By: Sheikh Zubair Ali Zai (may Allah have mercy on him)
الحمد للہ رب العالمین و الصلوۃ و السلام علی رسولہ الأمین، أما بعد :The followers of Taqlid claim the following differences in the prayer of men and women:
[Source: Roznama Islam, Khawateen Ka Islam, October 8, 2003, p.4, Article: Mard-o-Aurat Ki Namaz Ka Farq by Mufti Muhammad Ibrahim Sadiq Abadi Deobandi]
- A woman should raise her hands to her shoulders for Takbir Tahrima.
- She should not take her hands out of her sleeves.
- She should place the palm of her right hand on the back of her left hand.
- She should fold her hands on her chest, below her breasts.
- She should bow slightly in Ruku.
- She should not rest her hands on her knees in Ruku.
- She should not spread her fingers in Ruku but keep them together.
- She should place her hands on her knees without grasping them in Ruku.
- She should bend her knees slightly in Ruku.
- She should remain compact in Ruku.
- She should also stay compact in Sajda.
- She should lay her arms on the ground, including her elbows, during Sajda.
- She should sit on her left hip with her feet pointing to the right in Qa'dah.
- She should place her fingers on her thighs in such a way that the fingertips reach her knees and the fingers are close together.
Position of the Ahl al-Hadith
In contrast, the Ahl al-Hadith assert that none of the above-mentioned differences specifically for women are substantiated by the Quran, Hadith, or consensus. Therefore, based on the Hadith "صلو کمارأیتموني أصلي" (Pray as you have seen me praying), women should pray in the same manner as the Prophet Muhammad (peace and blessings be upon him) prayed.The Ahl al-Hadith criticize the followers of Taqlid for misleading common Muslims by presenting weak and rejected narrations and unrelated arguments. After this introduction, we present an analysis of the four-page article "Difference in Prayer Between Men and Women" by Qari Chun Muhammad Deobandi and Qari Nasir Ahmad Deobandi. Responses to other people’s objections regarding the differences in the method of prayer between men and women are also provided in this article. والحمد للہ
Qari Chun Sahib (1):
The Claim:Qari Chun Sahib cites the following Hadith:وَعَنْ وَائِلِ بْنِ حُجْرٍ قَالَ قَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَا وَائِلُ بْنَ حُجْرٍ إِذَا صَلَّيْتَ فَاجْعَلْ يَدَيْكَ حِذَاءَ أُذُنَيْكَ وَالْمَرْأَةُ تَجْعَلُ حِذَاءَ ثَدْيَيْهَا
Translation: Wa'il bin Hujr (may Allah be pleased with him) narrates that the Prophet (peace be upon him) taught him how to pray and said, "O Wa'il bin Hujr, when you start the prayer, raise your hands to your ears, and a woman should raise her hands to her chest."
[Source: Majma' al-Zawa'id 2/103]
The Response:Regarding this Hadith, Hafiz Nur al-Din al-Haythami (may Allah have mercy on him) writes in his book Majma' al-Zawa'id:
رَوَاهُ الطَّبَرَانِيُّ فِي حَدِيثٍ طَوِيلٍ فِي مَنَاقِبِ وَائِلٍ مِنْ طَرِيقِ مَيْمُونَةَ بِنْتِ حُجْرٍ عَنْ عَمَّتِهَا أُمِّ يَحْيَى بِنْتِ عَبْدِ الْجَبَّارِ وَلَمْ أَعْرِفْهَا وَبَقِيَّةُ وِجَالِهِ ثِقَاتٌ
"It is narrated by al-Tabarani in a long Hadith on the virtues of Wa'il from the route of Maimuna bint Hujr from her aunt Umm Yahya bint Abdul Jabbar. I do not know her, and the rest of the narrators are reliable."
[Source: Majma' al-Zawa'id 1/103]
It is evident that the author of Majma' al-Zawa'id has criticized this narration’s chain by pointing out the unknown status of Umm Yahya bint Abdul Jabbar. This crucial point has been concealed by Qari Chun Sahib and his group, who are associated with the Deobandi school and considered "debaters" and "reciters." Is this what justice and integrity entail?
A Note:The Deobandi debater, Master Ameen Okaraavi, has used this same narration of Umm Yahya as evidence in his work. [See: Majmu'a Rasail, Vol. 2, p. 94, published June 1993]
However, when discussing a Hadith that opposes his opinion, he states that Umm Yahya is unknown. [See: Majmu'a Rasail, Vol. 1, p. 346, "Hands Under the Navel in Prayer," p. 10]
It is ironic that the same narrator is deemed unknown when the narration opposes their view, but her narration is accepted when it aligns with their stance. What kind of justice is this?
