There is No Difference Between Men & Women Salah


men-and-women

The way in which women pray is the same as the way in which men pray in every part of the prayer, prostration, sitting, and so on. This is based on the following evidence:

1 – The Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.” Narrated by al-Bukhaari. This is addressed to both men and woman.

Shaykh al-Albaani (may Allaah have mercy on him) said:

Everything that we have said above about the way in which the Prophet (peace and blessings of Allaah be upon him) prayed applies equally to men and women. There is nothing narrated in the Sunnah which implies that women are exempted from any of that. Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too.

Sifat Salaat al-Nabi, p. 189

2 – The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.” Narrated by Abu Dawood, 204; al-Tirmidhi, 105, from the hadeeth of ‘Aa’ishah. Also narrated by al-Daarimi, 764, from the hadeeth of Anas.

Al-‘Ajlooni said: Ibn Qattaan said: The isnaad from ‘Aa’ishah is da’eef (weak), but the isnaad from Anas is saheeh (sound).

Kashf al-Khafa’, 1/248

Al-Khattaabi said: What we understand from this is: If something is said in the masculine, it is addressed to women too, except in cases where there is evidence to indicate that it applies only to women.

Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one.

From Scholars :

Imam Bukhari (rah) with Sahih Sanad brought the practice of Umm e Darda (ra) that she used to sit like men [ Al-Tarikh Al-Saghir Al-Bukhari 90 ]

Ibrahim Al-Nakhai (rah) “The Women should sit like men in prayer” [ Ibn e Abi Shaybah 1/170 ]

Ibn e Hazm (rah) ” There is no difference in the prayer of men and women “ [ Al-Mahalla 3/37 ]

Ibn-e-Hajar (rah) said “There is no difference in raising hands for takbir for men and women” [ Fath Ul Bari 2/222 ]

Ibn-e-Qudaima (rah) “In reality there are same rulings proven for men and women prayer except it is mustahhab for her to cover herslef in Ruku and Sujood” [ Al-Mughni 2/258 ]

Imam Nawawi (rah) “The Women should place their hands on chest like men” [ Sharh Muslim 1/195 ]

Imam Behaqay (Rah) made whole chapter in Sunan Al Kubra that “Sunnah is to place hands on chest in Salah”

http://lh5.ggpht.com/_Y3h6JhqU8O4/TGpaJl-YHqI/AAAAAAAAANs/jGJbwIPuLeI/s400/1.JPG

Shaykh Nasir ud din Al AlBani(Rah) said

Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from Umm ad-Dardaa’, “that she used to sit in her prayer just as a man sits, and she was a woman of understanding.”

The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in al- Maraaseel on the authority of Yazeed ibn Abi Habeeb.

As for what Imaam Ahmad has reported, as in his son ‘Abdullaah’s Masaa’il, from Ibn ‘Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not authentic, for it contains ‘Abdullaah ibn ‘Umar al-‘Amri, who is a da’eef (weak) narrator.(Siffat Salah al-Nabi)
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I found One article on internet and when i looked at. I was shocked that this article is fully supported by Weak and Fabricated ahadith, maybe the person has written or copy pasted without scruitinizing it due to lack of his knowledge in Usool-al-Hadith or maybe he attributed a lie. So i will scrutinize here InshAllah have a look at this article which maybe harmful for the Ummah specially for the Sisters.

Proof # 1

عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a woman sits in prayer then she should place her one thigh upon the other and attach the stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her and informs the angels by saying: “O Angels! Be witness that I have forgiven her! [Sunnan al Bayhaqi al-Kubra (3/74)]

Our Answer :
One of the narrator of this hadith “Abu Mati Al-Hakim Bin Abdullah Al-Balakhi” it is written on the same page of Sunan Al-Kubra Al-Bahayqi that
(Imam) Ahmad said : “The weakness in the ahdeeth of Abu Mati is clear and his narrations are not used in Mutabiyat and Our Teacher says he is weak according to Yahya bin Maieen nd other”

Why there is a deception, quote the full Arabic of this page or a Scan page. Those who have uploaded on their sites this deceptive article.

see Jirrah on it of Jamhur Muhaddisien see Lissan Al-Mizzan (2/334-336).

Second narrator of this hadith Muhammad Bin Al-Qasim Al-Balakhi is Fabricator, See Lissan Al-Mizzan (5/347) and Meezan Al Aitedaal

The Third Narrator of this hadith “Ubaid Bin Mohammad Al-Sarkhi” his history is unknown.

