By: Fadhilah al-Sheikh Hafiz Zubair Ali Zai (May Allah protect him)
Question: Can a woman lead other women or a mixed congregation of men and women in prayer? Please provide an answer in light of the Quran and Hadith. Jazakum Allah Khairan (Chaudhry Muhammad Akram Gujjar, Jalal Balgan, District Gujranwala).
Answer:
In this matter, scholars have differed on whether a woman can lead other women in prayer or not. One group holds that it is permissible.
❀ In one narration, it is mentioned:
وكان رسول الله صلى الله عليه وسلم يزورها فى بيتها وجعل لها مؤذنا يؤذن لها و أمرها أن تؤم أهل دارها
The Messenger of Allah (peace be upon him) used to visit her (Umm Waraqah, may Allah be pleased with her) at her home. He appointed a Mu'adhdhin for her to call the Adhan, and he (peace be upon him) ordered her to lead the people of her household in prayer.
[Sunan Abu Dawood, Kitab al-Salah, Bab Imamat al-Nisa, Hadith 596, and Al-Bayhaqi in Al-Khilafiyyat, Manuscript, p. 4b]
↰ This chain is Hasan (good). Ibn Khuzaymah [1676] and Ibn Jarud [Al-Muntaqa: 333] have authenticated it.
The primary narrator of this Hadith, Walid bin Abdullah bin Jami’, is truthful and his narrations are Hasan (good).
[Tahrir Taqrib al-Tahdhib: 7432]
He is a narrator in Sahih Muslim and other collections, and is considered trustworthy and truthful by the majority of hadith scholars, so any criticism against him is rejected.
Walid's teacher, Abdul Rahman bin Khallad, is deemed trustworthy and his Hadith is considered authentic by Ibn Hibban, Ibn Khuzaymah, and Ibn Jarud, thus any criticism labelling him "unknown" is rejected.
The verification of Laila bint Malik (Walid bin Jami’s mother) by Ibn Khuzaymah and Ibn Jarud through the authentication of her Hadith confirms her credibility, hence her Hadith does not fall below the level of Hasan (good).
باب إمامة المرأة النساء فى الفريضة
The Chapter on Women Leading Other Women in Obligatory Prayers
[Sahih Ibn Khuzaymah 3/89, Hadith 1676]
◈ Imam Abu Bakr bin Al-Mundhir An-Nisaburi (may Allah have mercy on him, d. 318 AH) said:
ذكر إمامة المرأة النساء فى الصلوات المكتوبة
Mention of Women Leading Other Women in Obligatory Prayers
[Al-Awsat fi al-Sunan wal-Ijma’ wal-Ikhtilaf, vol. 4, p. 226]
From the chapters titled by these two great Hadith scholars, it is clear that "the people of her household" refers to women and not men. There is no disagreement among Hadith scholars on this interpretation.
◈ Imam Abu al-Hasan al-Daraqutni (may Allah have mercy on him, d. 385 AH) narrated:
حدثنا أحمد بن العباس البغوي : ثنا عمر بن شبه : (ثنا) أبو أحمد الزبيري : نا الوليد بن جميع عن أمه عن أم ورقة أن رسول الله صلى الله عليه وسلم أذن لها أن يؤذن لها و يقام و تؤم نساءها
"Indeed, the Messenger of Allah (peace be upon him) permitted Umm Waraqah (may Allah be pleased with her) to have an Adhan and Iqamah and to lead her (household) women in prayer."
[Sunan al-Daraqutni vol. 1, p. 279, Hadith 1071. Its chain is Hasan (good). Also found in Ibn al-Jawzi’s Al-Tahqiq with Al-Tanqih 1/253, Hadith 424, with a second version 1/313, Hadith 387, and Ibn Hajar’s Ithaf al-Maharah 18/323]
↰ This chain is Hasan (good), and Ibn al-Jawzi's criticism of it is incorrect.
Abu Ahmad Muhammad bin Abdullah bin Al-Zubayr Al-Zubayri is a narrator in the six major Hadith collections (Sihaah Sittah) and is considered trustworthy by the majority, making his Hadith authentic.
Imam Yahya ibn Ma’in said: He is trustworthy; Abu Zur’ah said: He is truthful; Abu Hatim Al-Razi said: He is a Hadith memorizer, devout worshiper, and diligent with some mistakes.
[Al-Jarh wal-Ta’dil 7/297]
Umar bin Shabbah is also truthful and has written works.
