Scholarly Review of 12 Narrations About Differences in Salah Between Men and Women ❖
Source: Fatawa Ilmiyyah, Volume 1, Kitab al-Salah, Page 396
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
In the book “Hadith aur Ahl-e-Hadith” by the Deobandi school of thought, twelve narrations have been cited in an attempt to establish that the prayer (Salah) of men and women should be performed differently. This response presents a scholarly and sequential analysis of those twelve narrations to clarify the truth and protect the Ummah from intellectual deception.
Narration:
From Wa’il bin Hujr
(Al-Mu‘jam al-Kabir by al-Tabarani, Vol. 22, Pg. 18)
Reason for Weakness:
Regarding the female narrator “Umm Yahya bint ‘Abd al-Jabbar,” Hafiz Haythami رحمه الله states:
"ولم اعرفها" — “I did not recognize her.”
(Majma‘ al-Zawa’id, Vol. 2, Pg. 103 and Vol. 9, Pg. 374)
Master Ameen Okaraawi (Deobandi) writes:
“Umm Yahya is unknown (majhool).”
(Majmu‘ah Rasa’il, Vol. 1, Pg. 342, First Edition)
According to the principles of Hadith, the narration of a majhool (unknown) narrator is weak.
Narration:
From ‘Abd Rabbah bin Sulayman bin ‘Umayr…
(Juz’ Rafa‘ Yadayn by al-Bukhari, Pg. 7)
Response:
This narration mentions raising the hands up to the shoulders, which is proven from the Sunnah for both men and women.
It also includes the raising of hands before and after bowing (Hadith 25).
From Sahih Bukhari it is established that Umm al-Darda رضي الله عنها used to sit in Salah like men, and she was a jurist:
"كانت أم الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة"
This shows that those who differentiate between men’s and women’s Salah are not jurists.
(Sahih Bukhari, Kitab al-Salah, Chapter 6, Before Hadith 827; Al-Tarikh al-Saghir by al-Bukhari, Vol. 1, Pg. 223; Taliq al-Ta‘liq by Ibn Hajar, Vol. 2, Pg. 329)
Conclusion:
One who advocates a distinction in prayer style cannot be deemed a jurist.
Narration:
Statement of ‘Ata bin Abi Rabah
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 239)
Clarification:
This is not a Hadith but the saying of a Tabi‘i.
‘Ata رحمه الله said:
"وإن تركت ذلك فلا حرج" — “Even if she leaves it (i.e., does not differ), there is no harm.”
This means if a woman raises her hands like men, it is not problematic.
The compiler deliberately concealed this statement — a clear act of deception.
Narration:
From Yazid bin Abi Habib...
(Marasil Abi Dawud, Al-Sunan al-Kubra by al-Bayhaqi, Vol. 2, Pg. 223)
Reason for Weakness:
Imam Bayhaqi رحمه الله: “The Hadith is disconnected (munqati‘).”
Imam Tahawi رحمه الله:
"حديثا مقطعا لا يثبته أهل الخبر لأنهم لا يحتجون بالمنقطع"
All scholars of Hadith do not accept disconnected narrations as proof.
(Sharh Ma‘ani al-Athar, Vol. 1, Pg. 175/104)
Even according to Imam Abu Hanifa and Abu Yusuf رحمهم الله, this narration holds no weight.
Narration:
From Ibn ‘Umar رضي الله عنه, marfu‘…
(Kanz al-‘Ummal, Vol. 7, Pg. 549, Hadith: 20202)
Reason for Weakness:
This narration comes through Abu Muti‘ al-Hakam bin ‘Abdullah al-‘Ilyli, a Jahmi and abandoned narrator.
Abu Hatim al-Razi رحمه الله states:
"كان مرجئاً كذاباً"
— He was a Murji’ and a liar.
(Lisan al-Mizan, Vol. 2, Pg. 408)
Narration:
From Abu Ishaq, from al-Harith, from ‘Ali رضي الله عنه…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 279; Al-Sunan al-Kubra by al-Bayhaqi, Vol. 2, Pg. 222)
Reason for Weakness:
Al-Harith al-A‘war is weak and a Rafidi.
Some scholars have even called him a liar.
Abu Ishaq is a mudallis, and he narrates using ‘an‘ana (ambiguous narration).
Narration:
From Bukayr, from Ibn ‘Abbas رضي الله عنهما…
Reason for Weakness:
There is no proof that Bukayr heard from Ibn ‘Abbas.
The chain is disconnected (munqati‘).
Narration:
From Ibrahim…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 270; Al-Bayhaqi, Vol. 2, Pg. 222)
Reason for Weakness:
The narrator Mughira bin Miqsim is mudallis and narrates using ‘an‘ana.
From Athar al-Sunan, Hadith 353, Footnote 125, Pg. 97:
“قلت عنعنة المدلس كايحتج بها لمظنة التدليس”
I (Nimawi) say: A mudallis narrating with ‘an‘ana cannot be used as proof due to the suspicion of tadlis.