Ibn Hajar said:

Ibn Mu’een said: He is nothing. On one occasion he said: He is da’eef. Al-Bukhaari said: He is da’eef. Al-Nasaa’i said: He is da’eef. Lisaan al-Mizaan, 2/334.

Ibn ‘Adiyy said: It is clear that Abu Mutee’ is da’eef in his ahaadeeth and everything that he narrated, and for most of his narrations there are no corroborating reports.

Al-Kaamil fi Du’afa’ al-Rijaal, 2/214

Conclusion : This hadith is fabricated,Even Imam Bahayqi (rah) himself said about this and the next hadith after it ” Hadissan Zaeefan La Ya Hataj Ba Masa Laha”

This Riwayat is also mentioned in Kanz-Ul-Ummal (7/549 Hadith#20203) with respect to Bahayqi Wa Ibn-e-Adi (Al-Kamil 2/501), In Kanz-ul-Ummal it is written

“رواه ابن عدى والبيهقي وضعفة عن ابن عمر”
Narrated by Ibne Adyy and Al Behaqay from Ibne Omar and weakened (this narration) 


Proof # 2 

عن يزيدَ بن أبي حبيب أنَّ رسولَ الله مَرَّ عَلَى امرأتينِ تصليانِ، فقال : «إذَا سَجَدْتُمَا فَضُمَّا بعضَ اللحمِ إلى الأرضِ، فإنَّ المرأةَ لَيْسَتْ في ذلِكَ كالرجلِ
Translation: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him) passed by two women while they were performing prayer. He said: When you make prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN ARE NOT LIKE MEN IN THIS CASE” [Sunnan al Bayhaqi al-Kubra (3/74)]

In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not rejected

Our Answer :
Imam Bahayqi himself said before copying it from Kitab Al Marasil Of Abu Dawud (H#87) that

وروي فيه حديث منقطع

This hadith is “Munqata” (Disconnected).
Yazeed bin Abi Habeeb was born in 53 H and died in 128 h
Tahdeeb at Tahdeeb vol 11 page 279
so at least 2 links are down in this chain from Yazeed to Prophet peace be upon him

It is written about “Munqata” hadiths in one of the Usool-al-hadith Jadid Books :
“Ulema have consensus that Munqata narration is Weak (Zaeef), because its Mahazuf narrator is Majhool”
(Tayasir Mastlaha Al-Hadis 87, 1 Al-Munqata)

It is also mentioned in Kitab Al Marasil of Abu Dawud, that Tawus (a Tabae rah) narrates:
“Prophet (s) used to fold his hands on chest in Prayer” (Page#80)

The Ahle-Taqlid when they themselves do not act upon the Mursal hadiths, then why they present before us. Allah knows better

2nd Objection in Chain is that the Narrator Salim bin Ghailaan is Matrook (Rejected)

Allamah Turqumani Al Hanfi himself said after quoting this narration

ظاهر كلامه أنه ليس في هذا الحديث إلا الانقطاع ، وسالم متروك ، حكاه صاحب ” الميزان ” عن الدارقطني

It seems from Apparent wordings (of Behaqi ra) that it has only Inqita (Discontinuity), (in fact)Salem is Rejected,as narrated by the author of “Al Meezan”(Dahabee) from Daaraqutni. Al Johar Al Naqi fe Radd Al Behaqi 2/315

It is mentioned in Sawalaat al Burqani 35/205

وسألته عن ( سالم بن غيلان ) ؛ يروي عنه ابن وهب ؟ فقال: بصري متروك

Basree Matrook

Note: Salim bin Ghailaan is Credited by Abu Dawood, Nisai, Ibne Hibban the main thing here is to show the Jirha of Ahnaf Muhadditheen.

According to Shaykh Al Bani this hadeeth is weak Sissila Ahadeeth al Daeefa no: 2652 


Proof # 3

عن عليّ قال: إذا سجدت المرأة فلتحتفر ولتضم فخذيها.
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in prostration then she should “Lean on one side while sitting on her buttocks” and keep her thighs close to eachother [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]

Note: فخذيها means to lean on side while sitting on the buttocks.

Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas

Our Answer :

First of All, the hadith is Mawquf (stopped).
Although the brother didn’t mention that this Hadith is also present in Bahayqi (2/223).