[Taqrib al-Tahdhib: 4918]
In fact, he is trustworthy.
[Tahrir Taqrib al-Tahdhib 3/75]
Hafiz al-Dhahabi (may Allah have mercy on him) said: Trustworthy.
[Al-Kashif 2/272]
Ahmad bin Abbas al-Baghawi is also trustworthy.
[Tarikh Baghdad 4/329, Biography 2144]
From this detailed analysis, it is evident that this chain is Hasan (good) in itself. This authentic narration conclusively determines that "the people of her household" refers to Umm Waraqah’s female family members, neighborhood women, or tribe women, and not men.
This shows that Umm Waraqah’s Mu’adhdhin did not pray behind her.
It is astonishing that a person named Professor Khurshid Alam wrote:
"These are the words of Daraqutni himself, not the words of the Hadith. This is his own opinion. No other Hadith book besides Sunan al-Daraqutni contains this addition, so this addition cannot be presented as evidence."
[Ishraq 17/5 May 2005, pp. 38-39]
However, as you have read, these are indeed the words of the Hadith, not Daraqutni’s own words, but the words reported by the narrators. It is incorrect to label them as Imam Daraqutni's "opinion." Why do people who cannot distinguish between a narration and an opinion write articles to create discord and spread confusion among the Muslim community?
As for the claim that these words are not found in any Hadith book other than Sunan al-Daraqutni, let it be known that Imam Daraqutni is a trustworthy and reliable Imam.
◈ Hafiz Dhahabi (may Allah have mercy on him) said:
الإمام الحافظ المجود شيخ الإسلام علم الجهابذة
The Imam, the preserver, the proficient, the Sheikh of Islam, the scholar of the experts.
[Siyar A'lam al-Nubala 16/449]
↰ The criticism by the later Hanafi jurist Mahmood bin Ahmed al-Aini (d. 855 AH) against this great Imam is rejected.
Abdul Hayy Lakhnawi Hanafi writes about this Aini:
ولو لم يكن فيه رائحة التعصب المذهبي لكان أجود وأجود
If there was no scent of sectarian bias (i.e., Hanafi bias) in him, he would have been much better.
[Al-Fawaid al-Bahiyyah, p. 208]
When the Hadith itself clarifies its meaning, and the Hadith scholars also understand from it that a woman can lead other women in prayer, how can we use language and word manipulation to make women lead men in prayer?
◈ Ibn Qudamah writes:
وهذه زيادة يجب قبولها
And this addition (نساءها) must be accepted.
[Al-Mughni 2/16, Issue 1140]
↰ It should also be remembered that the actions of the Salaf (pious predecessors) support that a woman can lead other women in prayer. There is no evidence of a woman leading men in prayer in any narration.
◈ It is narrated from Raytah al-Hanafiyyah (said Al-Ajli: She is a trustworthy Kufan Tabi'iyyah) that:
أمتنا عائشة فقامت بينهن فى الصلوة المكتوبة
Umm Aisha (may Allah be pleased with her) led us in the obligatory prayer, and she stood in the middle of us.
[Sunan al-Daraqutni 1/404, Hadith 1429. Its chain is Hasan (good). Al-Nimawi said in Athar al-Sunan: 514, “Its chain is Sahih (authentic).” Refer to my book Anwar al-Sunan in the investigation of Athar al-Sunan, p. 103]
◈ Imam al-Sha'bi (a famous Tabi'i) said:
تؤم المرأ النساء فى صلوة رمضان تقوم معهن فى صفهن
If a woman leads women in the prayer of Ramadan, she stands with them in their row.
[Musannaf Ibn Abi Shaybah 2/89, Hadith 4955. Its chain is Sahih (authentic), reported by Hushaym from Husayn, which implies hearing. See Sharh 'Ilal al-Tirmidhi by Ibn Rajab 2/562 and Al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin by the author, 111/3]
◈ Ibn Jurayj said:
تؤم المرأة النساء فى رمضان و تقوم معهن فى الصف
If a woman leads women in prayer during Ramadan, she stands with them in their row.
[Musannaf Abdul Razzaq 3/140, Hadith 5085. Its chain is Sahih (authentic)]
It is evident from this that the consensus of the Salaf (pious predecessors) is that if a woman leads other women in prayer, she stands in the row with them, not ahead of them.
There is no reliable evidence from the golden era of the Salaf in which a woman led men in prayer, nor is there any authentic scholar who supports this.