Narration:
From Mujahid…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 270)
Reason for Weakness:
The narrator Layth bin Abi Sulaym was weak and mudallis.
Hafiz Ibn Hajar رحمه الله: Layth became abandoned due to confusion.
Nimawi wrongly labeled this narration as “Isnaduhu Sahih” (its chain is authentic).
Narration:
From Ibn ‘Umar رضي الله عنه…
(Jami‘ al-Masanid, Vol. 1, Pg. 400)
Reason for Weakness:
Primary narrator Abu Muhammad al-Harithi (Abdullah bin Muhammad bin Ya‘qub) is a liar (kadhdhab).
Other narrators — Qabeesah, Zakariya, Abdullah, Zarr bin Nujayh — are unknown (majhool).
The narration is fabricated (mawdu‘).
Narration:
“التسبيح للرجال والتصفيق للنساء”
Tasbeeh is for men, and clapping is for women.
(Sahih Bukhari, Vol. 1, Pg. 160, Hadith 1203; Sahih Muslim, Vol. 1, Pg. 180, Hadith 422; Tirmidhi, Vol. 1, Pg. 85, Hadith 369)
Clarification:
This Hadith is completely authentic.
However, the difference in tasbeeh and clapping does not establish any difference in the method of Salah.
Narration:
“لا تُقبل صَلاة الحائض إلا بخمار”
A mature woman’s prayer is not accepted without a khimar (head covering).
(Tirmidhi, Vol. 1, Pg. 86, Hadith 377; Abu Dawood, Vol. 1, Pg. 94, Hadith 641)
Clarification:
This Hadith is authentic and proves the command of veiling for women.
But from this command of covering, no difference in the method of Salah can be derived.
The Messenger of Allah ﷺ came as a teacher and role model for all mankind — men and women alike.
There is no authentic Hadith that establishes any difference in the method of Salah between men and women.
The issues of head covering and clapping are separate and subsidiary matters.
Using these to justify differences in the entire method of prayer is pure dishonesty.
Books like “Hadith aur Ahl-e-Hadith” are failed attempts to mislead the public away from the Book and the Sunnah.
For further research on this topic, refer to my book “Ilmi Maqalat” (Volume 1), which will, In shaa Allah, prove intellectually satisfying.
ھذا ما عندی واللہ أعلم بالصواب
Source: Fatawa Ilmiyyah, Volume 1, Kitab al-Salah, Page 396
▣ Introduction
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
In the book “Hadith aur Ahl-e-Hadith” by the Deobandi school of thought, twelve narrations have been cited in an attempt to establish that the prayer (Salah) of men and women should be performed differently. This response presents a scholarly and sequential analysis of those twelve narrations to clarify the truth and protect the Ummah from intellectual deception.
✿ Narration ①:
Narration:
From Wa’il bin Hujr
(Al-Mu‘jam al-Kabir by al-Tabarani, Vol. 22, Pg. 18)
Reason for Weakness:
Regarding the female narrator “Umm Yahya bint ‘Abd al-Jabbar,” Hafiz Haythami رحمه الله states:
"ولم اعرفها" — “I did not recognize her.”
(Majma‘ al-Zawa’id, Vol. 2, Pg. 103 and Vol. 9, Pg. 374)
Master Ameen Okaraawi (Deobandi) writes:
“Umm Yahya is unknown (majhool).”
(Majmu‘ah Rasa’il, Vol. 1, Pg. 342, First Edition)
According to the principles of Hadith, the narration of a majhool (unknown) narrator is weak.
✿ Narration ②:
Narration:
From ‘Abd Rabbah bin Sulayman bin ‘Umayr…
(Juz’ Rafa‘ Yadayn by al-Bukhari, Pg. 7)
Response:
This narration mentions raising the hands up to the shoulders, which is proven from the Sunnah for both men and women.
It also includes the raising of hands before and after bowing (Hadith 25).
From Sahih Bukhari it is established that Umm al-Darda رضي الله عنها used to sit in Salah like men, and she was a jurist:
"كانت أم الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة"
This shows that those who differentiate between men’s and women’s Salah are not jurists.
(Sahih Bukhari, Kitab al-Salah, Chapter 6, Before Hadith 827; Al-Tarikh al-Saghir by al-Bukhari, Vol. 1, Pg. 223; Taliq al-Ta‘liq by Ibn Hajar, Vol. 2, Pg. 329)
Conclusion:
One who advocates a distinction in prayer style cannot be deemed a jurist.
✿ Narration ③:
Narration:
Statement of ‘Ata bin Abi Rabah
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 239)
Clarification:
This is not a Hadith but the saying of a Tabi‘i.
‘Ata رحمه الله said:
"وإن تركت ذلك فلا حرج" — “Even if she leaves it (i.e., does not differ), there is no harm.”
This means if a woman raises her hands like men, it is not problematic.
The compiler deliberately concealed this statement — a clear act of deception.
✿ Narration ④:
Narration:
From Yazid bin Abi Habib...