In Both Bahayqi and Mussanaf Ibn-e-Abi Shaybah this hadiths comes from “Un Abi Ishaq Un Al-Harith Un Ali”.

The narrator “Al-Harith” is strongest Majruh narrator according to Jamhur Muhaddisin.

Zaili Hanafi himself said  “Hujjah cannot be taken from him” (Nasb Ar Raya 2/426), He further stated that “Shuba and Al-Madini declared him as Kazzab (Liar)” (Nasb Ar Raya 2/3)

Imam Muslim (rah) in his Muqadma of Sahih brought regarding “Al-Harith Bin Abdullah Alawar” that Imam Al-Shobi (rah) stated “He was a Kazzab (Liar)” ( Sahih Muslim Vol 1 )

& Also IMAM DARQUTNI  Said : “Al-Harith” is Daeef.
The Second narrator of this hadith is “Abu Ishaq” is Mudallis (Tabaqat Al-Mudallisin La Ibn-e-Hajar, Al-Martaba Al-Salasa 3/91) and he is narrating from Un.

Conclusion : This narration is Batil (Falsehood).

Important Note :

The Upcoming hadiths of “Tarabbu” with respect to Proof 4 and 5, shall be understood by refutation of Proof 6 because Ahnaf believe that Tarrabu was abrogated.

Point no 1: Ordering Tarrabu has not been proven, from any Marfu Hadith.

Point no 2: If it is not proven from Marfu Hadith, then why you based your Madhab on the Maqwuf narrations instead of Marfu?.

Point no 3: According to Ahnaf when “Tarrabu” has been abrogated, so why they are quoting it. To say there was a difference they should have to quote a Marfu hadith that this order was given such as Previously the Ruku was done by placing hands in between the Knees but later on it was abrogated, Similarly Previously the Qiblah was Bait Ul Muqaddas and later on it was change to KabatUllah. So Sahhaba narrates it. Ahnaf should have to provide it when it was given Order ? The hadith they quoted of abrogation that previously it was given order from Musnad Abu Hanifah is Weak Hadith.

So when order was not given how it was abrogated ?

If it has been abrogated, so should have to quote again any Sahih Marfu Hadith what is the new method ?

If it has been abgrogated, and no Sahih Hadith present then should accept that there is no difference left, obviously the Ahnaf doesn’t pray by pertaining their Qiblah to be on Bait Ul Muqaddas.

Another Example is that Ahnaf claim that “Rafaydain” has been abrogated before ruku and after ruku, so when they themselves don’t act on abrogation of what they claim why they present before us this hadiths?.

When there is no Sahih Ahadith and Marfu that Tarrabu was ordered, so how it can be Sahih Sahabas performing something which is against the Prophet (s) and no authenticity provided for the Athar of Companions, even if it were provided it will remain Mawquf (Stopped).


Proof # 4

عن خالد بن اللجلاج قال: كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ولا يجلسن جلوس الرجال على أوراكهن
Translation: Khalid ibn Jillaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” [Musannaf Ibn Abi Shayban (1/303)]

Note: Tarabbu means to sit cross legged

Our Answer :

This is Chain

حدثنا أبو بكر قال : نا إسماعيل بن علية عن محمد بن إسحاق عن زرعة عن إبراهيم عن خالد بن اللجلاج قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ولا يجلسن جلوس الرجال على أوراكهن يتقي ذلك على المرأة مخافة أن يكون منها الشيء .

Muhammad bin Ishaq is Mudallis and Narrating from (An)

2ndly when He comes in the ahdeeth of Talaaq. These Biased people make strong criticism on him and reject his ahadeeth

True is he is Truthful but he is a Mudallis and if he narrates from (An) then he is not Evidence.