Ibn Rushd (d. 515 AH) and some others among the later scholars have written without any chain of narration or proof that Abu Thawr (Ibrahim bin Khalid, d. 240 AH) and Muhammad bin Jarir al-Tabari (d. 310 AH) permitted a woman to lead men in prayer.
[See Bidayat al-Mujtahid 1/145, Al-Mughni fi Fiqh al-Imam Ahmad 2/15, Issue: 1140]
↰ Since these references are without any chain of narration, they are rejected.
Question: Can a woman lead other women or a mixed congregation of men and women in prayer? Please provide an answer in light of the Quran and Hadith. Jazakum Allah Khairan (Chaudhry Muhammad Akram Gujjar, Jalal Balgan, District Gujranwala).
Answer:
In this matter, scholars have differed on whether a woman can lead other women in prayer or not. One group holds that it is permissible.
❀ In one narration, it is mentioned:
وكان رسول الله صلى الله عليه وسلم يزورها فى بيتها وجعل لها مؤذنا يؤذن لها و أمرها أن تؤم أهل دارها
The Messenger of Allah (peace be upon him) used to visit her (Umm Waraqah, may Allah be pleased with her) at her home. He appointed a Mu'adhdhin for her to call the Adhan, and he (peace be upon him) ordered her to lead the people of her household in prayer.
[Sunan Abu Dawood, Kitab al-Salah, Bab Imamat al-Nisa, Hadith 596, and Al-Bayhaqi in Al-Khilafiyyat, Manuscript, p. 4b]
↰ This chain is Hasan (good). Ibn Khuzaymah [1676] and Ibn Jarud [Al-Muntaqa: 333] have authenticated it.
The primary narrator of this Hadith, Walid bin Abdullah bin Jami’, is truthful and his narrations are Hasan (good).
[Tahrir Taqrib al-Tahdhib: 7432]
He is a narrator in Sahih Muslim and other collections, and is considered trustworthy and truthful by the majority of hadith scholars, so any criticism against him is rejected.
Walid's teacher, Abdul Rahman bin Khallad, is deemed trustworthy and his Hadith is considered authentic by Ibn Hibban, Ibn Khuzaymah, and Ibn Jarud, thus any criticism labelling him "unknown" is rejected.
The verification of Laila bint Malik (Walid bin Jami’s mother) by Ibn Khuzaymah and Ibn Jarud through the authentication of her Hadith confirms her credibility, hence her Hadith does not fall below the level of Hasan (good).
Understanding This Hadith
To understand the meaning of this Hadith, consider the following two important points:- Explanation of Hadith: The explanation and interpretation of a Hadith should be understood by gathering all its chains and texts.
- Salaf’s Interpretation: The interpretation and meaning given by the pious predecessors (Hadith scholars and narrators) should always be taken into account, provided there is no disagreement among them on that interpretation.
باب إمامة المرأة النساء فى الفريضة
The Chapter on Women Leading Other Women in Obligatory Prayers
[Sahih Ibn Khuzaymah 3/89, Hadith 1676]
◈ Imam Abu Bakr bin Al-Mundhir An-Nisaburi (may Allah have mercy on him, d. 318 AH) said:
ذكر إمامة المرأة النساء فى الصلوات المكتوبة
Mention of Women Leading Other Women in Obligatory Prayers
[Al-Awsat fi al-Sunan wal-Ijma’ wal-Ikhtilaf, vol. 4, p. 226]
From the chapters titled by these two great Hadith scholars, it is clear that "the people of her household" refers to women and not men. There is no disagreement among Hadith scholars on this interpretation.
◈ Imam Abu al-Hasan al-Daraqutni (may Allah have mercy on him, d. 385 AH) narrated:
حدثنا أحمد بن العباس البغوي : ثنا عمر بن شبه : (ثنا) أبو أحمد الزبيري : نا الوليد بن جميع عن أمه عن أم ورقة أن رسول الله صلى الله عليه وسلم أذن لها أن يؤذن لها و يقام و تؤم نساءها
"Indeed, the Messenger of Allah (peace be upon him) permitted Umm Waraqah (may Allah be pleased with her) to have an Adhan and Iqamah and to lead her (household) women in prayer."
[Sunan al-Daraqutni vol. 1, p. 279, Hadith 1071. Its chain is Hasan (good). Also found in Ibn al-Jawzi’s Al-Tahqiq with Al-Tanqih 1/253, Hadith 424, with a second version 1/313, Hadith 387, and Ibn Hajar’s Ithaf al-Maharah 18/323]
↰ This chain is Hasan (good), and Ibn al-Jawzi's criticism of it is incorrect.