Reminder:The mentioned narration in Majma' al-Zawa'id is also found in al-Mu'jam al-Kabir by al-Tabarani (Vol. 22, p. 19-20, Hadith 28) through the chain of Umm Yahya. This has been referenced by the author of "Hadith and Ahl al-Hadith." [p. 479]
Note:This unauthenticated narration attributed to Wa'il bin Hujr (may Allah be pleased with him) has also been quoted by Muhammad Zafar al-Din Qadiri Rizvi Barelvi (died 1962) in his fabricated book "Sahih al-Bahari" (p. 383).
It becomes clear that the Barelvi book "Sahih al-Bahari," which claims to compete with Sahih al-Bukhari, contains weak and rejected narrations. These individuals audaciously attempt to pass off weak and rejected narrations as authentic. Do they not fear accountability on the Day of Judgment?
Qari Chun Sahib (2):
The Claim:Qari Chun Sahib presents the following narration:
"امام بخاری کے استاد ابو بکر بن ابی شیبہ نے حضرت عطاء تابعی کا فتویٰ نقل کیا ہے کہ عورت نماز میں اپنی چھاتیوں تک ہاتھ اُٹھائے اور فرمایا ایسے نہ اُٹھائے جس طرح مرد اُٹھاتے ہیں اور آخر میں فرمایا نماز میں عورت مردوں کی طرح نہیں ہے۔"
Translation: Imam Bukhari's teacher Abu Bakr bin Abi Shaybah has narrated a fatwa from the Tabi'i Ata, who said that a woman should raise her hands to her chest in prayer and that she should not raise them like men. He further stated that a woman's posture in prayer is not like a man's posture.
[Source: Musannaf Ibn Abi Shaybah 1/239]
The Response:In the mentioned narration from Musannaf Ibn Abi Shaybah (239/1, Hadith 2474), it is recorded at the end that Ata bin Abi Rabah said:
"إنّ للمرأۃ ھیئۃ لیست للرجل و إن ترکت ذلک فلا حرج"
Translation: "Indeed, a woman's posture (in prayer) is different from a man's, and if she abandons this, there is no harm."
[Source: Musannaf Ibn Abi Shaybah 239/1]
It becomes clear from this that according to Ata (may Allah have mercy on him), if a woman abandons raising her hands to her chest and prays like men, there is no harm. This concluding sentence was deliberately concealed by Qari Chun Sahib and the author of "Hadith and Ahl al-Hadith," as it undermines the foundation of their claimed practice. When there is no harm in it, then why are Deobandi and Barelvi scholars making such a fuss that men should raise their hands to their ears and women to their chests?
According to the proponents of Taqlid, the Quran, Hadith, consensus (ijma), and the ijtihad of Abu Hanifa are their evidence. How did Ata's (may Allah have mercy on him) statement become their evidence? Zafar Ahmad Thanwi Deobandi writes:
"فإن قول التابعي لا حجة فيه"
Translation: "Indeed, there is no proof in the statement of a Tabi'i."
[Source: I'la al-Sunan 1/249]
In another favored book of the Deobandis, it is written that Imam Abu Hanifa (may Allah have mercy on him) said:
"اگر صحابہ کے آثار ہوں اور مختلف ہوں تو انتخاب کرتا ہوں اور اگر تابعین کی بات ہو تو ان کی مزاحمت کرتا ہوں یعنی ان کی طرح میں بھی اجتہاد کرتا ہوں۔"
Translation: "If there are conflicting reports from the Sahabah, I choose among them, and if it is the opinion of the Tabi'in, I oppose it, meaning I do ijtihad like them."
[Tadhkirat al-Numan, Translation of Uqud al-Juman, p. 241]
From this statement, two points become clear:
- Imam Abu Hanifa did not consider the statements and actions of the Tabi'in as evidence.
- Imam Abu Hanifa is not among the Tabi'in. If he were, there would be no need to mention the Tabi'in separately.
- Ata used to perform Raf' al-Yadain (raising of the hands) before and after Ruku. [See: Juz Raf' al-Yadain, Hadith 26, with a sound chain]
- Ata said:
Translation: "As for me, I recite Surah al-Fatiha and a short Surah behind the Imam in Zuhr and Asr prayers."
[Source: Musannaf Abd al-Razzaq 2/133, Hadith 2786, with a sound chain]
- Ata said:
Translation: "Wiping over the socks is like wiping over the leather socks (khuff)."
[Source: Musannaf Ibn Abi Shaybah 1/189, Hadith 1991]
- Ata was asked what he would do if he touched his private part during Ghusl (ritual bath). He said:
Translation: "I would perform wudu again."
