IbnAbdulHakim
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The way in which women pray is the same as the way in which men pray
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MinAhlilHadeeth
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:salamext:
Obviously if any of us here read ahadith on their own, we wouldn't extract rulings from them, inshaAllah. We leave that to the 'ullema.
May I ask akhee, who wrote that? I see you have put it in italics. Is that because this is a quote? Clarify for me inshaAllah.
And Imam Ash-Shafi'ee is a man, like any other man. The quote says:
Then isn't the case even more so for those lesser than the companions, such as the tabi'een and the tabi' tabi'een, and those of the later generations?
I agree. So inshaAllah let the layperson follow the scholar he feels is most correct in this issue.
Obviously if any of us here read ahadith on their own, we wouldn't extract rulings from them, inshaAllah. We leave that to the 'ullema.
May I ask akhee, who wrote that? I see you have put it in italics. Is that because this is a quote? Clarify for me inshaAllah.
And Imam Ash-Shafi'ee is a man, like any other man. The quote says:
Then isn't the case even more so for those lesser than the companions, such as the tabi'een and the tabi' tabi'een, and those of the later generations?
I agree. So inshaAllah let the layperson follow the scholar he feels is most correct in this issue.
IbnAbdulHakim
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assalamu alaikum wa rahmatullahi
yes let the person follow who they trust agreed Alhamdulillah.
i just wanted sis ayesha rana to not take the sayings of the imaams out of context
yes let the person follow who they trust agreed Alhamdulillah.
i just wanted sis ayesha rana to not take the sayings of the imaams out of context
siFilam
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In The Name of Allah, The Most Gracious, The Most Merciful
:salamext:
y do we make such a big deal about Taqleed. If you are allowed to make indirect Taqlid of a Madhab through your Mufti then y r we making so much fuss about it to the point of creating more disunity within the Ummah.
I will not argue against what the great scholars of the past (may Allah have mercy on them) as those mentioned above, have said regarding this matter since my knowledge and status with Allah, Az wa Jal, compared to theirs is less than the size of an ant. May Allah forgive me. Ameen.
But Taqleed is not haram. http://islamtoday.com/show_detail_section.cfm?q_id=326&main_cat_id=16
brother Madani, plz forgive me if I offended you in anyway. and correct me as I am still learning.
Anyways here is the evidence from Hanafi scholars regarding the differences in Salah.
"Q.) I know that during Sajda, the women are supposed to have their fore arms including the elbow flat on the ground, according to the Hanafis. Could you provide some hadith supporting this view and explain how this came about. Could you also offer an explanation of how the admonition that keeping elbows on the ground is like imitating a dog is pertaining to men. Jazakullah Khair for your time. [Sanzid Rabby]
A.) Woman have been told to contract during the prostration. It is related from Ali, Radi-Allahu anhu, that when a woman prostrates, she should contract and join her thighs together (Musannaf ibn Abi Shayba, Musannaf Abd al-Razzaq). Ibn 'Abbas, Radi-Allahu anhu, was asked about the prayer of a woman. He said, "She should contract and come together" (Musannaf ibn Abi Shayba). It is related from Hasan Basri (may Allah have mercy on him) that a woman should contract in prostration" (Musannaf ibn Abi Shayba). Likewise, Ibrahim Nakh'ay said, "When a woman prostrates she should join her stomach to her thighs and not raise her buttocks and she should not separate [her limbs] as men do. Imam Abu Dawud relates in his Marasil from Yazid ibn Habib that the Messenger of Allah passed by two woman who were praying. He said to them, "When you pray join part of your body to the ground, for women are not like men in this regard. Imam Shafi'i writes in Al-Umm "A man and woman in regards to remembrance and salat are the same, except that I instruct that they be more concealing than men in ruku' and prostration by joining their limbs together. A similar opinion has been related from Imam Ahmad, and such is also the Hanafi opinion.
As far as the following hadith is concerned in which the Messenger of Allah Sall-Allahu alayhi wa sallam said, "Be reposeful in prostration and do not rest your forearms on the ground as a dog does," (Bukhari, Muslim), this prohibition does not extend to women since they have been instructed to contract in prostration, which includes placing the arms on the ground. This is further supported by a version of this narration in Sahih Muslim, which states that "the Messenger of Allah Sall-Allahu alayhi wa sallam prohibited that a man spread his forearms like a beast" -hence, excluding women (see Radd al-muhtar 1:432).
And Allah knows best.
http://www.albalagh.net/qa/0083.shtml"
Chapter 4 – Proofs from Prophetic Hadiths
Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females.
He says:
"The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her. " (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)
RAISING THE HANDS
Hafidh Nur ud-Din Haythami states:
Wa'il ibn Hujr states that Rasulullah said to him, "O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest . "
(Majma' uz-Zawaa'id: vol. 2 p 103, and I'laa us-Sunan: vol. 2 p 156)
Imam Abu Bakr Ibn Abi Shaybah narrates:
"Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)
Ibn Abi Shaybah has also narrated:
"`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast " (Ibid)
Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.
Ibn Abi Shaybah narrates:
"Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah. "
(Ibid)
Hammad was based at Kufa and he used to issue this fatwa.
The narration of Ibn Jurayj has been mentioned as follows:
Ibn Jurayj said, "I asked Ataa whether a woman should gesture with her hands like a male when making takbir. Ataa replied that she should not raise her hands like a male. Then he practically indicated with his hands how it should be done by lowering his hands and drawing them very close to his body. Then he said, "In the raising of the hands, a woman is unlike a man . And if she leaves that, there is no harm. ""
The Muslim Ummah continued this practice over the centuries. Imam Zuhri used to issue the same fatwa in Madinah.
