بِالْفَجْرِ، وَلَاتَجْھَرْ فِی الْجَھْرِیَّۃِ بَلْ
لَوْ قِیْلَ بِالْفَسَادِ بِجَھْرِھَا لَأَمْکَنَ بِنَائً عَلٰی اَنَّ صَوْتَھَا عَوْرَۃٌ۔
“The things that make women’s
prayer different from men’s prayer are ten as outlined by Allama Zaeli, and have
been added more making it doubled (as mentioned by Allama Zaeli), and these are
as follows: a woman would raise her hands up to the shoulders and not take out
her hands from the covering cloth. She would place her right hand over the left
hand below her chest. She would not bow much in her bowing and not press her
knees in bowing. She would not spread out fingers on the knees rather keep them
together. She would place her hands on the thighs approaching the knees. She
would not bent her knees and keep them together while prostrating. While
prostrating, she would spread (touch) her wrists on the ground. She would sit
on her back while reciting Tashahhud. In this posture, she would place her
hands on her thighs in such a way that their hands reach the knees, and she
would keep her fingers together. In order to get the attention of her Imam, she
would put her right hand fingers on her left hand and would not say
‘SubhanAllah’. A woman would not lead a prayer having men behind. If women establish
a congregational prayer, she would stand in between the line. It is Makrooh for
a woman to go the mosque for a prayer, but if she goes, she would stand behind
the men. It is not obligatory on women to offer Jumah prayer, but if a man
leads Jumah prayer, women can offer Jumah prayer behind him. A woman would
neither say Takbir-e-Tashreeq and Eid Takbir nor say her Fajr prayer in the
whiteness of dawn. She would not recite the Holy Quran aloud in prayers. If she
recites the Holy Quran aloud in the prayer, it will make her prayer invalid.
This is true because the voice of a woman is also a thing to be hid and
veiled.”
( رد المختارعلى الدرالمختار, ج 2 ص 186-187)
Fiqh Shafi
Imam Nawawi (may Allah bless his soul) writes,
وَیَسُنُّ
لِلرَّجُلِ اَنْ یُجَافِیَ مِرْفَقَیْہِ عَنْ جَنْبَیْہِ وَیَسُنُّ لِلْمَرأَۃِ ضَمُّ
بَعْضِھَا اِلَی بَعْضِ وَتَرْکُ الْمُجَافَاۃِ۔
“It is a Sunnah for a man to
keep his elbows away from the sides of the body (while prostrating), and for a
woman it is Sunnah not to keep them apart and keep these parts together.”
( شرح الممهذ ب, صفة الركوع, ج 3 ص 404)
He writes at another point:
قَالَ
الشَّافِعِیُّ وَالْاَصْحَابُ یُسَنَّ اَنْ یُّجَافٰی مِرْفَقَیْہِ عَنْ جَنْبَیْہِ
وَیَرْفَعُ بَطْنَہٗ عَنْ فَخِذَیْہِ وَتَضُمُّ الْمَرْأَۃُ بَعْضَھَا اِلٰی بَعْضٍ۔
“Imam Shafi and his companions
say: It is a Sunnah for a man to keep his elbows away from his sides (in
prostration), and keeps his belly away from his thighs while a woman would
match some (body) parts with others.”
(شرح المهذ ب, وضع اليدين والركبتين والقدمين فى السجود ج 3)
Jalal-ud-Din Sayyuti (died 911H) writes,
وَتَضُمُّ بَعْضَھَا اِلٰی بَعْضٍ فِی الرُّکُوْعِ وَالسُّجُوْدِ۔
“And a woman would match
together her body parts in bowing and prostration.”