It is narrated that: Umm e Darda (rah) used to sit like males in prayer (Musannnaf Ibn-e-Abi Shaybah 1/207 H#2785 Wa Umatdul Qari 6/101 Wa Sanad Quwi, Al-Tarikh Al-Saghir Al-Bukhari 1/223, Tarikh Damishq Al-Ibn e Asakir 74/117, Wa Taghliq Al-Taliq 2/329 )

And this hadith is also against the hadith of Sahih which has been brought by Imam Bukhari (rah),

“Umm-e-Darda (rah) used to sit like males in Prayer and she was a Fuqiha” (Bukhari H#827)

How about this that, Umm-e-Darda (rah) the Fuqiha the wife of the Great Companion Syedna Abu Darda (R.A) from whom she learned the method of praying ? It is further elucidated from the saying of Great Tabie Imam Ibrahim Al-Nakhi (rah) the Teacher of Imam Abu Hanifah (rah) that :”Women should sit like Men in the Prayer” (Musannaf Ibn-e-Abi Shaybah 1/271 H#2788 anothoer manuscrip hadith #2808 Wa Sanad Sahih)

 


Proof # 5

حدّثنا أبو بكر قال نا أبو خالد عن محمد بن عجلان عن نافع أن صفية كانت تصلي وهي متربعة.
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)]

Our Answer :


Why Ahnaf are unable to quote any Marfu’ hadith, This narration is Mawquf (Stopped). You should provide hadith of Prophet (Peace be upon him).

In this Athar Muhammad bin Ajlaan is Mudallis (Tabqaat AL Mudalliseen 3/98)

and he is narrating from (AN) so he is not hujjah in his tadlees

No Authenticity for this too.


Proof # 7

(عن نافع، عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول اللّه صلى اللّه عليه وسلم أي في زمانه صلى اللّه عليه وسلم (قال: كن يتربعن) أي في حال قعودهن (ثم أمرن أن يحتفزن
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet (Peace be upon him)? He said: In the beginning they used to perform “Tarabbu” but later they were commanded to do “IHTIFAAZ” [Musnad Imam Abu Hanifa (1/120)]

Note: Tarabbu became abrogated and Ithifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women.

This hadith is also weak, like other hadiths and InshAllah the answer to this cover the two of the preceding hadiths.

It is weak because the Sanad of it contains ‘Abu Muhammad Al-Bukhari” whose real name is “Abdullah Bin Mohammad Bin Yaqub Al-Harithi Al-Bukhari”. His Kuniyat is “Abu Muhammad”. Imam Ibn-e-Al Jowzi (rah) said that Imam Abu Saeed Al-Raus said : ” He is charged of forging hadiths “.

Imam Ahmad Al-Sulaymani (rah) says : “He used to add Sanad of different hadiths to different Matn, and the Matn of different Sanad to different Ones, and it is one of the way of forging hadiths”

Imam Abu Zur`a (rah) says “He is Weak (Zaeef)”

Imam Hakim (rah) says ” He does awkard things with Trustworthy narrators i.e he attributes wrong hadiths to Trustworthy narrators”

Imam Khatib Al-Baghdadi (rah) says : ” He is not Trustworthy “ ( Meezan Al-Itedal 2/496, Lisan Al-Mizan 3/348 )

Rest of the Muhaddiths and Aima of Rijal said him Weak (Zaeef) and some of the narrators of this hadith are Weak and Majhul See (Fatawa-e-Uddin Al-Khalis 4/86)
So this hadith is also weak and cannot be presented as a Proof.

Abu Muhammad Al-Bukhari is also Kazzab ( Lissan Al-Mizan 3/348-349, Wa Kitab Al Qirat Al-Bahayqi 157 )


Proof # 8

عن إبراهيم قال: إذا سجدت المرأة فلتلزق بطنها بفخذيها ولا ترفع عجيزتها ولا تجافي كما يجافي الرجل
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the thighs to her stomach and also not raise her posterior and also “NOT STRETCH HER LIMBS OUT LIKE A MALE” [Mussanaf Ibn Abi Shaybah (1/303)]

Our Answer :


The Saying of A Tabae Point 1.

There are many things in which Ahle-Taqlid oppose Imam Ibrahim Al-Nakhi (rah): He used to do Massah on Jarrabo [ Musannaf Ibn-e-Abi Shaybah 1/188 H#1977 Wa Sanad Sahih]

In the state of Wudu, he would not kiss his wife [ Musannaf Ibn-e-Abi Shaybah 1/45 H#500 Wa Sanad Sahih ]
Means according to him kissing the wife would break the Wudu ( See Musannaf Ibn Abi Shaybah 1/46 H#507 )
Ibrahim Nakhi (rah) used to do Tatbiq in Ruku, means placing hands in between the Knees ( Musannaf Ibn Abi Shaybah 1/246 H#2540 Malkhasatan Wa Sanad Sahih, Al-Amash Sarha Bal Sama)