PLACING THE HANDS
Allamah Abdul-Hayy Luckhnawi writes:
"As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms. "
(as-Si'aayah: vol. 2 p 152)
There is ijmaa' on this mas'alah.
SAJDAH
Imam Abu Dawud has narrated the following hadith in his Maraaseel:
(Arabic text)
Translation:
"Yazid ibn Abi Habib states that Rasulullah passed by two women who were performing their salah. He said to them, "When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects. " (Maraaseel Abi Dawud p 118; and its like in as-Sunan al-Kubra alil- Bayhaqi: vol. 2 p 223)
Imam Bayhaqi narrates the following hadith:
Abdullah Ibn Umar reports that Rasulullah said, "When a woman sits during salah, she should place her one thigh over the other and when she prostrates, she must attach the stomach to her thighs so that is more concealing for her. Indeed, Allah looks at her and tells the angels, "O My angels! Bear witness hat I have forgiven her. ""
(as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 223)
Imam Abu Bakr Ibn Abi Shaybah narrates the following statement of Ali:
"It is reported that Ali said: "When a woman performs salah, she must practise ihtifaaz and keep her thighs close together. ""
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270, and it has been taken many ways, Abdur-Razzaq has taken it from Isra'il from Abu Is'haq from Harith from Ali and Ibn Abi Shaybah took it from Abul-Ahwas from Abu Is'haq and Bayhaqi took it from Abul-Ahwas, with the mentioned sanad)
Imam Abdur-Razzaq has quoted the following hadith in his Musannaf:
Ali says, "When a woman prostrates, she must practise ihtifaz and keep her thighs close to her stomach. "
(al-Musannaf li-Abdir-Razzaq: vol. 3 p 138)
"Ihtifaaz": to lean on one side and rest on the posterior.
(See Lugaat al-Hadith: vol. 1 p 98)
The following narration has been quoted by Bayhaqi:
"Ali said: " When a woman performs sajdah she must keep her thighs close together. ""
(as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)
The following narration appears in Kanz ul-Ummal:
"Ibn Umar states that when a woman prostrates, she must let her stomach touch her thighs in order to make herself completely concealed. "
(Kanz ul-Ummal: vol. 4 p 117)
Imam Ibn Abi Shaybah narrates:
"Ibrahim says that when a woman prostrates she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The following words have been narrated by Ibrahim Nakha'i:
"Ibrahim said that when a woman prostrates she must draw her thighs inwards and place her stomach on them. " (Ibid)
Mujaahid:
"Muhaahid used to dislike that a man attach his stomach to his thighs as a woman does. "
(Ibid)
Hasan al-Basri:
"Hishaam reports from Hasan who says that woman should draw herself closely together in sajdah. "
(Ibid)
Imam Abdur-Razzaq narrates:
Ibrahim says, "A woman used to be commanded to place her arm and her stomach on her thigh when she goes into sajdah and not to spread her limbs out as a male does so that her buttocks are not raised. "
(al-Musannaf li-Abdir-Razzaq: vol. 3 p 138)
Allamah Muhammad Taahir al-Gujaraati narrates:
"When a lady performs salah, she must contract herself when she sits down and when she goes into sajdah and she must not spread her limbs out. "
(Majma' Bihar l-Anwaar: vol. 1 p 521)
Based on these narrations, the Fuqahaa have issued the following ruling:
"A woman should contract herself in sajdah and join her stomach to her thighs because this is more concealing for her. "
(al-Hidaayah: vol. 1 p 53)
THE SITTING POSITION
It is mentioned in the Musnad of Imam Abu Hanifah rahimahullah:
"Abdullah ibn Umar was asked how women performed their salah during the era of Rasulullah. He replied that initially they performed tarabbu'. Then they were ordered to themselves close together ad lean onto one side by resting on their left buttocks and completely contracting themselves. "
(Jaami' ul-Masaaneed: vol. 1 p 400)
Taraabu' is to sit cross legged. This narration indicates that initially the women sat in the position of tarabbu' but this command was later abrogated and they were ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves.
Sheikh Abu’l-Wafaa Afghaani writes:
"This is the most authentic narration of this chapter i.e. the sitting position of women . It is for this reason that Imam Abu Hanifah has made it the basis of his madh'hab. "
(Ta'leeqash-Sheikh Abul-Wafaa Afghaani ala Kitab il-Aathaar lil-Imam Muhammad ash-Shaybaani: vol. 1 p 208)
Abu Bakr Ibn Abi Shaybah narrates:
When Ibn Abbas was asked about the salaah of a woman, he replied, "She must draw herself close together and lean onto one side by resting on her left buttock. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p270)
in another narration of Musannaf Ibn Abi Shaybah (vol . 1 p270), one finds the following words: (Arabic text)
Translation: Ibrahim said: "A woman should sit in salah as a man does. "
This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus:
"A woman should so as a man does in salah. "
(Sifatu Salatin-Nabiy p 207)
This interpolation has clearly changed the meaning of the words and is a misleading act.
The following narration is also quoted by Ibn Abi Shaybah:
Khalid ibn Lajlaaj said that women were commanded with tarabbu' when they sat in salah and they should not sit like men on their buttocks. That is in order that nothing happens. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The Fuqahaa took these narrations into consideration and delivered
the following ruling:
"A woman should sit on her left buttock and position her legs out on her right hand side because that is more concealing for her. "
(al-Hidaayah: vol. 1 p 55)
The above narrations indicate that Ibrahim Nakha'i used to issue the fatwa in Kufain accordance with this practise, while in Madinah Mujhaahiddid likewise as did Hasan Basri in Basrah.