( الا شباه و النظائر, القول فى الحكام الانث
وما تخالف فى الذكر)
Fiqh Hanbali
Mansoor bin Yunus Hanbali (may Allah Almighty bless his soul)
writes,
لکِنْ تَجْمَعُ نَفْسَھَا فِیْ
نَحْوِ رُکُوْعٍ وَّسُجُوْدٍ فَلَایُسَنُّ لَھَا التَّجَافِیْ لِحَدِیْثِ زَیْدِ بْنِ
حَبِیْبٍ اَنَّ النَّبِیَّ ﷺ مَرَّ عَلٰی اِمْرَاَتَیْنِ تُصَلِّیَانِ فَقَالَ
اِذَا سَجَدْتُّمَا فَضَمَّا بَعْضَ اللَّحْمِ اِلٰی بَعْضٍ فَاِنَّ الْمَرْأَۃَ لَیْسَتْ
فِیْ ذَالِکَ کَالرَّجُلِ رَوَاہٗ اَبُوْ دَاوُدَ فِی مَرَاسِیْلِہٖ وَلِاَنَّھَا عَوْرَۃٌ
فَاَلَیْقُ بِھَا الْاِنْضِمَامُ وَتَجْلِسُ اِمْرَاَۃٌ مسدلہ رِجْلَیْھَا عَنْ یَّمِیْنِھَا
وَھُوَاَفْضَلُ مِنْ تَرُبِّعِھَا لِاَنَّھَا غَالِبُ جُلُوْسِ عَائِشَۃَ رَضِی اللّٰہ
عَنْہَا۔
“But a woman would keep herself
composed during bowing and prostration. It is a Sunnah for a woman not to keep
her body parts open apart. This is reported in a Hadith (narrated by Zaid bin
Habib) that the blessed Holy Prophet (ﷺ)
passed by two women who were offering their prayer. The blessed Holy Prophet (ﷺ)
said to them, ‘when you prostrate, keep the flesh of your body parts matched
with other body parts because a woman is not similar (in praying) to a man. (Her
way of praying is different from that of a man) Abu Dawood narrated this in his
Maraseel. There is another reason that this is appropriate for her because she
is a woman. She would spread out both of her feet while sitting. This way of
sitting (for a woman) is better than sitting cross legged. Ayesha (radiyallahu
anha) used to sit like this.”
(دقائق اولى النهى شرح المنتهى, باب صفة
الصلوة وما يكره فيها واركانوواجباتها و سننها وما يتعلق بها, ج 1)
Fiqh Maliki
Muhammad bin Abdri Yusuf Maliki (may Allah Almighty bless his soul)
writes,
واما المرأة فتكون منضمة
منزويه فى السجودها وجلوسها وامر ها كله.
“And a woman would remain well
composed (bodily) in prostration, sitting (in Tashahhud), and in the whole
prayer.”
( التاج ولاكليل لمختصر خليل, فصل فى فرائض
الصلاة, جلد 2)
The Correct Interpretation of Hadith صلوا كمارأيتمونى :
Those people who believe that there is
no difference in the way a man and a woman offer their prayer quote the
mentioned Hadith. Their interpretation is out of context. They quote this
Hadith from Bukhari:
عن
ابی قلابۃ حدثنا مالک قَالَ اَتَیْنَا النَّبِیَّ ﷺ وَنَحْنُ شَبَبَۃٌ مُتَقَارِبُوْنَ فَاَقْمَنَا
عِنْدَاہُ عِشْرِیْنَ لَیْلَۃً وَّکَانَ رَسُوْلُ اللّٰہِ ﷺ رَفِیْقاً ، فَلَمَّا ظَنَّ اِنَّا قَدْ اِشْتَھِیْنَا
اَھْلَنَا اَوْقَدْ اِشْتٹَقَنَا سَأَلَنَا
عَمَّنْ تَرَکْنَا بَعْدَنَا فَاَخْبَرْنَاہُ قَالَ اِرْجِعُوْا اِلٰی اَھْلِیْکُمْ
فَاَقِیْمُوْا فِیْھِمْ وَعَلِّمُوْھُمْ وَمُرُوْھُمْ وَذَکَرَا اَشْیَائَ اَحْفَظَہَا
اَوْلَا اَحْفَظَہَا، وَصَلُّوْا کَمَا رَاَیْتُمُوْنِیْ اُصَلِّیْ فَاِذَا حَضَرَتِ
الصَّلوٰۃُ فَلْیُؤَذِّنْ لَکُمْ اَحَدُکُمْ وَلْیَؤُمُّکُمْ اَکْبَرُکُمْ۔
“Muhammad bin Mathna narrated from Abdul Wahab, and later narrated
from Ayyub, and Ayyub narrated from Abu Qalabah, and he narrated from Malik
said, We came to the Prophet (ﷺ) and we were young men nearly of equal
ages and we stayed with him for twenty nights. Allah's Messenger (ﷺ)
was a very kind man and when he realized our longing for our families, he asked
us about those whom we had left behind. When we informed him, he said, "Go
back to your families and stay with them and teach them (religion) and order
them (to do good deeds). The Prophet (ﷺ) mentioned things some of which I
remembered and some I did not. Then he said, "Pray as you have seen me
praying, and when it is the time of prayer, one of you should pronounce the call
(Adhan) for the prayer and the eldest of you should lead the prayer.”