[Source: Musannaf Abd al-Razzaq 1/116, Hadith 420, with a sound chain]
It becomes clear that along with opposing the Quran and Hadith, the followers of Taqlid also oppose the statements and actions of Imam Ata and other Tabi'in and Sahabah (may Allah be pleased with them).
Qari Chun Sahib (3):
The Claim:Qari Chun Sahib presents the following statement by Allama Mawlana Abdul Hayy Lakhnawi:
"واما فى حق النساء فاتفقوا على ان السنة لهن وضع اليدين على الصدر"
Translation: "Regarding women, everyone agrees that it is Sunnah for them to place their hands on their chest in prayer."
[Source: Al-Saayah, 2/156]
The Response:The statement of Abdul Hayy Lakhnawi (may Allah have mercy on him) that "everyone agrees" should be understood as referring to the consensus among Deobandis, Barelvis, and Hanafis. It does not imply the consensus of the entire Ummah.
Abdul Rahman al-Jaziri writes:
"الحنابلة قالوا: السنة للرجل و المرأة أن يضع باطن يده اليمنى على ظهر يده اليسرى ويجعلهما تحت سرته"
Translation: "The Hanbalis say that it is Sunnah for both men and women to place the palm of the right hand on the back of the left hand and place them below the navel."
[Source: Kitab al-Fiqh 'ala al-Madhahib al-Arba'ah, Vol. 1, p. 251, Beirut, Lebanon]
It is important to note that presenting the statements and actions of scholars like Abdul Hayy Lakhnawi, who are proponents of Taqlid, against the Ahl al-Hadith, is the work of those who lack evidence from the Quran, Hadith, and consensus (ijma).
Qari Chun Sahib (4):
The Claim:Qari Chun Sahib presents the following narration:
"عن أبى يزيد بن أبى حبيب ان رسول الله صلى الله عليه وسلم مرعلي امراتين تصليان فقال إذا سجدتما فضمابعض اللحم الي الارض فإن المرأة فى ذلك ليست كالرجل"
Translation: "The Messenger of Allah (peace be upon him) passed by two women who were praying. He said, 'When you prostrate, press some of your body parts to the ground, for in this, a woman is not like a man.'"
[Source: Al-Bayhaqi, 2/223; I'la al-Sunan, 3/19]
The Response:Imam Al-Bayhaqi (may Allah have mercy on him) has mentioned this narration and referred to it as "Hadith Munqati" (an interrupted Hadith) before quoting it from Imam Abu Dawood's book Al-Marasil (Hadith 87).
[Source: Al-Sunan al-Kubra, 2/223]
In the modern book of Hadith principles, it is mentioned about the Munqati Hadith:
"المنقطع ضعيف بالإتفاق بين العلماء و ذلك للجهل بحال الراوي المحذوف"
Translation: "The Munqati (interrupted) Hadith is weak by consensus among the scholars because the status of the omitted narrator is unknown."
[Tayseer Mustalah al-Hadith, p. 78, Al-Munqati]
Note:
In the book Al-Marasil by Abu Dawood (Hadith 33), it is mentioned that Tawoos (a Tabi'i) said:"رسول اللہ صلی اللہ علیہ وسلم نماز میں سینے پر ہاتھ باندھتے تھے"
Translation: "The Messenger of Allah (peace be upon him) used to place his hands on his chest during prayer."
[Source: Al-Marasil, p. 89]
The followers of Taqlid have an aversion to this Munqati Hadith. They are not prepared to act upon this Hadith, yet they are using an interrupted narration from Al-Marasil against the Ahl al-Hadith.
Qari Chun Sahib (5):
The Claim:Qari Chun Sahib presents the following narration:"عن ابن عمر مرفوعا اذا جلست المرأة فى الصلوة و ضعت فخذها على فخذها الأخري فاذا سجدت الصقت بطنها فى فخذيها كاسترما يكون لها وان الله تعالىٰ ينظر اليها و يقول يا ملائكتي اشهدكم اني قد غفرت لها"
Translation: "The Prophet Muhammad (peace be upon him) said that when a woman sits in prayer, she should place her thigh over her other thigh, and when she prostrates, she should press her stomach against her thighs, which is the most concealing posture for her. Allah looks at her and says, 'O angels, bear witness that I have forgiven her.'"
