Women's Prayer is Different from Men? In fact, the general principle is that the laws for women are exactly the same as those for men unless there is proof showing otherwise.. Present day modern scholars say quoting hadeeth women should pray as like men. If you otherwise If you go through this article carefully, you will come to realize which is the correct method for the women to perform the prayers. There is a difference of opinion among the scholars with respect to the manner in which a woman is supposed to perform the prayer. Some say that she should keep her body close together and not spread it out like men do in the prayer. This article shall be based on overwhelming ahadith which establish from Prophet (Peace be upon him), Sahabah, Tabiyeen and great Fuqaha that prayer of of woman woman is different in many ways from prayer of of man. man. Proof # Proof #1
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)] This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)] ‐
Note: This article is composed on the basis of of "Sound "Sound Principle" that even if if some some hadith is weak in it's chain then it can become "Hasan (fair) or Sahih (correct)" due to many corroborating evidences, hence If If some some people dispute over a certain hadith then they would be wrong principally as the same matter is proven from many different Turaq which strengthen each other, hence whole article with all ahadith with different turaq (ways) have to be understood. This is amongst the great principles in science of of Hadith Hadith classification.
Proof # Proof #2
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 of this hadith are relied upon and not rejected
Proven from Many Sahaba and Tabiyeen Proof # Proof #3
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 [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)] Note: 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 of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas Proof # Proof #4
Translation: Khalid ibn Lajlaaj (RA) narrates: Women have been ordered to do “TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN” [Musannaf Ibn [Musannaf Ibn Abi Shayban (1/303)] Note: Tarabbu means to sit cross legged, remember doing Tarrabu was abrogated later, please see Proof # Proof # 7 for more details. Proof # Proof #5
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn [Musannaf Ibn Abi Shayban (1/303)] Proof # Proof #6
Translation: Nafi’ narrates that the women of Ibn of Ibn Umar (ra) i.e. his family used to do “TARABBU” during prayer [Musannaf Ibn Abi Shayban (1/303)] ‐
Proven from Leading Tabiyeen Proof # Proof #7
Translation: Ibn Umar (ra) was questioned about how women used to sit during the times of Prophet 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 Ihtifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves itself proves difference of prayer of prayer between men and women. Proof # Proof #8
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 [Mussanaf Ibn Abi Shaybah (1/303)] ‐
Proof # Proof #9
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)]
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Proof # Proof # 10
herself close close together in sajdah [Musannaf Ibn Translation: Hasan al Basri (rah) said: A woman should draw herself [Musannaf Ibn Abi Shayban (1/270)] ‐
Proof # Proof # 11
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)” [Tabrani in his Mu'jam al Kabeer (22/19), I’laa as Sunnan (2/156)] ‐
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So It is established from Prophet (Peace be upon him), leading Sahaba like Ibn Umar (ra), Ibn Abbas (ra), Hadrat Ali (ra) also leading Tabiyeen like Mujahid (rah), Ibrahim al Nakha’i (rah), Hasan al Basri (rah) that a women should not pray like men do and their prayer is that which is more concealing. There are many proofs from Fuqaha in this regard including that of Hanafi of Hanafi School which are not mentioned in this article due to briefness issues.