(Marasil Abi Dawud, Al-Sunan al-Kubra by al-Bayhaqi, Vol. 2, Pg. 223)
Reason for Weakness:
Imam Bayhaqi رحمه الله: “The Hadith is disconnected (munqati‘).”
Imam Tahawi رحمه الله:
"حديثا مقطعا لا يثبته أهل الخبر لأنهم لا يحتجون بالمنقطع"
All scholars of Hadith do not accept disconnected narrations as proof.
(Sharh Ma‘ani al-Athar, Vol. 1, Pg. 175/104)
Even according to Imam Abu Hanifa and Abu Yusuf رحمهم الله, this narration holds no weight.
✿ Narration ⑤:
Narration:
From Ibn ‘Umar رضي الله عنه, marfu‘…
(Kanz al-‘Ummal, Vol. 7, Pg. 549, Hadith: 20202)
Reason for Weakness:
This narration comes through Abu Muti‘ al-Hakam bin ‘Abdullah al-‘Ilyli, a Jahmi and abandoned narrator.
Abu Hatim al-Razi رحمه الله states:
"كان مرجئاً كذاباً"
— He was a Murji’ and a liar.
(Lisan al-Mizan, Vol. 2, Pg. 408)
✿ Narration ⑥:
Narration:
From Abu Ishaq, from al-Harith, from ‘Ali رضي الله عنه…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 279; Al-Sunan al-Kubra by al-Bayhaqi, Vol. 2, Pg. 222)
Reason for Weakness:
Al-Harith al-A‘war is weak and a Rafidi.
Some scholars have even called him a liar.
Abu Ishaq is a mudallis, and he narrates using ‘an‘ana (ambiguous narration).
✿ Narration ⑦:
Narration:
From Bukayr, from Ibn ‘Abbas رضي الله عنهما…
Reason for Weakness:
There is no proof that Bukayr heard from Ibn ‘Abbas.
The chain is disconnected (munqati‘).
✿ Narration ⑧:
Narration:
From Ibrahim…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 270; Al-Bayhaqi, Vol. 2, Pg. 222)
Reason for Weakness:
The narrator Mughira bin Miqsim is mudallis and narrates using ‘an‘ana.
From Athar al-Sunan, Hadith 353, Footnote 125, Pg. 97:
“قلت عنعنة المدلس كايحتج بها لمظنة التدليس”
I (Nimawi) say: A mudallis narrating with ‘an‘ana cannot be used as proof due to the suspicion of tadlis.
✿ Narration ⑨:
Narration:
From Mujahid…
(Musannaf Ibn Abi Shaybah, Vol. 1, Pg. 270)
Reason for Weakness:
The narrator Layth bin Abi Sulaym was weak and mudallis.
Hafiz Ibn Hajar رحمه الله: Layth became abandoned due to confusion.
Nimawi wrongly labeled this narration as “Isnaduhu Sahih” (its chain is authentic).
✿ Narration ⑩:
Narration:
From Ibn ‘Umar رضي الله عنه…
(Jami‘ al-Masanid, Vol. 1, Pg. 400)
Reason for Weakness:
Primary narrator Abu Muhammad al-Harithi (Abdullah bin Muhammad bin Ya‘qub) is a liar (kadhdhab).
Other narrators — Qabeesah, Zakariya, Abdullah, Zarr bin Nujayh — are unknown (majhool).
The narration is fabricated (mawdu‘).
✿ Narration ⑪:
Narration:
“التسبيح للرجال والتصفيق للنساء”
Tasbeeh is for men, and clapping is for women.
(Sahih Bukhari, Vol. 1, Pg. 160, Hadith 1203; Sahih Muslim, Vol. 1, Pg. 180, Hadith 422; Tirmidhi, Vol. 1, Pg. 85, Hadith 369)
Clarification:
This Hadith is completely authentic.
However, the difference in tasbeeh and clapping does not establish any difference in the method of Salah.
✿ Narration ⑫:
Narration:
“لا تُقبل صَلاة الحائض إلا بخمار”
A mature woman’s prayer is not accepted without a khimar (head covering).
(Tirmidhi, Vol. 1, Pg. 86, Hadith 377; Abu Dawood, Vol. 1, Pg. 94, Hadith 641)
Clarification:
This Hadith is authentic and proves the command of veiling for women.
But from this command of covering, no difference in the method of Salah can be derived.
✦ Comprehensive Conclusion
The Messenger of Allah ﷺ came as a teacher and role model for all mankind — men and women alike.
There is no authentic Hadith that establishes any difference in the method of Salah between men and women.
The issues of head covering and clapping are separate and subsidiary matters.
Using these to justify differences in the entire method of prayer is pure dishonesty.
❖ Final Word
Books like “Hadith aur Ahl-e-Hadith” are failed attempts to mislead the public away from the Book and the Sunnah.
For further research on this topic, refer to my book “Ilmi Maqalat” (Volume 1), which will, In shaa Allah, prove intellectually satisfying.
ھذا ما عندی واللہ أعلم بالصواب