[Source: Al-Bayhaqi, 2/223]
The Response:Regarding this narration, one of the narrators is Abu Muti’ al-Hakam bin Abdullah al-Balkhi. About him, it is mentioned on the same page in Al-Sunan al-Kubra by Al-Bayhaqi
:
"قال أبو أحمد : أبو مطيع بين الضعف فى أحاديثه"
Translation: "Abu Ahmad (Ibn Adi) said: Abu Muti' is clearly weak in his narrations."
He has been declared weak by Imam Yahya bin Ma'in and others. For further criticism by the majority of Hadith scholars, see Lisan al-Mizan [2/334-336].
Another narrator in this chain is Muhammad bin al-Qasim al-Balkhi, whose mention is not permissible. [See: Lisan al-Mizan 5/347, no. 7997]
The third narrator, Ubayd bin Muhammad al-Sarkhi, has unknown conditions.
Summary of Research:
This narration is fabricated. Even Imam Al-Bayhaqi has classified it, along with the following Hadith, as "حديثان ضعيفان لا يحتج بأمثالها" (Two weak Hadiths that cannot be used as evidence) [Al-Sunan al-Kubra, 2/222].This narration is also quoted in Kanz al-Ummal [7/549, Hadith 20203] with references to Al-Bayhaqi and Ibn Adi [Al-Kamil 2/501]. Kanz al-Ummal mentions: "عدق و ضعفہ عن ابن عمر" (It is weak and attributed to Ibn Umar).
Some individuals have referenced this Hadith from Kanz al-Ummal in their works in a misleading manner [Hadith aur Ahl al-Hadith, p. 481, no. 5].
Qari Chun Sahib (6):
The Claim:Qari Chun Sahib presents the following narration:"عن إبن عمر أنه سئل كيف النساء يصلين على عهد رسو ل الله صلى الله عليه وسلم ؟ قال: كن يتربصن ثم أمرن أن يحتفزن"
Translation: "Ibn Umar (may Allah be pleased with him) was asked how women used to pray during the time of the Messenger of Allah (peace be upon him). He replied that initially they would sit with their legs folded, but then they were commanded to pray in a more compact manner."
[Source: Jami' al-Masanid, 1/400]
The Response:The book "Jami' al-Masanid" by Abu al-Mu'ayyid Muhammad bin Mahmoud al-Khwarizmi (d. 665 AH, non-authentic) contains this narration. A review of some of the narrators in this chain is as follows:
- Ibrahim bin Mahdi: His identification is unknown. There are two narrators with this name in "Taqrib," and the second one is criticized. Hafiz Ibn Hajar said: "He is Basri and was declared a liar by the scholars." [Taqrib, p. 257]
- Zar bin Nujaih al-Basri: His details are not available.
- Ahmad bin Muhammad bin Khalid: His details are not available.
- Ali bin Muhammad al-Bazzaz: His details are not available.
- Qadhi Umar bin al-Hasan bin Ali al-Ashnani: He is a disputed narrator. Imam Darqutni said: "He used to lie." [Su'alat al-Hakim li-Darqutni, 252, p. 164] Hasan bin Muhammad al-Khallal said: "He is weak and criticized." [Tarikh Baghdad, 11/238] Al-Dhahabi has also criticized him. Abu Ali al-Harawi and Abu Ali al-Hafiz have authenticated him. [Tarikh Baghdad, 11/238] Ibn al-Jawzi has strongly criticized him [Al-Mawdu'at, 3/280]. Burhan al-Din al-Halabi mentioned him among those who fabricated Hadiths and did not defend him [Al-Kashf al-Hathith 'an man Rumi bi-Wad' al-Hadith, 311-312, no. 541].
In the second chain, the narrators Abdullah bin Ahmad bin Khalid al-Razi, Zakariya bin Yahya al-Nisaburi, and Qabisah al-Tabari are unknown. Moreover, Abu Muhammad al-Bukhari (Abdullah bin Muhammad bin Ya'qub) is a fabricator. See Al-Kashf al-Hathith (p. 248), Kitab al-Qira'ah by Al-Bayhaqi (p. 154), and Lisan al-Mizan (3/348-349), and Nur al-'Aynayn fi Ithbat Raf' al-Yadayn (p. 40-41).
Conclusion:
The narration presented by Qari Chun Sahib and his group is fabricated. It is not established from Imam Abu Hanifa. Despite this, they are delightfully presenting this fabricated narration!Qari Chun Sahib (7):
The Claim:Qari Chun Sahib presents the following narration attributed to Caliph Ali (may Allah be pleased with him):"إذا سجدت المرأة فلتحتفز ولتضم فخذيها"
Translation: "When a woman prostrates, she should prostrate in a compact manner and keep her thighs close together."