These ahaadith and aathaar clearly indicate that the salah of females differs from that of males
Chapter 5 – What the Fuqaha Say
The Hanafi Madh-hab
Allaamah Muhammad Amin Ibn Abidin as-Shami rahimahullah:
"A woman should not raise her hands till her shoulders. She should not take her hands out of her sleeves. She should place one palm over the other on her breast . She should bend only slightly in ruku'. She will not spread her fingers out in ruku' but rather keep them close together and place her palms on her knees without clasping them. She should bend her knees slightly. She should contract herself in ruku' and sajdah. She should place her arms flat on the ground. She should sit with her legs out and resting on her posterior in tashahhud. In tashahud she should keep her fingers close together. If any mistake occurs in salah, she should clap her hands without uttering anything. She cannot make imamah of a male. It is makruh to have a female only congregation. The female imam will stand in their midst. It is makruh for her to attend the congregation. In a mixed congregation the females will stand at the rear. Jumu'ah is not obligatory for her, but if she attends it, she will be absolved of responsibility. Neither is Eid compulsory on her nor the takbir of tashriq. It is not mustahab for her to perform Fajr when it brightens up. In the loud salahs she will not raise her voice. "
(Radd al-Mukhtaar: vol. 1 p 504; see al-Bahr ar-Raa'iq: vol. 1 320)
He says in another place:
"A woman should bend slightly in ruku; without spreading her fingers out completely. However, she must contract herself and place her palms on her knees and bend them slightly . She must not spread out her arms as this is more concealing for her. "
(Ibid p 494)
Mulla Ali Qaari rahimahullah:
"A woman will raise her hands till her shoulder (when performing takbir tahrimah). "
(Fath bab al-`Inayah bi-sharh an-niqayah: vol. 1 p 239, see p 242, 262 and 265; and al-Fataawaa al-Aalamkiriyyah: vol. 1 p 73
Allaamah Badr ud-Din al-Ayni:
"According to Umm ud-Dardaam Ataa, Zuhri and Hammaad and others, a woman should raise her hands till her breasts. "
(al-Binayah fi sharh al-Hidaayah: vol. 2 p 187)
Muhammad ibn Muqaatil narrates the same verdict from the Hanafi jurists. (Ibid)
Burhanud-Din al-Marghinaani rahimahullah, the author of al-Hidaayah states that this is the correct and accepted version.
(al-Hidaayah: vol. 1 p 50)
It is stated in the Fataawaa Aalamgiriyyah:
"As for a female she must bend slightly in ruku' without spreading her fingers out. She must keep them together on her knees by merely placing the palms. She must bend her knees slightly and not spread her arms out.
A female should not spread out in ruku' and sajdah while she will sit on her legs. In sajdah she will make her stomach rest on her thighs .
A woman will sit on her left buttock and position her legs out to the right side. "
(al-Fataawaa al-Alamkiriyyah: vol. 1 p 75)
Imam Abu Ja'far at-Tahaawi rahimahullah:
"As for a woman, our scholars (Hanafi) state that she should sit in a manner that is most concealing. "
(Mukhtasar ikhtilaaf al-ulamaa': vol. 1 p212)
Sheikh Muhammad Zakariyya al-Kaandhlawi rahimahullah:
"It is unconditionally preferable according to us (Hanafi jurists) for a woman to sit on her buttocks with her legs positioned out to the right hand side. "
(Awjaz al-Masaalik: vol. 1 p 258)
Allaamah Abd ul-Hayy al-Lukhnawi rahimahullah:
"A woman differs from a man in many of the actions of salah…"(as-Si'aayah: vol.2 p 205)
He then goes on to list the differences as mentioned by the other jurists.
And Allah knows best.
Madrasah Arabiyyah Islamiyah (Aazadville)
wasalam
-SI-
:salamext:
Jazakallah Khayr, but the majority opinion of the scholars, amongst who are those of the calibre of An-Nawawi, Ibn Taymiyyah, Ibn Qayyim, is that the layman ('aami) has no Madhab. He asks any trustworthy mufti and makes Taqlid of him, thus it is said that the madhab of the layman is the madhab of his mufti. A person selects a Madhab for himself when he begins studying Fiqh.
http://www.islamicboard.com/477932-post15.html
y do we make such a big deal about Taqleed. If you are allowed to make indirect Taqlid of a Madhab through your Mufti then y r we making so much fuss about it to the point of creating more disunity within the Ummah.
I will not argue against what the great scholars of the past (may Allah have mercy on them) as those mentioned above, have said regarding this matter since my knowledge and status with Allah, Az wa Jal, compared to theirs is less than the size of an ant. May Allah forgive me. Ameen.
But Taqleed is not haram. http://islamtoday.com/show_detail_section.cfm?q_id=326&main_cat_id=16
brother Madani, plz forgive me if I offended you in anyway. and correct me as I am still learning.
Anyways here is the evidence from Hanafi scholars regarding the differences in Salah.