|
Sahih al-Bukhari 7246 |
|
|
In-book reference |
: Book 95, Hadith 1 |
|
USC-MSA web (English) reference |
: Vol. 9, Book 91, Hadith 352 |
From the above quoted Hadith:
1. This Hadith proves that this saying of the blessed Holy Prophet
(ﷺ) صَلُّوْا کَمَا رَأَیْتُمُوْنِیْ اُصَلِّیْ (pray as you
see me praying) was meant for men not for the women because this saying was
said when Malik bin Huwairith (radiyallahu anhu) and his companions were leaving after staying
twenty days with the blessed Holy Prophet (ﷺ).
2. After saying صَلُّوْا کَمَا رَأَیْتُمُوْنِیْ اُصَلِّیْ the blessed
Holy Prophet (ﷺ) himself explained this in the following
words: ،
فَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ،
وَلْيَؤُمَّكُمْ أَكْبَرُكُم
“When it is time for prayer
one of you should pronounce Adhan and the oldest of you should lead the
prayer.” This point in fact goes against those who believe that there is no difference
the way men and women pray their prayers. For daily prayers women do not go to
the mosques and pronounce Adhan nor do they establish congregational prayers.
3. If we take their point valid for the sake of argument, then
this commandment should be valid for the whole Ummah. This Hadith, then,
entails that the whole Ummah should pray as did the blessed Holy Prophet (ﷺ),
and this fact should be known that if we take this Hadith in general for the
whole Ummah, there shouldn’t be a legal argument against it (to declare it
valid). Since there are many traditions from the blessed Holy Prophet (ﷺ)
and blessed companions of the holy Prophet (ﷺ)
that support the existence of differences. If there is an argument for a
particular individual or situation that should be taken as exception for only
those particular individuals or situation that cannot be applied for the whole,
as sick and very old people are exempted from this commandment. So, citing this
as an argument given to traditions is not valid.
4. It is understood and well accepted by the Ummah that the
blessed companions were better than anyone in understanding religious
commandments. They understood the meaning of this part of above Hadith and they
explained the difference between the manner of payer between men and women. It
is reported that Ali (radiyallahu
anhu) was convinced that there are differences in how men and women pray
in prayer. What can be more convincing that a major group of the companions
agreed on this fact and their opinion couldn’t have been against the Sunnah of
the blessed Holy Prophet (ﷺ).
5. Suppose this Hadith is taken in general including all Muslim
Ummah (nation), then the whole fabric of Muslim society would go disarray:
✭
Women should be Imam and Khateeb in all the mosques across the Muslim world.
✭Women should also pronounce
Adhan, but the fact is otherwise.
✭This entails that women should
pronounce Iqama before congregational prayers in the mosques, but the fact is
otherwise as we all know.
✭ The
above three situations are impossible to occur as women are to observe veil not
only bodily rather their voice is also to be kept inaudible to non-mehram
(strangers) people.