[Source: Al-Bayhaqi, 2/223; Musannaf Ibn Abi Shaybah, 1/270]
The Response:This narration is found in both Al-Sunan al-Kubra by Al-Bayhaqi [Vol. 2, p. 222] and Musannaf Ibn Abi Shaybah [1/270, Hadith 2777]. The chain of narration is "عن أبي إسحاق عن الحارث عن علي".
Analysis of the Narrators:
- Al-Harith al-A'war:
- He is severely criticized by the majority of Hadith scholars.
- Al-Zayla'i al-Hanafi stated: "لا يحتج به" (He is not used as evidence) [Nasb al-Rayah, 2/426].
- Al-Zayla'i also mentioned: "كذبه الشعبي وابن المديني" (He was declared a liar by al-Sha'bi and Ibn al-Madini) [Nasb al-Rayah, 3/2].
- Abu Ishaq al-Sabi'i:
- He is known for his practice of Tadlis (concealing defects in the chain of narration) [Tabaqat al-Mudallisin by Ibn Hajar, Third Category, 3/91].
- The narration is Mu'an'an (i.e., narrated with the ambiguous term "عن" indicating potential tadlis).
Summary of Research:
This narration is Mardud (rejected) due to the severe criticism of al-Harith al-A'war and the Tadlis of Abu Ishaq al-Sabi'i.Therefore, the narration presented by Qari Chun Sahib and his group cannot be considered reliable or used as evidence.
Qari Chun Sahib (8):
The Claim:Qari Chun Sahib presents the following narration:"عن ابن عباس انه سئل عن صلوة المرأة فقال: تجمع و تحتفز"
Translation: "Ibn Abbas (may Allah be pleased with him) was asked about the prayer of a woman, and he replied: She should gather herself and pray in a compact manner."
[Source: Musannaf Ibn Abi Shaybah, 1/270]
The Response:This narration is reported by Bukayr bin Abdullah bin al-Ashajj from Ibn Abbas (may Allah be pleased with him). [See: Musannaf Ibn Abi Shaybah, 1/270, Hadith 2778]
Analysis of the Narrators:
- Bukayr bin Abdullah bin al-Ashajj:
- His meeting with Ibn Abbas (may Allah be pleased with him) is not established.
- Al-Hakim states: "لم يثبت سماعه من عبدالله بن الحارث بن جزء وإنما روايته عن التابعين" (It is not proven that he heard from Abdullah bin al-Harith bin Jaz', but rather his narrations are from the Tabi'in).
It should be noted that Ibn Abbas (may Allah be pleased with him) passed away in Ta'if in 68 AH. If Bukayr did not meet Abdullah bin al-Harith bin Jaz' (who died in 88 AH), then it is even less likely that he met Ibn Abbas.
Conclusion:
The chain of this narration is Munqati' (disconnected), making it weak and rejected. It is surprising that the Deobandis and Barelvis have collected so many weak and rejected narrations. It must have taken them significant effort to gather such narrations. والله أعلمQari Chun Sahib (9):
Hazrat Abu Sa'id al-Khudri (may Allah be pleased with him) narrates that the Prophet (peace be upon him) used to instruct men to keep their right foot upright and sit on their left foot during Tashahhud, and he instructed women to sit compactly. [Al-Bayhaqi, 2/223]The Response:One of the narrators of this narration is Ata bin Ajlan, about whom Imam Al-Bayhaqi says: "Ata bin Ajlan is weak" [Al-Sunan al-Kubra, 2/223].
Hafiz Ibn Hajar says:
"متروك بل أطلق عليه ابن معين و الفلاس و غيرهما الكذب"
Translation: "He is abandoned, and Ibn Ma'in and al-Fallas, among others, have outright called him a liar."[Taqrib al-Tahdhib, 4594]
Regarding this narration and the previous one (5), Imam Al-Bayhaqi says:
"These two Hadiths are weak, and such narrations cannot be used as evidence."[Al-Sunan al-Kubra, 2/222]
Conclusion:
This narration is rejected and fabricated.Note:
After these rejected narrations, Qari Chun Sahib and others presented two more narrations:- A woman's prayer is not valid without a head covering, and similarly, if the tops of her feet are not covered, her prayer is not valid.
- It is better for women to pray inside their homes rather than in the veranda.
Qari Chun Sahib has written that "all the Fuqaha and Muhaddithin consider all these differences." (p. 4) It is worth asking whether the Hanbalis are excluded from all the Fuqaha? Please refer to the response to the third narration.