Refuting the misuse of of hadith hadith by Albani A late Saudi Arabian scholar in the past with the name of Nasir of Nasir ud din Albani Albani,, who was known for his spurious and off tangent off tangent fatwas, he tried to claim that Prayer of woman of woman is exactly similar to that of men, of men, he misused the hadith of Bukhari of Bukhari which states: “PRAY AS YOU HAVE SEEN ME PRAYING PRAYING”” [Sahih Bukhari (1/606)]. (1/606)]. ‐
This is in actual a gross misinterpretation of the hadith because here the Prophet (Peace be upon him) was referring to men, If we If we do not accept this condition then Prophet (Peace be upon him) saying that "Pray as you have SEEN me praying" Bukhari, Book 21, Hadith no: 352 would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans turbans? ? The Prophet (Peace be upon him) was also “SEEN” praying with his ankles exposed exposed,, so should women also start exposing their ankels? The Prophet (Peace be upon him) was “SEEN” leading men in prayer, so should women also lead men in prayer? Etc… This proves that Albani was ill mastered in the science of hadith and he gave illogical verdicts by looking at ahadith just apparently. ‐
Here are more proofs which refute the claim that women should also pray just like men. men. Proof # Proof #1
Translation: The Prophet (Peace be upon him) said: Jum’aa 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)] ‐
Had the hadith of Bukhari been mutlaq then according to Salafis the Prophet (Peace be upon him) has Naudhobillah contradicted himself by himself by not making Jum’aa in mosque to be Wajib upon women. Proof # Proof #2
Also remember that men should say “Subhan Allah” loudly in order to correct the Imam whereas women should clap their hands.
Translation: Translation: It is narrated by Abu Huraira (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) also other hadith follows. ‐
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Narrated Abu Huraira (ra): The Prophet said, "The saying 'Subhanallaah' is for men and clapping is for women." (If something (If something happens in the prayer, the men can invite the attention of the of the Imam by saying "Subhanallaah". And women, by clapping their hands) Bukhari: Book #22, Hadith #295 and ‐
also in Muslim: Book: 4, Hadith: 0850
So the LA Madhabiyyah (Non followers of Madhhab) of Madhhab) people whose thinking works in reverse order, they should from tomorrow start clapping hands just like women. Proof # Proof #3
Translation: The Prophet (Peace be upon him) said: The beloved prayer of woman of woman in sight of Allah, of Allah, is the one which she performs in the darkest place in her house [Al Haythami in Majmz az Zawaid (2/156)] ‐
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Imam al Haythami (rah) says after narrating it: It is narrated by At Tabarani (rah) in his Al Kabeer and the Rijaal of it of it are (all)“THIQA” [ibid] ‐
Proof # Proof #4
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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) ‐
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Regarding the Athar of of Tabi'i Tabi'i Umm ad Darda (rah) ‐
So all these proofs are also corroborating evidences that prayer of woman of woman is different in many issues from that of men, of men, however Nasir ud din Albani also misused this Athar as proof. ‐
It is narrated in Musannaf Ibn Musannaf Ibn Abi Shaybah: Umm e Darda (rah) used to sit like males in prayer [Musannnaf (1/270)] [Musannnaf (1/270)].. Albani showed as if Umm if Umm ad Darda (rah) was amongst the Sahabiyah, which is nothing short of deception. of deception. ‐
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However it is incorrect to use this report for the following 3 reasons: (a) First of all of all it “contradicts” another report from Umm ad Darda (rah) in which Ibrahim Abi Ablah (rah) narrates that he saw: ُ ورأﻳَُّمْداء أّرّـﻲ اﻟ َﺪﺗُﺼِﻠ ّﻌﺔَﺮ ِﺑﻣُﺘ .) [Imam al Mizzi in Tahdhib ul Kamaal, (22/468)] Umm ad Darda (rah) praying cross legged (ﺖ ‐
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(b) Secondly Imam al Mizzi (rah) has said that this Umm ad Darda was amongst “Tabi’in [Refer to Tahdhib ul Kamaal (22/64)]. Plus Imam Ibn Hajr al Asqalani (rah) has proven that the narrator of this of this hadith i.e. Makhul only narrated from Umm al Darda – of a a lone Tab’i is not hujjat and Albani had spread deception in As Sughra (which refers to Tabi’i not Sahabi) Hence practice of this regard. ‐