"Q.) I know that during Sajda, the women are supposed to have their fore arms including the elbow flat on the ground, according to the Hanafis. Could you provide some hadith supporting this view and explain how this came about. Could you also offer an explanation of how the admonition that keeping elbows on the ground is like imitating a dog is pertaining to men. Jazakullah Khair for your time. [Sanzid Rabby]
A.) Woman have been told to contract during the prostration. It is related from Ali, Radi-Allahu anhu, that when a woman prostrates, she should contract and join her thighs together (Musannaf ibn Abi Shayba, Musannaf Abd al-Razzaq). Ibn 'Abbas, Radi-Allahu anhu, was asked about the prayer of a woman. He said, "She should contract and come together" (Musannaf ibn Abi Shayba). It is related from Hasan Basri (may Allah have mercy on him) that a woman should contract in prostration" (Musannaf ibn Abi Shayba). Likewise, Ibrahim Nakh'ay said, "When a woman prostrates she should join her stomach to her thighs and not raise her buttocks and she should not separate [her limbs] as men do. Imam Abu Dawud relates in his Marasil from Yazid ibn Habib that the Messenger of Allah passed by two woman who were praying. He said to them, "When you pray join part of your body to the ground, for women are not like men in this regard. Imam Shafi'i writes in Al-Umm "A man and woman in regards to remembrance and salat are the same, except that I instruct that they be more concealing than men in ruku' and prostration by joining their limbs together. A similar opinion has been related from Imam Ahmad, and such is also the Hanafi opinion.
As far as the following hadith is concerned in which the Messenger of Allah Sall-Allahu alayhi wa sallam said, "Be reposeful in prostration and do not rest your forearms on the ground as a dog does," (Bukhari, Muslim), this prohibition does not extend to women since they have been instructed to contract in prostration, which includes placing the arms on the ground. This is further supported by a version of this narration in Sahih Muslim, which states that "the Messenger of Allah Sall-Allahu alayhi wa sallam prohibited that a man spread his forearms like a beast" -hence, excluding women (see Radd al-muhtar 1:432).
And Allah knows best.
http://www.albalagh.net/qa/0083.shtml"
Chapter 4 – Proofs from Prophetic Hadiths
Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females.
He says:
"The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her. " (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)
RAISING THE HANDS
Hafidh Nur ud-Din Haythami states:
Wa'il ibn Hujr states that Rasulullah said to him, "O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest . "
(Majma' uz-Zawaa'id: vol. 2 p 103, and I'laa us-Sunan: vol. 2 p 156)
Imam Abu Bakr Ibn Abi Shaybah narrates:
"Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)
Ibn Abi Shaybah has also narrated:
"`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast " (Ibid)
Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.
Ibn Abi Shaybah narrates:
"Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah. "
(Ibid)
Hammad was based at Kufa and he used to issue this fatwa.
The narration of Ibn Jurayj has been mentioned as follows:
Ibn Jurayj said, "I asked Ataa whether a woman should gesture with her hands like a male when making takbir. Ataa replied that she should not raise her hands like a male. Then he practically indicated with his hands how it should be done by lowering his hands and drawing them very close to his body. Then he said, "In the raising of the hands, a woman is unlike a man . And if she leaves that, there is no harm. ""
The Muslim Ummah continued this practice over the centuries. Imam Zuhri used to issue the same fatwa in Madinah.
PLACING THE HANDS
Allamah Abdul-Hayy Luckhnawi writes:
"As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms. "
(as-Si'aayah: vol. 2 p 152)
There is ijmaa' on this mas'alah.
SAJDAH
Imam Abu Dawud has narrated the following hadith in his Maraaseel:
(Arabic text)
Translation:
"Yazid ibn Abi Habib states that Rasulullah passed by two women who were performing their salah. He said to them, "When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects. " (Maraaseel Abi Dawud p 118; and its like in as-Sunan al-Kubra alil- Bayhaqi: vol. 2 p 223)
Imam Bayhaqi narrates the following hadith:
Abdullah Ibn Umar reports that Rasulullah said, "When a woman sits during salah, she should place her one thigh over the other and when she prostrates, she must attach the stomach to her thighs so that is more concealing for her. Indeed, Allah looks at her and tells the angels, "O My angels! Bear witness hat I have forgiven her. ""
(as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 223)
Imam Abu Bakr Ibn Abi Shaybah narrates the following statement of Ali:
"It is reported that Ali said: "When a woman performs salah, she must practise ihtifaaz and keep her thighs close together. ""
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270, and it has been taken many ways, Abdur-Razzaq has taken it from Isra'il from Abu Is'haq from Harith from Ali and Ibn Abi Shaybah took it from Abul-Ahwas from Abu Is'haq and Bayhaqi took it from Abul-Ahwas, with the mentioned sanad)
Imam Abdur-Razzaq has quoted the following hadith in his Musannaf:
Ali says, "When a woman prostrates, she must practise ihtifaz and keep her thighs close to her stomach. "
(al-Musannaf li-Abdir-Razzaq: vol. 3 p 138)
"Ihtifaaz": to lean on one side and rest on the posterior.