✭There are some
conditions (internal as well as external) that must be met to make the prayer a
valid prayer. These conditions include, presence of the time of the prayer,
covering of the women, facing Qibla, bowing and prostration etc. If someone
misses any of these conditions, this makes the prayer invalid. It is a
condition to cover the body both for men and women. Abu Bakr Burhan al-Din
al-Marghinani writes,
وَ عَوْرَۃُ الرَّجُلِ مَا
تَحْتَ سُرَّتِہٖ اِلٰی رُکْبَۃِ لِقَوْلِہٖ علیہ السلام عَوْرَۃُ الرَّجُلِ مَا بَیْنَ
سُرَّتِہٖ اِلٰی رُکْبَتَیْہِ ۔۔۔وَبَدَنُ الْحُرَّۃِ کُلُّھَا عَوْرَۃٌ اِلَّا
وَجْھَھَا وَکَفَّیْہَا لِقَوْلِہٖ علیہ السلام اَلْمَرْأَۃُ عَوْرَۃٌ
مَسْتُوْرَۃٌ ۔
“A man would cover his body
(during his prayer) from his naval to knees because the blessed Holy Prophet (ﷺ) said
that a man’s Satr (covering area/private part) is between his naval and two
knees. For a free woman, her whole body is to be covered except her face and
the two hand palms, for the blessed Holy Prophet (ﷺ)
said that a woman is a thing to be covered and veiled.”
(الهدايه, كتاب شروط الصلوة )
There are many other arguments
that go against this premise (the prayers of men and women are similar)
·
The blessed Holy Prophet (ﷺ)
would use a turban in his prayers. How about women? Will they wear a turban?
·
A woman would keep her ankles
hidden, but men would keep them uncovered. The blessed Holy Prophet (ﷺ)
commanded the believers to keep their ankles uncovered, and this commandment is
meant both for men and women. If someone is not proud and his ankles are
covered, it is Mukruh (according to four Fiqh, Imams). The Hadith is quoted
below.
Abu Dawood narrates:
وعن ام
سلمۃ انھا سألت رسول اللہ ﷺ اَتُصَلِّی الْمَرْأَۃُ فِیْ دِرْعٍ
وَّخِمَارٍ لَیْسَ عَلَیْہَا اِزَارٌ قَالَ اِذَا کَانَ الدِّرْعُ سَابِغاً
یُغَطِّی ظُھُورَ قَدَمَیْھَا۔
“Hazrat Umm-e-Salam (radiyallahu anha) asked
the blessed Holy Prophet (ﷺ): Is it possible for a woman to offer
prayer in a Qamees (shirt) and Dupatta (a long piece of cloth that woman wears
around her head and shoulders to cover her body) while she doesn’t have a Tahbandh
(a cloth around the waist and passing around the legs)? The blessed Holy
Prophet (ﷺ) said, when her Qamees (shirt) is complete,
she should cover open part of her feet, however, it is not necessary (for her)
to cover ankles.”
( رواه ابى داود, مشكوة المصابيع, باب الستر,
مكتبه امداديه ملتان, ج 1 ص 73)
·
Those people who argue that there
is no difference between the prayers of men and women, they cite only one
Hadith, while in our case, we have quoted from multiple Hadiths and sayings of
the blessed companions to prove that there is a difference between the prayers
of men and women.
Do only Sahih Bukhari and Sahih
Muslim have Sahih Hadith?
Some people deliberately give the
impression that Sahih Hadiths are only found in Sahih Bukhari and Sahih Muslim.
This notion has no ground whatsoever in the Islamic religious principles. There
are other sources of Sahih Hadith. Stressing on only these two selective
sources has no legal and Shariah basis. On the same premise, they say that the
traditions narrated from different companions of the blessed Holy Prophet (ﷺ)
are not found in Sahih Bukhari and Sahih Muslim, so they would not accept them.
So, they don’t accept that there is difference in the way men and women offer
prayer.