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(c) Third: Imam Ibn Hajr al Asqalani (rah) has also said in his Fath ul Bari: The practice of a of a Tabi’i alone is “NOT HUJJAT” even if it “DOES NOT GO AGAINST ANY PRINCIPLE” [Fath ul Bari, Sharh Sahih ul Bukhari (2/243)
Imam Badr ud din Ayni (rah) the great commentator of Bukhari of Bukhari said: ‐
Translation: This is Umm ad Darda “AS SUGHRA” not the Umm ad Darda “AL KUBRA” who was a Sahabiyah, and Makhul only met As Sughra (Tabi’i) not the Al Kubra (i.e. Sahabiyyah)[Umdat ul Qari, Sharh Sahih ul Bukhari (6/101)] ‐
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Sayyidatuna Umm Atiyyah (ra) says as part of a longer hadeeth, 'We have been forbidden from following funerals and there is no Jumuah upon us." Ibn Khuzaimah 1722 ‐
• The reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters. Sayyiduna Abdullah bin Mas'ud (ra) reports that the Prophet (pbuh) said, 'the prayer of a woman in her makhda' (partition) is better than her prayer in her hujrah (chamber) and her prayer in her hujrah is better than her prayer in her bait (house).' Abu Dawood 570 and Ibn Khuzaimah 1690. ‐
Sayyiduna Abu Hurairah ( r a) a) narrates that the Prophet (pbuh) said, "The most beloved Salah to Allah of a woman is one that she performs in the darkest spot of her home.' Ibn Khuzaimah 1691, and Tabarani in al M'ujam al Kabeer as mentioned by Hafidh Haithami 2/35. Hafidh Haithami also says that its narrators are authentic. ‐
• Unlike men women should not give adhan or say the iqamah. Sayyidatuna Asmaa (ra) narrates as part of a of a longer hadeeth that the Prophet (pbuh) said, 'There is no adhan iqamah or Jum’aa upon women.' Baihaqi 1921. Baihaqi 1920 ‐
Sayyduna Ibn Umar (ra) says 'There is no adhan or iqamah upon women.'543 • There is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed. Ummul Mu'mineen Aisha (ra) reports that the Prophet (pbuh) said, 'Allah does not accept the salah of a mature female without a scarf.' Ahmad 24012, Ibn Majah 655, Abu Dawood 641, Tirmidhi 377, Ibn Khuzaiir 775, Hakim 917 and Baihaqi 3254. Hakim declared it saheeh and Dhahabi agreed. ‐
• Women cannot lead men in Salah. Abu Bakrah (ra ) reports that the Prophet (ra) said ‘Never will those people succeed who have appointed a woman over them.’ Ahmad 19507, Bukhari 4163, Tirmidhi 2262 and Nasai 5388.
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posterior will come to rest on the ground rather than on the left leg. She would, therefore, not be resting on her legs, but on her posterior as mentioned in the narration of of Sayyiduna Sayyiduna Ali. Ibn Qudamah al Maqdisi al Hanbali quotes Imam Ahmad bin Hanbal in his al Mughni as saying, 'I consider sadl to be better for a woman.' He also quotes the narration of Sayyiduna of Sayyiduna Ali (ra) 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. ‐
According to the narration of Abu Dawood, Imam Ahmad was asked about how a woman should sit in salah. He replied, 'She should press her thighs together.' Masaail of of Imam Imam Ahmad narrated by Abu Dawood p51. ‐
Qadhi Iyadh has also quoted from some Salaf that Salaf that the Sunnah for women is tarabb'u. Awjaz al Masalik 2/119. ‐
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 (pbuh ), 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. Now let us see few more hadiths: Narrated 'Aisha: Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized . (Bukhari: Book #8, Hadith #368)
Narrated Um Salama: Whenever Allah's Apostle finished his prayers with Taslim, the women would get up and he would stay on for a while in his place before getting up. Ibn Shihab said, "I think (and Allah knows better), that the purpose of his of his stay was that the women might leave before the men who had finished their prayer.” (Bukhari: Book #12, Hadith #799) Sahl b. Sa'd reported: I saw men having tied (the ends) of their of their lower garments around their necks, like children, due to shortage of cloth of cloth and offering their prayers behind the Apostle of Allah of Allah (may peace be upon him). One of the of the proclaimers said: O womenfolk do not lift your heads till men raise (them). (Muslim Book #004, Hadith #0883).