(See Lugaat al-Hadith: vol. 1 p 98)
The following narration has been quoted by Bayhaqi:
"Ali said: " When a woman performs sajdah she must keep her thighs close together. ""
(as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)
The following narration appears in Kanz ul-Ummal:
"Ibn Umar states that when a woman prostrates, she must let her stomach touch her thighs in order to make herself completely concealed. "
(Kanz ul-Ummal: vol. 4 p 117)
Imam Ibn Abi Shaybah narrates:
"Ibrahim says that when a woman prostrates she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The following words have been narrated by Ibrahim Nakha'i:
"Ibrahim said that when a woman prostrates she must draw her thighs inwards and place her stomach on them. " (Ibid)
Mujaahid:
"Muhaahid used to dislike that a man attach his stomach to his thighs as a woman does. "
(Ibid)
Hasan al-Basri:
"Hishaam reports from Hasan who says that woman should draw herself closely together in sajdah. "
(Ibid)
Imam Abdur-Razzaq narrates:
Ibrahim says, "A woman used to be commanded to place her arm and her stomach on her thigh when she goes into sajdah and not to spread her limbs out as a male does so that her buttocks are not raised. "
(al-Musannaf li-Abdir-Razzaq: vol. 3 p 138)
Allamah Muhammad Taahir al-Gujaraati narrates:
"When a lady performs salah, she must contract herself when she sits down and when she goes into sajdah and she must not spread her limbs out. "
(Majma' Bihar l-Anwaar: vol. 1 p 521)
Based on these narrations, the Fuqahaa have issued the following ruling:
"A woman should contract herself in sajdah and join her stomach to her thighs because this is more concealing for her. "
(al-Hidaayah: vol. 1 p 53)
THE SITTING POSITION
It is mentioned in the Musnad of Imam Abu Hanifah rahimahullah:
"Abdullah ibn Umar was asked how women performed their salah during the era of Rasulullah. He replied that initially they performed tarabbu'. Then they were ordered to themselves close together ad lean onto one side by resting on their left buttocks and completely contracting themselves. "
(Jaami' ul-Masaaneed: vol. 1 p 400)
Taraabu' is to sit cross legged. This narration indicates that initially the women sat in the position of tarabbu' but this command was later abrogated and they were ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves.
Sheikh Abu’l-Wafaa Afghaani writes:
"This is the most authentic narration of this chapter i.e. the sitting position of women . It is for this reason that Imam Abu Hanifah has made it the basis of his madh'hab. "
(Ta'leeqash-Sheikh Abul-Wafaa Afghaani ala Kitab il-Aathaar lil-Imam Muhammad ash-Shaybaani: vol. 1 p 208)
Abu Bakr Ibn Abi Shaybah narrates:
When Ibn Abbas was asked about the salaah of a woman, he replied, "She must draw herself close together and lean onto one side by resting on her left buttock. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p270)
in another narration of Musannaf Ibn Abi Shaybah (vol . 1 p270), one finds the following words: (Arabic text)
Translation: Ibrahim said: "A woman should sit in salah as a man does. "
This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus:
"A woman should so as a man does in salah. "
(Sifatu Salatin-Nabiy p 207)
This interpolation has clearly changed the meaning of the words and is a misleading act.
The following narration is also quoted by Ibn Abi Shaybah:
Khalid ibn Lajlaaj said that women were commanded with tarabbu' when they sat in salah and they should not sit like men on their buttocks. That is in order that nothing happens. "
(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The Fuqahaa took these narrations into consideration and delivered
the following ruling:
"A woman should sit on her left buttock and position her legs out on her right hand side because that is more concealing for her. "
(al-Hidaayah: vol. 1 p 55)
The above narrations indicate that Ibrahim Nakha'i used to issue the fatwa in Kufain accordance with this practise, while in Madinah Mujhaahiddid likewise as did Hasan Basri in Basrah.
These ahaadith and aathaar clearly indicate that the salah of females differs from that of males
Chapter 5 – What the Fuqaha Say
The Hanafi Madh-hab
Allaamah Muhammad Amin Ibn Abidin as-Shami rahimahullah:
"A woman should not raise her hands till her shoulders. She should not take her hands out of her sleeves. She should place one palm over the other on her breast . She should bend only slightly in ruku'. She will not spread her fingers out in ruku' but rather keep them close together and place her palms on her knees without clasping them. She should bend her knees slightly. She should contract herself in ruku' and sajdah. She should place her arms flat on the ground. She should sit with her legs out and resting on her posterior in tashahhud. In tashahud she should keep her fingers close together. If any mistake occurs in salah, she should clap her hands without uttering anything. She cannot make imamah of a male. It is makruh to have a female only congregation. The female imam will stand in their midst. It is makruh for her to attend the congregation. In a mixed congregation the females will stand at the rear. Jumu'ah is not obligatory for her, but if she attends it, she will be absolved of responsibility. Neither is Eid compulsory on her nor the takbir of tashriq. It is not mustahab for her to perform Fajr when it brightens up. In the loud salahs she will not raise her voice. "
(Radd al-Mukhtaar: vol. 1 p 504; see al-Bahr ar-Raa'iq: vol. 1 320)
He says in another place:
"A woman should bend slightly in ruku; without spreading her fingers out completely. However, she must contract herself and place her palms on her knees and bend them slightly . She must not spread out her arms as this is more concealing for her. "
(Ibid p 494)
Mulla Ali Qaari rahimahullah:
"A woman will raise her hands till her shoulder (when performing takbir tahrimah). "
(Fath bab al-`Inayah bi-sharh an-niqayah: vol. 1 p 239, see p 242, 262 and 265; and al-Fataawaa al-Aalamkiriyyah: vol. 1 p 73
Allaamah Badr ud-Din al-Ayni:
"According to Umm ud-Dardaam Ataa, Zuhri and Hammaad and others, a woman should raise her hands till her breasts. "
(al-Binayah fi sharh al-Hidaayah: vol. 2 p 187)
Muhammad ibn Muqaatil narrates the same verdict from the Hanafi jurists. (Ibid)
Burhanud-Din al-Marghinaani rahimahullah, the author of al-Hidaayah states that this is the correct and accepted version.