In the first place, asking for
quoting from only six Sahih books of Hadith is a rule and principle that they
have contrived themselves. It has no legal basis in our religion. In fact, this
principle is not given by the companions of the blessed Holy Prophet (ﷺ)
or later religious authorities either. Secondly, Sahih Hadiths are not found
only in Bukhari and Muslim. There are several other Hadith books that have
Sahih Hadith in them. For example, Hakim Abu Abdullah Nishapuri compiled a unique
book on Hadith “Al-Mustadrak ‘alaa al-Sahihain”. This book has been compiled by
using the same conditions and principles of accepting Hadith that Bukhari and
Muslim use in order to write Hadith in their Hadith books. That is why, Hakim
writes about the chains of Hadith quoted in his book:
عَنْ
یَحْییٰ بِنْ اَبِی سُلَیْمٍ وَھُوَ اَبُوْبَلْجٍ
وَھَذَا لَفْظُ حَدِیْثِ اَبِیْ دَاؤدَ
قَالَ: سَمِعْتُ عَمْرٍو بْنِ مَیْمُوْنٍ یُحَدِّثُ عَنْ اَبِیْ ھُرَیْرَۃَ
عَنِ النَّبِیِّ ﷺ قَالَ: مَنْ سَرَّہُ اَن یَّجِدَ حَلَاوَۃَ
الْاِیْمَانِ فَلْیُحِبَّ الْمَرْئَ لَایُحِبُّہٗ اِلَّالِلّٰہ۔وَھَذَا حَدِیْثُ
لَمْ یُخَرَّجْ فِی الصَّحِیْحَیْنِ ، وَقَد اِحْتَجَّا جَمِیْعاً بِعَمْرٍو بْنِ
مَیْمُوْنٍ ، عَنْ اَبِیْ ھُرَیْرَۃَ ، وَاحْتَجَّ مُسْلِمٌ بِاَبِیْ بَلْجٍ
وَھُوَ حَدِیْثُ صَحِیْحٍ لَا یُحْفَظُ لَہٗ عِلَّۃٌ۔
“It
is narrated by Abu Hurairah (radiyallahu
anhu) that the blessed Holy Prophet (ﷺ)
said: ‘The one who wants to taste the taste of Eman should love people for the
sake of Allah Almighty alone.’ This Hadith has not been reported in Sahihain
(Bukhari and Muslim) though both of reverend Bukhari and Muslim have narrated
from Abu Hurairah (radiyallahu
anhu) through Umaro bin Mahmoon, and Imam Muslim has narrated from Abu
Balj. This Hadith is Sahih, and there is no causative in it.”
(
المستدرك على الصححين, كتاب الايمان, شبير برادرز لاهور, رقم الحديث 3 ص 15)
عَنْ
عَبْدِاللّٰہِ رَضِیَ اللّٰہُ عَنْہُ عَنِ
النَّبِیِّ ﷺ قَالَ: صَلوٰۃُ الْمَرْأَۃِ فِیْ
بَیْتِھَا اَفْضَلُ مِنْ صَلَاتِھَا فِیْ حُجْرَتِھَا ، وَصَلَاتِھَا فِیْ
مَخْدَعِھَا اَفْضَلُ مِنْ صَلَاتِھَا فِیْ بَیْتِھَا۔ھَذَا حَدِیْثٌ صَحِیْحٌ
عَلٰی شَرْطِ الشَّیْخَیْنِ وَلَمْ یُخَرِّجَاہُ وَقَدِاحْتَجَّا جَمِیْعاً بِالْمُوْرِقِ
بنِ مُسْتُمْرِحٍ العِجْلِیْ۔
“It is narrated by
Abdullah (radiyallahu anhu)
that the blessed Holy Prophet (ﷺ) said: A woman praying in a smaller room is better than praying
in a bigger room, and …….