And last but not the least, what about this :
Imam Ibrahim Al-Nakhi (rah) said that :
“Women should sit like Men in the Prayer” (Musannaf Ibn-e-Abi Shaybah 1/271 H#2788 Wa Sanad Sahih)


Proof # 9

عن مجاهد أنه كان يكره أن يضع الرجل بطنه على فخذيه إذا سجد كما تضع المرأة.
Translation: Imam Mujahid (rah) considered it “MAKRUH” for a man to attach his stomach to the thighs “LIKE A WOMAN DOES” [Musannaf Ibn Abi Shaybah (1/303)]

Our Answer :


Lais Bin Abi Salim is Weak (Zaeef) according to Jamhur Muhadissin ( Sunan Ibn-e-Majah : 208 Ma Zawaid Al-Bosri )

Jirrah has been done on him (See Tehzeeb ul Tehzeeb)
Even, Hanafis did Jirrah on him in a “Ahsan Al-Kalam” of Sarfaraz Khan Deobandi Hanafi ( Vol 2 Page 128 )
Lais Bin Abi Salim is Mudallis ( Majma Al Zawaid Al Bahayqi Vol 1 Page 83, Kitab Al Mashahir Ulema Al-Masar La Bin Hibban 146-1153 )
So it is Manan, and therefore it is Weak and Batil.


Proof # 10

حدّثنا أبو بكر قال نا ابن مبارك عن هشام عن الحسن قال: المرأة تضم في السجود
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah [Musannaf Ibn Abi Shayban (1/270)]

Our Answer :


This is narrated with the Chain of  “Ibn Al-Mubarak Un Hasham Un Al-Hasan”

Hasham bin Hassan is a Mudallis ( Tabaqat Al-Mudallisin, Al-Martaba Al-Salasa 3/110 ) This is Manan, so therefore Weak.


Proof # 11

وعن وائلِ بنِ حجرٍ قالَ: قالَ لي رسولُ الله صلى الله عليه وسلّم : «يا وائلُ بنَ حجرٍ إِذَا صَلَّيْتَ فَاجْعَلْ يَدَيْكَ حِذَاءَ أُذُنَيْكَ، والمَرْأَةُ تَجْعَلُ يَدَيْهَا حِذَاءَ ثَدْيَيْهَا».
Translation: It is narrated by Wa’il bin Hujr (ra) that the Prophet (Peace be upon him) said to him:..O Wai’l bin Hujr when you (men) start the prayer then raise your hands till your ears”WHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS (ONLY)” [Majmz az-Zawaid (2/103), I’laa as-Sunnan (2/156)]

Our Answer :


Hafiz Nur Ud Din Al-Haythmi (rah) in his book Majmz az-Zawaid mentions the chain of it and says : ” I Don’t Know Umm-e-Yahya rest of the narrators are Trustworthy “.

When the Hafiz Haythmi (rah) already done Jirrah on it, why the person of this article wiped out it?.
One Joke : The Hanafis Debater Master Amin Okarvi presented this Hadith as a Proof in ( Majmoa Rasail Vol 2 Page 94 ).
And when another hadith from this narrator went against the Hanafis he writes about it : ” Umm-e-Yahya is Majhul “ ( Majmoa Rasail Vol 1 Page 346 )

It is mentioned in Fath-Ul-Bari that “If a narrator of a hadith is Majhul, then through it the hadith becomes Weak (Zaeef) and the narration of Majhul narrator is not Hujjah” (Fath Ul Bari 1/146).

Prophet (s) said “Pray as you have seen me praying” ( Bukhari )

Now, some people will object that “it would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans?”

This logic is itself illogical because Prophet (s) didn’t said wear as you have seen me wearing, otherwise people would be wearing the same. Prophet emphasized about method not clothing.

Another Accusation : Translation: The Prophet (Peace be upon him) said: Jummah in congregation is Wajib upon every Muslim “EXCEPT”for four (1) A Slave (2) “A WOMAN” (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-Mustadrak ala Sahihayn where Imam Hakim declared it “SAHIH ON CRITERIA OF BUKHARI AND MUSLIM” and Imam Dhahabi“AGREED” with him (1/423 Hadith#1062)]”

If anyone proves from this hadith different method then he needs to correct himself because it doesnt talk about method, rather ruling otherwise Hanafis should have to prove different methods for Slave and child too.