Qari Chun Sahib and his associates have cited Fatawa Ghaznawiyyah and Fatawa 'Ulama Ahl al-Hadith (Vol. 3, p. 148) against the Ahl al-Hadith. It should be noted that at the beginning of almost every volume of Fatawa 'Ulama al-Hadith, it is written:
"It is an open fact that the fundamental principle of the Ahl al-Hadith school of thought is to follow only the Book of Allah and the Sunnah of the Messenger of Allah (peace be upon him). Opinion, analogy, ijtihad, and consensus are all subject to the Book of Allah and the Sunnah of the Messenger of Allah (peace be upon him). Based on this principle, every intelligent Muslim has the right to present the fatawa of all the members of the Ummah and their thoughts to the Book and Sunnah; what aligns with them should be accepted, and what contradicts them should be rejected."[Volume 1, p. 6]
In light of this principle, when the mentioned fatawa are presented to the Book and Sunnah, it becomes evident that these fatawa are rejected because they contradict the authentic Hadith: "صلوا كما رأيتموني أصلي" (Pray as you have seen me praying). [Sahih al-Bukhari, 631]
A well-known scholar and author of Ahl al-Hadith, Hafiz Salahuddin Yusuf, wrote in response to a person named Abdur Rauf Sukharwi (Deobandi):
"Therefore, this fatwa of Mawlana Ghaznawi is also wrong in our opinion, just as your entire book is wrong, rather a collection of mistakes. This is why none of the scholars of Ahl al-Hadith have supported Mawlana Ghaznawi."[Is the Method of Women's Prayer Different from Men? p. 57]
It becomes clear that Ghaznawi's fatwa is not authoritative according to the Ahl al-Hadith. When we do not present non-authoritative issues against them, why do they present non-authoritative issues against us?
Conclusion:
Qari Chun Sahib and his associates have not been able to present a single evidence that proves that the method of women's prayer (e.g., placing hands on the chest for women and below the navel for men) is different from men's prayer. Despite lacking substantial evidence, they are making noise that: "Rather, the method of women's prayer being different from men's is proven by many Hadiths and the statements of the Companions and Tabi'in." (p. 1)After investigating the evidences provided by Qari Chun Sahib, we present the response to the doubts raised by the author of "Hadith aur Ahl al-Hadith".
Some People (1):
The Claim:Abd Rabbah bin Suleiman bin Umair said: "I saw Umm al-Darda raising her hands to the level of her shoulders in prayer." [Juz' Raf' al-Yadayn by Imam Bukhari, p. 7]Hazrat Abd Rabbah bin Suleiman bin Umair (may Allah be pleased with him) said: "I saw Umm al-Darda (may Allah be pleased with her) raising her hands to the level of her shoulders in prayer." [Hadith aur Ahl-e-Hadith, p. 479, no. 2]
The Response:
According to the Ahl-e-Hadith, raising the hands to the shoulders is correct, and raising them to the ears is also correct. It is established from the Messenger of Allah (peace be upon him) that he raised his hands up to his ears. (Sahih Muslim: 391) He also raised his hands to his shoulders (Sahih Bukhari: 736 and Sahih Muslim: 390).
Note:
Immediately after this narration (Hadith no. 24) in Juz' Raf' al-Yadayn, it is mentioned with the same chain of narration that Umm al-Darda (may Allah be pleased with her) used to raise her hands before and after bowing (ruku). (Hadith no. 25, and its chain is Hasan)The author of "Hadith aur Ahl-e-Hadith" has concealed this fact. The reason for hiding this is that these people have a particular aversion to Raf' al-Yadayn (raising the hands).
Some People (2):
The Claim:Hazrat Ibrahim al-Nakha'i said: "When a woman prostrates, she should press her stomach to her thighs and not raise her posterior, and she should not keep her limbs separate as men do." [Hadith aur Ahl-e-Hadith, p. 482, no. 8 / Musannaf Ibn Abi Shaybah, 1/270, and Al-Bayhaqi, 2/222]
The Response:
As mentioned in the response to Hadith No. 2, according to the Deobandis (followers of Taqlid), the statement of a Tabi'i does not constitute evidence. It is unclear why they are presenting the statement of a Tabi'i against their own belief.
Now, let us present some of the statements of Ibrahim al-Nakha'i, which the followers of Taqlid entirely oppose:
- Ibrahim al-Nakha'i used to perform Masah (wiping) over socks. [Musannaf Ibn Abi Shaybah, 1/188, Hadith 1977, and its chain is Sahih]
- Ibrahim al-Nakha'ibelieved that kissing one's wife invalidates wudu. [Musannaf Ibn Abi Shaybah, 1/45, Hadith 500, and its chain is Sahih]
- This implies that according to him, kissing one's wife breaks wudu. [See: Musannaf Ibn Abi Shaybah, 1/26, Hadith 507]
- Ibrahim al-Nakha'i used to place his hands between his thighs in Ruku. [Musannaf Ibn Abi Shaybah, 1/246, Hadith 2540, summarized, and its chain is Sahih, Al-A'mash clearly mentioned hearing it]
Note:
Ibrahim al-Nakha'i said:"تقعد المرأة فى الصلوة كما يقعد الرجل"
Translation: "A woman should sit in prayer as a man sits."