(al-Hidaayah: vol. 1 p 50)
It is stated in the Fataawaa Aalamgiriyyah:
"As for a female she must bend slightly in ruku' without spreading her fingers out. She must keep them together on her knees by merely placing the palms. She must bend her knees slightly and not spread her arms out.
A female should not spread out in ruku' and sajdah while she will sit on her legs. In sajdah she will make her stomach rest on her thighs .
A woman will sit on her left buttock and position her legs out to the right side. "
(al-Fataawaa al-Alamkiriyyah: vol. 1 p 75)
Imam Abu Ja'far at-Tahaawi rahimahullah:
"As for a woman, our scholars (Hanafi) state that she should sit in a manner that is most concealing. "
(Mukhtasar ikhtilaaf al-ulamaa': vol. 1 p212)
Sheikh Muhammad Zakariyya al-Kaandhlawi rahimahullah:
"It is unconditionally preferable according to us (Hanafi jurists) for a woman to sit on her buttocks with her legs positioned out to the right hand side. "
(Awjaz al-Masaalik: vol. 1 p 258)
Allaamah Abd ul-Hayy al-Lukhnawi rahimahullah:
"A woman differs from a man in many of the actions of salah…"(as-Si'aayah: vol.2 p 205)
He then goes on to list the differences as mentioned by the other jurists.
And Allah knows best.
Madrasah Arabiyyah Islamiyah (Aazadville)
wasalam
-SI-
Shaykh al-Albaani's statement "This is addressed to both men and woman." was just a claim without mentioning any proof that it was said to both men and women.
There are many proofs (posted by sister sifilam) which proofs from all the generation of salaf-e-sualiheen) the difference were recorded, Fuqahaa karaam as well as muhaditheen approved those differences and mentioned in their musnad like musnad Imam Abu Hanifa rahimhulla.
Uptil now, and till Qiyamah they wont be able to bring a single proof from marfoo hadith that prophet instructed both men and women to pray similarly, especially the sajdah (for ther're so many clear proofs of the distinct position of men and women in sajdah).
thats why Taqleed of the salaf via madhab is really important, all this issues arises due to praising the self opinion that is made by the people who do not even qualify for it.
its the fitnah of end time as the hadith recorded in Bukhari.
I think you didn't care to read sister sifilam's post in this thread,
anyway for the sake of reminding and clarity i'll just list down the proofs mentioning the difference of men and women in sajdah only(the best part of salah). all the four madhabib agrees to it (mean all the aima- mujtahideen Imam Abu Hanifa r.a, Imam Maalik r.a, Imam Shafi'i r.a and Imam Hanbal rahimahulla approves it).
Yazid bin Abi Habib reports that the Prophet (Sallalahu Alayhi Wassallam) passed by two women who were praying salah. He said, 'When you prostrate, let part of your body cling to the earth, for women are unlike men in this regard'.
(Abu Dawood in his al Maraseel pl8 (Muassasah al Risalah edition), and Baihaqi 3201)
Sayyiduna Ibn Umar (RA) narrates that the Prophet (Sallalahu Alayhi Wassallam) said, 'When a woman sits in salah she should place one thigh over the other, and when she prostrates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed Allah looks at her saying, "Oh my angels! I make you witness that I have forgiven her." (Baihaqi 3199)
(Abu Dawood in his al Maraseel pl8 (Muassasah al Risalah edition), and Baihaqi 3201)
Sayyiduna Ibn Umar (RA) narrates that the Prophet (Sallalahu Alayhi Wassallam) said, 'When a woman sits in salah she should place one thigh over the other, and when she prostrates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed Allah looks at her saying, "Oh my angels! I make you witness that I have forgiven her." (Baihaqi 3199)
The first hadith is a mursal narration. All the narrators in it are reliable. Mursal narrations are accepted by the Hanafi Jurists.
The Second hadith is reliable due to the fact that it is being support by the above hadith and by many other narrations and statements of Sahaba.
Verdicts and practice of the Sahabah ( رضئ الله عنهم )
Sayyiduna Ali (رضئ الله عنه ) says, 'When a woman prostrates she should do ihtifaz and press her thighs together.', and in Abdul Razzaq's narration 'press her thighs against her stomach.' (Abdul Razzaq 5072 and Ibn Abi Shaibah 2777. Muhaddith Dhafar Ahmad Uthmani 3/32 has declared it hasan.)
Sayyiduna Ibn Abbas ( رضئ الله عنه ) was asked about the prayer of a woman. He replied, 'She should pull herself close together and do ihtifaz.’ (Ibn Abi Shaibah 2778.)
Verdicts of the Tabi'un and other ulama.
Ibn Jurayj reports, 'I asked Ataa: "Should a woman motion with her hands at the time of takbeer as a man does?" he replied, "She should not raise her hands with takbeer in the manner of men." Ataa then demonstrated (the way in which she should.) He placed his hands very low and then pulled them towards him. He then said, "The posture of a woman in salah is not that of a man." (Abdul Razzaq 5066 and Ibn Abi Shaibah 2474.)
Ataa also says, 'A woman should pull herself together when she bows down into ruk'u: she should bring up her arms to her stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and press her bosom and stomach against her thighs: she should pull herself together as much as possible.(Abdul Razzaq 5069.)
Hasan al Basri says, 'A woman should pull herself close together in sujud.' (Ibn Abi Shaibah 2781.)
One certain author has argued that all the descriptions of the Prophet's ( صلى الله عايه وسالم ) prayer are equally applicable to both men and women and there is nothing in the sunnah that excludes women from any of them. Insha Allah the contents of this chapter will answer that claim. The author then goes on to say that this is the view of Ibrahim al Nakhai who said, 'A woman's actions in the prayer are the same as a man's.' - transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from him.