(المستدرك
على الصحصحين, كتاب الايمان, شبير برادرز, لاهور, رقم الحديث 3 ص 15)
To Bukhari and Muslim standards
this Hadith is Sahih, but both of them haven’t reported this in their books. On
the other hand both the reverend Imams have narrated from Mooraq bin Mashmargh
al-Ajli.
This shows that Sahih Hadiths are
not only found in Bukhari and Muslim. There are other notable books that have a
big collection of Sahih Hadith. Hakim has collected Sahih Hadiths in his ‘Al-Mustadrak
‘alaa al-Sahihain’ on the standards set by Bukhari and Muslim. He collected
those Sahih Hadith that were not collected by Imam Bukhari and Muslim. Sheikh Abdul
Haq Muhaddith Dehlvi (may Allah Almighty bless his soul) writes in the prelude of
Mishkat: Translation???
اَلْمُسْتَدْرَکُ
بِمَعْنٰی اَنَّ مَاتَرَکَہُ الْبُخَارِیُّ وَمُسْلِمُ مِنَ الصِّحَاحِ اَوْرَدَہٗ
فِیْ ھَذَا الْکِتَابِ وَتُلاَفِیْ وَالْاِسْتَدْرِکْ۔
( المقدمه للشيخ عبد الحق الدهلوى, مشكوة
المصابيع, قديمى كتب خانه, ص 7 )
Imam Bukhari and Sahih Hadith
It is reported that Imam Bukhari
memorized one hundred thousand Hadiths. Despite this vast source of Sahih
Hadiths in his mind, he compiled seven thousand two hundred seventy five (7275)
in his famous book Sahih Bukhari. Where have gone the rest of Hadiths? If we
minus those Hadith that have been repeated, the total number figures around
four thousand.
At another places, he writes:
ماَوردتُ
فِیْ کِتَابِیْ ھَذَا اِلَّامَاصَحَّ وَلَقَدْ تَرَکْتُ کَثِیْراً مِّنَ
الصِّحَاحِ۔
“I
have collected Sahih Hadiths in this book (Sahih Bukhari), but there are many
more Sahih Hadith that I haven’t written down (in this book).”
Sheikh Abdul Haq Muhaddith Dehlvi
(may Allah Almighty bless his soul) writes:
اَلْاَحَادِیْثُ
الصَّحِیْحَۃُ لَمْ تَنْحَصَرْ فِیْ صَحِیْحِ الْبُخَارِیْ وَمُسْلِمٍ وَلَمْ
یَسْتَوْعِبُ الصِّحَاحُ کُلُّھَا بَلْ ھُمَا یَنْحَصِرَانِ فِی الصِّحَاحِ ۔
وَالصِّحَاحُ الَّتِیْ عِنْدَھُمَا وَعَلٰی شَرْطِھِمَا اَیْضاً لَمْ یُوْرِدَا
ھُمَا فِیْ کِتَابَیْھِمَا فَفَضْلاً عَمَّا عِنْدِغَیْرِھِمَا۔
(المقدمه للشيخ عبد الحق الدهلوى, مشكوة
المصابيع, قديم كتب خانه, ص 7)
He writes further:
قَالَ
مُسْلِمُ الَّذِی اَوْرَدْتُ فِیْ ھَذَاالْکِتَابِ مِنَ الْاَحَادِیْثِ صَحِیْحٌ
وَلَا اَقُوْلُ اَنَّ مَاتَرَکْتُ ضَعِیْفٌ۔
“Imam
Muslim says that ‘I have collected those Hadiths in this book (Sahih Muslim)
that are Sahih, but I don’t say that the Hadith I didn’t collect are weak (in
strength).”
(المقدمه
للشيخ عبد الحق الدهلوى, مشكوة المصابيع, قديمى كتب خانه, ص 7)
Thirdly, I have quoted Hadiths
and some sayings of legal masters of Islamic Shariah from the famous book of
Hadith ‘Musannaf bin Abi Shaiba’ written by Abu Bakr bin Abi Shaiba (may Allah
Almighty bless his soul). This reverend Imam is the mentor and teacher of Imam
Bukhari and Imam Muslim besides many other famous Hadiths’ Imams. When people
are ready to take Hadith from Bukhari and Muslim, what makes them reluctant to
accept Hadith from this reverend Hadith’s Imam? It is logical that these Imams
(Bukhari and Muslim) have taken Sahih Hadith from their master which is a proof
that there are many Sahih Hadiths in his book ‘Mussanaf Ibn Abi Shaiba’.