[Musannaf Ibn Abi Shaybah, 1/270, Hadith 2788, and its chain is Sahih]
What is the opinion about this statement?
Some People (3):
The Claim:Hazrat Mujahid considered it disliked for a man to place his stomach on his thighs in prostration as a woman does. [Hadith aur Ahl-e-Hadith, p. 482, no. 9 / Musannaf Ibn Abi Shaybah, 1/270]
The Response:
Layth bin Abi Sulaym is considered weak by the majority of Hadith scholars. Al-Busiri said: "This chain is weak, Layth is Ibn Abi Sulaym, and the majority have weakened him." [Sunan Ibn Majah, 208 with Zawaid al-Busiri]
For criticism on Layth, refer to Tahdhib al-Tahdhib and other books of narrators, and also to Sarfaraz Khan Safdar Deobandi's book "Ahsan al-Kalam" (Vol. 2, p. 128, Second Edition, Third Chapter, Reports of the Companions, Tabi'in, and others).
Layth bin Abi Sulaym was a Mudallis (one who practices Tadlis). [Majma' al-Zawaid by al-Bayhaqi, Vol. 1, p. 83, Kitab Mashahir Ulama al-Amsar by Ibn Hibban, p. 146, no. 1153] and this narration is Mu'an'an (with an ambiguous chain), thus it is weak and rejected.
Note:
In addition, some people have cited unrelated narrations and presented the statements of Marghinani (author of al-Hidayah) and others against the Ahl-e-Hadith. [See: Hadith aur Ahl-e-Hadith, p. 483]What would be the opinion if the statements and actions of individuals like Mung Phali Ustad, Piyali Mulla, Gabeen Ustad, Kabul Mulla, etc., were presented against the Ahl-e-Hadith?
Commentary on Mufti Muhammad Ibrahim Sadiq Abadi Deobandi:
The commentary on the narrations mentioned by Mufti Muhammad Ibrahim Sadiq Abadi Deobandi is included in this article. The so-called Mufti has only added one more narration.Sadiq Abadi:
"Imam Hasan al-Basri also gave the same fatwa regarding the prayer of women."
[Khawateen ka Islam / Roznama Islam, October 18, 2003, p. 4, citing Ibn Abi Shaybah]
The Response:
This narration is reported in Musannaf Ibn Abi Shaybah with the chain "Ibn al-Mubarak from Hisham from al-Hasan." [1/270, Hadith 2781]
Hisham bin Hassan was a Mudallis (practicer of Tadlis) [Tabaqat al-Mudallisin, Third Category, 3/110] and this narration is Mu'an'an (with an ambiguous chain), therefore, this chain is weak.
A Great Lie of the Followers of Taqlid:
The Claim:Amin Okarvi Deobandi's admirers have written to prove the difference in the method of prayer for men and women:
قال أبو بكر بن أبى شيبة سمعت عطاء سئل عن المرأة كيف ترفع يديها فى الصلوة قال : حذو ثدييها
Translation: Imam Bukhari's teacher, Abu Bakr bin Abi Shaybah, said: "I heard Ata being asked about how a woman should raise her hands in prayer, and he replied: 'To the level of her chest.'"
[Al-Musannaf by Abu Bakr bin Abi Shaybah, Vol. 1, p. 239][Mujmu'a Rasail Okarvi, Vol. 2, p. 96, First Edition, June 1993, and Tajalliyat Safdar, Maktaba Imdadiyya, Multan, Vol. 5, p. 110]
The Response:
In Musannaf Ibn Abi Shaybah, it is written:
حدثنا هشيم قال: أنا شيخ لنا قال : سمعت عطاء سئل عن المرأة كيف ترفع يديها فى الصلوة قال حذو ثدييها
Translation: "Hushaym narrated to us, he said: A Shaykh of ours said: I heard Ata being asked about how a woman should raise her hands in prayer, and he replied: 'To the level of her chest.'"
[Vol. 1, p. 239, Hadith 2471]
It is clear that there are two intermediaries between Abu Bakr bin Abi Shaybah and Ata (died 114 AH), one of whom is "a Shaykh of ours," who is unknown. Amin Okarvi's admirers.