This is not what Ibrahim al Nakhai said at all nor is it his view. His narration transmitted by Ibn Abi Shaibah actually reads, 'A woman will sit in salah just as a man does.'(Ibn Abi Shaibah 1/242, no 2788.)This somehow has been misquoted as 'A woman's actions in the prayer are the same as a man's.'!
In fact, Ibrahim al Nakhai's other narrations quite clearly contradict the above report. His view about the prayer of a woman as reported by Ibn Abi Shaibah and others is as follows:
Ibrahim al Nakhai says, 'When a woman prostrates she should press her stomach against her thighs. She should not raise her posterior nor should she allow for any space or distance between the limbs of her body as a man does.'(Abdul Razzaq 5071 and Ibn Abi Shaibah 2782.)
He also says, 'When a woman prostrates she should bring her thighs together and press her abdomen to them.'(Ibn Abi Shaibah 2779.)
This is not what Ibrahim al Nakhai said at all nor is it his view. His narration transmitted by Ibn Abi Shaibah actually reads, 'A woman will sit in salah just as a man does.'(Ibn Abi Shaibah 1/242, no 2788.)This somehow has been misquoted as 'A woman's actions in the prayer are the same as a man's.'!
In fact, Ibrahim al Nakhai's other narrations quite clearly contradict the above report. His view about the prayer of a woman as reported by Ibn Abi Shaibah and others is as follows:
Ibrahim al Nakhai says, 'When a woman prostrates she should press her stomach against her thighs. She should not raise her posterior nor should she allow for any space or distance between the limbs of her body as a man does.'(Abdul Razzaq 5071 and Ibn Abi Shaibah 2782.)
He also says, 'When a woman prostrates she should bring her thighs together and press her abdomen to them.'(Ibn Abi Shaibah 2779.)
To Conclude (Point of Understanding)
All the above quite clearly demonstrates that the prayer of a woman is different in some aspects from that of a man, and that this distinction was first made by none other than the Prophet ( صلى الله عايه وسالم ), and then maintained by the prominent Sahabah and Tabi'un. Furthermore, as can be seen in their works, there is almost universal agreement amongst the scholars of all schools of fiqh on this issue.
Imam Baihaqi says,
'All of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.' (Baihaqi 2/314.)
Ibn Qudamah al Maqdisi al Hanbali quotes Imam Ahmad bin Hanbal in his al Mughni as saying, 'I consider sadl 56S to be better for a woman.' He also qoutes the narration of
Sayyiduna Ali ( رضئ الله عنه ) who says, 'When a woman prays salah she should do ihtifaz and press her thighs together.'(Ibn Qudamah in al Mughni 2/135.)
Imam Ahmad was asked about how a woman should prostrate and sit for tashahhud. He replied, 'She should do whatever is more concealing for her.' He added, 'She should do tarabb'u in tashahhud and draw her legs to one side (sadl).'(Masaail of Imam Ahmad narrated by his son Abdullah 373.)
AmarFaisal
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Assalamoalaikum ,
I had two instances of praying when I was corrected. First in Kuwait, second in Pakistan. We living in Middle east know that most women here pray like men so someone corrected me the way I should do my sajdah with my knees like men do while they pray. Another in Pakistan saw me praying like this an corrected me n told me that I should keep my hands closed down and next to my body.
Both time it was an elderly person whom u can't even think abt replying back. I felt so bad. What to follow!
Then once I read somewhere, that when u pray u should concentrate on the dept of Prayers (Khuzoo and Khushoo?) and as long as ur doing one ruko, two sajdas, two salams etc, u shouldn't bother urself into what to do how, just concentrate on ur prayers. However, there are times when I read abt strict rules of doing ruko n sajdas in certain ways. For eg. doing sajda, our head should touch the floor before our nose, our fingers should be together and hands apart etc(I might not be exactly right in quoting that but U might have read such instructions before somewhere). So sometimes while praying I get distracted by first this, then this, then this, and forget the esessence of prayers.
I had two instances of praying when I was corrected. First in Kuwait, second in Pakistan. We living in Middle east know that most women here pray like men so someone corrected me the way I should do my sajdah with my knees like men do while they pray. Another in Pakistan saw me praying like this an corrected me n told me that I should keep my hands closed down and next to my body.
Both time it was an elderly person whom u can't even think abt replying back. I felt so bad. What to follow!
Then once I read somewhere, that when u pray u should concentrate on the dept of Prayers (Khuzoo and Khushoo?) and as long as ur doing one ruko, two sajdas, two salams etc, u shouldn't bother urself into what to do how, just concentrate on ur prayers. However, there are times when I read abt strict rules of doing ruko n sajdas in certain ways. For eg. doing sajda, our head should touch the floor before our nose, our fingers should be together and hands apart etc(I might not be exactly right in quoting that but U might have read such instructions before somewhere). So sometimes while praying I get distracted by first this, then this, then this, and forget the esessence of prayers.
siFilam
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In The Name of Allah, The Most Gracious, The Most Merciful
:salamext:
Sister, Qiyam, Ruku, Sujood are among the Faraaid of Salah. the four Imams vary on issues of Sunnah, Mustahab, Makrooh etc and their opinions are not baseless. It is important you observe these properly along with Khushoo. I find that one way to increase my Khushoo is through proper observance of Sunnah and other ettiquetes of Salah. this way you stand before Allah with the thought that "I've stand before You, O Allah, following the best among Your creation". Can you think of a better way to stand before Allah?