These are some of the famous
Hadith books that are known to have a vast collection of Sahih Hadith:
1. المستدرك على الصحيحين
2. صحيح ابن خزيمه
3. صحيح ابن السكن
4. صحيح ابن حبان
5. صحيح ابن عوانه
6. موطا امام مالك
7. مسند امام احمد بن
حنبل
8. مسند امام ابن
خزيمه
9. مسند امام شافعى
10. دارقطنى
11. سنن كبرى
12. بيهقى
13. مصنف عبد الرزاق
14. مصنف ابن ابى
شيبه
A
Brief Summary of
How
Women should Pray?
After ablution, a woman should stand (in prayer) facing Kaaba.
There should be distance of four measures of finger between the two feet. If
she places two feet together, it is acceptable. While intending prayer, she
should raise her hands up to shoulders and say Takbir-e-Tahreema (Allah Akbar).
She would not take her hands out of her covering cloth while raising hands for
Takbir-e-Tahreema. She would put her hands on her chest in the way that her
right hand palm rests over the back of her left hand. She would not hold her
wrist with the fingers (simply place right hand palm on the back of left hand).
Then she recites Sana, and after Sana, recites Ta’awuz and Tasmiah. After that
she would recite Fatiha and some part of the Holy Quran along with it. After
that she would bow for Ruku. She would bow to the extent that her hands touch
her knees, and she would not press her knees hard (as men do in bowing). While
bowing her hand fingers would be collected. In this state her arms will remain
attached with her body. Her ankles will be together. In Ruku (bowing), she
would recite سُبْحَانَ رَبِّیَ الْعَظِیْم thrice, five, seven or nine times. Then
she would stand up saying سَمِعَ اللّٰہُ لِمَنْ حَمِدَہٗ and stands
erect. While in standing position, she would say رَبَّنَا
لَکَ الْحَمْدُ and then
goes into prostration. While going in prostration, she would place her knees
first, then both the hands with finger well matched, and then would place her
nose (between the two hands) and finally her forehead on the ground. The
fingers of hands would face Kaaba straight. She would not erect her feet like
men do. She would slide her feet out in right hand direction while bowing down
for Sajda and then for sitting. During the Sajda her belly and chest must touch
her thighs and hips will not rise up at all. She would sit then well collected
by getting her feet out on right hand side. While in prostration, she would
recite سُبْحَانَ رَبِّیَ الْاَعْلٰی three, five, or seven times. Then sit back
in Jalsa, and do the second prostration in the same way. In this manner, she
will complete her second, third, and fourth Rakah, and would come out of prayer
by saying السلام
عليكم ورحمته الله on right and
left sides.
References
1.
القران
الكريم
2.
تلخيص
الحبير
3.
صحيح
مسلم
4.
فتاوى
شامى
5.
مسند
احمد بن حنبل
6.
فيض
الكبير
7.
جامع
ترمذى
8.
الاشباهو
النظائر
9.
السنن
الكبرى للبيهيقى
10.
التاج
والكيل المختصر
11.
المستدرك
على الصحيحين
12.
المعجم
الصغير للطبرانى
13.
مشكوة
المصابيع
14. الترغيب
و الترهيب
15.
الهدايه
16.
المبسوط
للسرخسى
17.
بدائع
الصنائع
18.
شرح
المهذب
19.
دقائق
اولى النهى شلرح المنتهى
20.
كشف
الغمى الجميع الامة
21.
مصنف
ابن ابى شيبه
22.
صحيح
بخارى
23.
مصنف
عبد الرزاق سنن ابى داود
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