Etiquette's of Women’s Prayer (Part I/II)

Women's Prayer
(Part I/II)

From: THE SALAH OF WOMEN
Published by Madrasah Al-Arabiyyah Al-Islamiyah (Aazadville)


As for those who claim there is no difference in the salah of males and females, they have absolutely no evidence – neither from the Qur'aan nor the Ahaadith. However, if they use the practice of Umm ud-Dardaa, their proof is unsubstantiated for several reasons.

Ibn Abi Shaybah narrates: "Makhul reports that Umm ud-Dardaa used to sit like males in salaah." (al-Musannafli- Ibn Abi Shaybah: vol. 1 p 270)

(Imam Bukhari has also quoted this statement. However, he has not mentioned any chain of narrators for it. It is for this reason I have quoted the work of Ibn Abi Shaybah)

It is incorrect to use this athar for the following reasons:
1. Hafizh Jamaal ud-Din Yusuf al-Mizzi has mentioned her among the Taabi'in. (Tahzheeb al-Kamaal fi-Asmaa ir-Rijaal: vol.22 p 464).The practice of a lone tabi'i is incorrect to adopt even if it may not be contrary to the principles.

Hafiz Ibn Hajar Asqalaani states in Fath ul-Baari: "The practice of a lone Tabi'i, even though it may not contradict any principle, will not be used as proof." (Fath ul-Baari: vol. 2 p 243)

Hafizh Ibn Hajar has only counted her among the Taabi'in. He says: "It can be realised from the narration of Makhul that that narration refers to the younder Umm ud-Dardaa, the Tabi'iyyah, not the elder sahabiyyah because Makhulmet the former not the latter. " (Ibid)

2. Even if it accepted that she was a Sahabiyyah, then the narration becomes munqati' and will not be acceptable according to the principles of the Muhaddithin. It will also be regarded as her opinion. She did not encourage anyone else to follow her practice . Neither did she present any action or statement of Rasulullah nor the fatwa of any Khalifah.

Accordingly, with regard to the salah of women, the position of this opinion in the face of the practically adopted method of the ummah (tawaatur) is like the position of shaazqira'a has opposed to mutawaatir qira'ah. It is very clear that no muslim leaves the mutawaatir qira'ah for the shaazqira'ah.

3. Furthermore, if one examines the words of this narration carefully, it supports the view of the majority. The sitting posture of Umm ud-Dardaa has been compared to the posture of males in this narration which infers that the posture of the other Sahaabiyyaat was different as mentioned previously.

4. Imam Abu Ja'far at-Tahaawi rahimahullah has narrated the following hadith: "Ibrahim Abi Abalah reports that he saw Umm ud-Dardaa performing salaah cross-legged" (Tuhfat al-Akhyaarbi- Tarteebi SharhMushkil al-Aathaar li-Abi Ja'farat-Tahaawi: vol. 2 p 338, and Hafizh Mizzi has narrated this atharin Tahzheeb al-Kamaal: vol. 22 p 468)

This narration contradicts the one mentioned by Ibn Abi Shaybah rahimahullah. It will accordingly not remain worthy of substantiating any Shar'i law.

In another narration of Musannaf Ibn Abi Shaybah (vol. 1 p270), one finds the following words: 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. (Taken from THE SALAH OF WOMEN published by Madrasah Al-Arabiyyah Al-Islamiyah Aazadville)

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.

To be continued Inshaallah.. .