May Allah make us among the best of the servants and grant us Khushoo in our Salah. Ameen.
wasalam
-SI-
:salamext:
Sister, Qiyam, Ruku, Sujood are among the Faraaid of Salah. the four Imams vary on issues of Sunnah, Mustahab, Makrooh etc and their opinions are not baseless. It is important you observe these properly along with Khushoo. I find that one way to increase my Khushoo is through proper observance of Sunnah and other ettiquetes of Salah. this way you stand before Allah with the thought that "I've stand before You, O Allah, following the best among Your creation". Can you think of a better way to stand before Allah?
May Allah make us among the best of the servants and grant us Khushoo in our Salah. Ameen.
wasalam
-SI-
AmarFaisal
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^^ Assalamoalaikum,
Yes that's a good way of observing Khushoo in Salat and I remmember my Teacher who taught me the Quran another way of observing Khushoo, he'd say while u pray u think abt Akhirah, the day death comes onto u, when u go into sajdah think abt ur soul leaving ur body from ur legs. When u stand upright think abt ur soul leaving ur body from ur chest. This has worked very strongly for me coz it makes u pray even more intensely (khushoo)
Yes that's a good way of observing Khushoo in Salat and I remmember my Teacher who taught me the Quran another way of observing Khushoo, he'd say while u pray u think abt Akhirah, the day death comes onto u, when u go into sajdah think abt ur soul leaving ur body from ur legs. When u stand upright think abt ur soul leaving ur body from ur chest. This has worked very strongly for me coz it makes u pray even more intensely (khushoo)
You follow no-one other than the Prophet Muhammad peace be upon him. You pray the way he prayed, eat the way he ate, sleep the way he slept and so on. We follow our Prophet as Allah ordered us. So if someone brings you an authentic hadiths then follow that.
I ask, if prophet Sallallahu alaihi wa sallam said to do this way and we say no we'll do what u're doing, is that an obedience?
is that what comes under "wa ateer-ul-llaha wa atee-ur-rasool" (Obey Allah and obey Rasool)?
seriously sister, think over it, rather than closing/deleting our posts n threads.
I ask,
Is it "following sunnah" for women to call out adhan for prayers?
Is it "following sunnah" for women to attend funeral prayers?
Is it "following sunnah" for women to attend jumma prayers?
Is it "following sunnah" for women to lead men for salah?
Is it "following sunnah" for women to say iqamah?
Is it "following sunnah" for women to uncover his head?
Is it "following sunnah" for women to say loudly for correcting or deterring imam?
enlighten us plz or is it we telling women to leave sunnah?
Is it "following sunnah" for women to call out adhan for prayers?
Is it "following sunnah" for women to attend funeral prayers?
Is it "following sunnah" for women to attend jumma prayers?
Is it "following sunnah" for women to lead men for salah?
Is it "following sunnah" for women to say iqamah?
Is it "following sunnah" for women to uncover his head?
Is it "following sunnah" for women to say loudly for correcting or deterring imam?
enlighten us plz or is it we telling women to leave sunnah?
skhalid
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When I was little...just learning how to pray and all that..I use to pray exactly the same way as my dad...infact the mosque I use to attend we use to pray girls and boys...ahem...boys at the front obviously! And the madrassah teacher pointed out that there are no no differences except that girls had to keep there legs together for certain parts of the prayer sequence.
Hope that helped!!!
Jazakallah
Hope that helped!!!
Jazakallah
Dhulqarnaeen
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1. Its sunnah for women to pray at home. Best at home. and for men wajib in masjib for 5 times prayers.
2. I dont know the certain hukm about women attending jumah prayers, but many arabic countries have women in masjid for jumuah prayers. So maybe its ok cause If its haram, then ulama will remind them.
3. Women may not lead men in every occasion.
4. I dont know if women gathering together to salah jamaah, :rollseyes . Maybe someone can explain
5. Whosw head? His? You mean Imam?
Its haram for women to uncover their head in front of men who not mahram6. sunnah for women to remind imam is with flapping their hand.
Please do corection!
Dhulqarnaeen
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Rasulullah said "pray as you see me pray". and theres no explanation that this hadith is just for men. Its for all muslim. So according to this hadith, theres no differents in salah between men and women. In eeeeevery moves
. Someone who said theres differences, please state dalils or riwayah from sahabah about this. Cause if we talk about ibadah, then its need to dalil/ proves from quran and sunnah.
Musaafirah
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IbnAbdulHakim
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my beloved and respected brother if this was true then how do we explain the following points:
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))
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)
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)
akhee theres so many things we miss out because we're always trying to be scholars.
bro
please let us all go to the respected learned scholars of the madhaahib to learn what has been passed down through generations inshaAllah, we shall find true 'ilm inshaAllah.may Allah forgive me for any error i have stated, jazakAllah to sis musaafir for the link
MinAhlilHadeeth
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:salamext:
Akhee, please give me the classifications of those ahadith that you have just quoted. As you know, we do not attribute da'eef or mawdoo' ahadith to the Prophet (SAW), as that would be lying against him. Rather we should say, it was reported, instead of 'The Prophet said..'. when it comes to weak or fabricated hadith.
:wasalamex
Akhee, please give me the classifications of those ahadith that you have just quoted. As you know, we do not attribute da'eef or mawdoo' ahadith to the Prophet (SAW), as that would be lying against him. Rather we should say, it was reported, instead of 'The Prophet said..'. when it comes to weak or fabricated hadith.
:wasalamex
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