Objections on Ahl-e-Hadith's Evidences:
According to the Ahl-e-Hadith, the method of prayer for men and women, such as placing hands on the chest, bowing (ruku), prostration (sajda), and sitting in prayer, is the same. This is based on the authentic Hadith where the Prophet (peace be upon him) said:"صلوا كما رأيتموني أصلي"
Translation: "Pray as you have seen me praying."
[Sahih Bukhari: 631]
The Response:
The followers of Taqlid have raised many objections to this Hadith's interpretation. However, in the verified fatwa of Deobandi Muftis, it is written:
"There is no doubt in this narration that the generality of this Hadith includes both men and women, and the entire Ummah is obligated to follow the way the Prophet (peace be upon him) prayed. However, it should be clear that acting on this generality is only necessary when there is no Shariah evidence opposing it."
[Mujmu'a Rasail, Vol. 2, p. 101, and Tajalliyat Safdar, Vol. 5, p. 114-115]
It is worth noting that in the previous pages, it has been detailed that there is no Shariah evidence specifying a different method of prayer for women.
Imam Mak'hul al-Shami (may Allah have mercy on him), a student of Umm al-Darda (Hujayma al-Tabi’iyyah, may Allah have mercy on her), a well-known Companion of the Prophet (peace be upon him), stated:
"أن أم الدرداء کانت تجلس فی الصلوۃ کجلسۃ الرجل"
Translation: "Indeed, Umm al-Darda used to sit in prayer like a man."
[Musannaf Ibn Abi Shaybah, 1/207, Hadith 2785; Umdat al-Qari, 6/101, and its chain is strong; Al-Tarikh al-Saghir by Bukhari, 1/223; Tarikh Dimashq by Ibn Asakir, 7/117; Taghliq al-Ta'liq, 2/329]
Imam Bukhari (may Allah have mercy on him) said:
"وكانت أم الدرداء تجلس فى صلاتها جلسة الرجل و كانت فقيهة"
Translation: "And Umm al-Darda used to sit in her prayer like a man, and she was a jurist."
[Sahih Bukhari before Hadith 827]
Question:
From whom did the jurist Umm al-Darda (may Allah have mercy on her), the wife of Hazrat Abu al-Darda (may Allah be pleased with him), learn the method of prayer?Further Support:
This practice of Umm al-Darda (may Allah have mercy on her) is supported by the statement of Ibrahim al-Nakha'i (Tabi’i Saghir):"تقعد المرأۃ فی الصلوۃ کما یقعد الرجل"
Translation: "A woman should sit in prayer as a man sits."
[Musannaf Ibn Abi Shaybah, 1/270, Hadith 2788, and its chain is Sahih]
Imam Abu Hanifa’s teacher, Hamad bin Suleiman, said:
"عورت کی جیسی مرضی ہو (نماز میں) بیٹھے"
Translation: "A woman may sit in prayer in any manner she prefers."
[Musannaf Ibn Abi Shaybah, 1/271, Hadith 2790, and its chain is Sahih]
The statement of Ata bin Abi Rabah (Tabi’i) mentioned earlier in this discussion states:
"The posture of a woman is not like that of a man, and if she abandons it, there is no harm."
(See the response to narration No. 2, p. 3)
Conclusion:
It becomes clear that the distinction in the method of prayer for men and women, as propagated by the followers of Taqlid, is unanimously rejected by the Tabi’in.Summary of the Research:
The differences in prayer between men and women, such as men folding their hands below the navel and women on their chest, men raising their elbows off the ground in prostration and women placing their elbows on the ground, etc., are not established by the Quran, Hadith, or consensus (Ijma). The differences that are proven from the Quran and Hadith are respected by the Ahl-e-Hadith scholars and followers, such as the requirement for women to wear a head covering (dupatta) and for a woman to clap her hands to alert a forgetful imam instead of saying tasbih.Benefit:
Sheikh Muhammad bin Salih al-Uthaymeen (may Allah have mercy on him) states:فالقول الراجح: أن المرأة تصنع كما يصنع الرجل فى كل شئ ، فترفع يديها و تجافي و تمد الظهر فى حال الركوع و ترفع بطنها عن الفخذين و الفخذين عن الساقين فى حال السجود
Translation: "The preferred opinion is that a woman should perform all aspects of prayer in the same manner as a man. She should raise her hands (for takbir), keep her hands away from her sides, straighten her back in ruku', and in sujood, keep her stomach away from her thighs and her thighs away from her shins."
[Al-Sharh al-Mumti' 'ala Zad al-Mustaqni', Vol. 3, p. 219, Dar Ibn al-Jawzi edition]
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