Another accusation :Translation: It is narrated by Abu Hurraira (ra) that the Prophet (Peace be upon him) said: Tasbeeh is for men whereas clapping is for women [Jami us-Sahih al-Bukhari, (1/402)]

Prophet (s) also told about fasting, but he didn’t told any different method for fasting, but there is a ruling change which is executed from the General ruling. Keeping fasts is fard upon every man and woman, now women are executed when they are having menses and they should makeup their fasts later on as proven from hadiths. So similarly Prophet (s) executed here women from Tasbeeh. Such as in Surah Nur Chapter 24 Verse 2 “The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes”

The married men and women are executed from this ruling because it is proven from other hadiths they get the punishment of Rajam.

Translation: The Prophet (Peace be upon him) said: The beloved prayer of woman in sight of Allah, is the one which she performs in the darkest place in her house [Al-Haythami in Majmz az-Zawaid (2/156)]

This doesn’t prove anywhere the method. Similarly as a woman is executed from the fasts during Menses.

Translation: Nafi narrates from Ibn Umar (ra) who narrates that Prophet (Peace be upon him) said: Both Azan and Iqamah (for prayer) are not binding upon women[Sunnan al-Bayhaqi al-Kubra (2/169)

Whether binding or not, our question is whether method will be different or the same ?.

So the Ahnaf should have to provide Proof for it.

If any Hanafi proves from Imam Abu Hanifah (rah) with Sahih Sanad that there is difference in the prayer of Men and Women, InshAllah i will delete this article.

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The Question is Asked to Shaykh. Bin Baaz ( Rahimaullah ) 

Question:

The Messenger sallAllaahu ‘alayhi wa sallam said: “Pray as you have seen me praying” And that which is understood from this Hadeeth is that there is no difference between the prayer of the man and the prayer of the woman, not in the standing, the sitting and nor in the prostration. So I have been acting in accordance with that since reaching the age of at-Takleef (burdened/obligated to abide by the Sharee’ah). But we have women in Kenya who quarrel with me and they say that your prayer is not correct because it resembles the man’s prayer. And the examples they mention where the man’s prayer differs from the woman’s prayer are holding the two hands upon the chest and when releasing them both and the keeping of the back level in the bowing position (Rukoo’) and other than that from the issues about which I have conviction. So I would like you to clarify to me is there a difference between the performance of the prayer of the man and the woman?
Answer:
 
O questioner, my sister for the sake of Allaah, indeed that which is correct is that there is no difference between the man’s prayer and the woman’s prayer. As for what some of the jurists mention from the difference [in the prayer of the man and the woman] then There is No evidence for it. And the hadeeth that you mentioned in the question being the statement of the prophet may the peace and blessings be upon him:
 
“Pray as you have seen me praying”1
 
[This Hadeeth]is a fundamental principle which generally includes everybody and the legislations are in generality for men and women except for when there is established proof making it specific. So the Sunnah for the woman is that she prays as the men pray in the rukoo’ (bowing), the prostration (sujood), the recitation, putting the hands upon the chest and other than that. This is what is best, this is how to put them (hands) upon the knees in the rukoo’, this is how to put them upon the ground in prostration either in level with shoulders or in level with the ears, this how you make your back level in the rukoo’ and this what is said in the rukoo’ and the prostration and after the rising from the rukoo’ and rising up from the prostration and between the two prostrations. All of it is just the same as the men acting in accordance to his (sallAllaahu ‘alayhi wa sallam) statement:
 
“Pray as you have seen me praying” [Reported by al-Bukhaaree in as-Saheeh.]
 
———— 
 
1 Reported by al-Bukhaaree in [the book of] al-Adhaan no.595, & ad-Daarimee in [the book of] as-Salaat no.1225.
Shaykh `Abdul-`Azeez Bin Baz
Noorun ‘alaa ad-Darb – Majmoo’ Fataawa wa Maqaalaat al-Mutanawwi’ah Vol.11.
Translated by Abu ‘Abdillaah al-Kashmiree
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One thought on “There is No Difference Between Men & Women Salah

  1. Yasser jamal aboo sofiano April 18, 2017 at 5:51 am Reply

    Jazaaka ALLAH my brother. Please send me every differences. Between salafiyyah and ahlu taqleed

    Like

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