Abu Ahmad Muhammad bin Abdullah bin Al-Zubayr Al-Zubayri is a narrator in the six major Hadith collections (Sihaah Sittah) and is considered trustworthy by the majority, making his Hadith authentic.
Imam Yahya ibn Ma’in said: He is trustworthy; Abu Zur’ah said: He is truthful; Abu Hatim Al-Razi said: He is a Hadith memorizer, devout worshiper, and diligent with some mistakes.
[Al-Jarh wal-Ta’dil 7/297]
Umar bin Shabbah is also truthful and has written works.
[Taqrib al-Tahdhib: 4918]
In fact, he is trustworthy.
[Tahrir Taqrib al-Tahdhib 3/75]
Hafiz al-Dhahabi (may Allah have mercy on him) said: Trustworthy.
[Al-Kashif 2/272]
Ahmad bin Abbas al-Baghawi is also trustworthy.
[Tarikh Baghdad 4/329, Biography 2144]
From this detailed analysis, it is evident that this chain is Hasan (good) in itself. This authentic narration conclusively determines that "the people of her household" refers to Umm Waraqah’s female family members, neighborhood women, or tribe women, and not men.
This shows that Umm Waraqah’s Mu’adhdhin did not pray behind her.
It is astonishing that a person named Professor Khurshid Alam wrote:
"These are the words of Daraqutni himself, not the words of the Hadith. This is his own opinion. No other Hadith book besides Sunan al-Daraqutni contains this addition, so this addition cannot be presented as evidence."
[Ishraq 17/5 May 2005, pp. 38-39]
However, as you have read, these are indeed the words of the Hadith, not Daraqutni’s own words, but the words reported by the narrators. It is incorrect to label them as Imam Daraqutni's "opinion." Why do people who cannot distinguish between a narration and an opinion write articles to create discord and spread confusion among the Muslim community?
As for the claim that these words are not found in any Hadith book other than Sunan al-Daraqutni, let it be known that Imam Daraqutni is a trustworthy and reliable Imam.
◈ Hafiz Dhahabi (may Allah have mercy on him) said:
الإمام الحافظ المجود شيخ الإسلام علم الجهابذة
The Imam, the preserver, the proficient, the Sheikh of Islam, the scholar of the experts.
[Siyar A'lam al-Nubala 16/449]
↰ The criticism by the later Hanafi jurist Mahmood bin Ahmed al-Aini (d. 855 AH) against this great Imam is rejected.
Abdul Hayy Lakhnawi Hanafi writes about this Aini:
ولو لم يكن فيه رائحة التعصب المذهبي لكان أجود وأجود
If there was no scent of sectarian bias (i.e., Hanafi bias) in him, he would have been much better.
[Al-Fawaid al-Bahiyyah, p. 208]
Note:
Imam Daraqutni (may Allah have mercy on him) is free from the accusation of Tadlis (concealment of defects). Refer to my book Al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin [19/1].When the Hadith itself clarifies its meaning, and the Hadith scholars also understand from it that a woman can lead other women in prayer, how can we use language and word manipulation to make women lead men in prayer?
◈ Ibn Qudamah writes:
وهذه زيادة يجب قبولها
And this addition (نساءها) must be accepted.
[Al-Mughni 2/16, Issue 1140]
↰ It should also be remembered that the actions of the Salaf (pious predecessors) support that a woman can lead other women in prayer. There is no evidence of a woman leading men in prayer in any narration.
◈ It is narrated from Raytah al-Hanafiyyah (said Al-Ajli: She is a trustworthy Kufan Tabi'iyyah) that:
أمتنا عائشة فقامت بينهن فى الصلوة المكتوبة
Umm Aisha (may Allah be pleased with her) led us in the obligatory prayer, and she stood in the middle of us.
[Sunan al-Daraqutni 1/404, Hadith 1429. Its chain is Hasan (good). Al-Nimawi said in Athar al-Sunan: 514, “Its chain is Sahih (authentic).” Refer to my book Anwar al-Sunan in the investigation of Athar al-Sunan, p. 103]
◈ Imam al-Sha'bi (a famous Tabi'i) said:
تؤم المرأ النساء فى صلوة رمضان تقوم معهن فى صفهن
If a woman leads women in the prayer of Ramadan, she stands with them in their row.
[Musannaf Ibn Abi Shaybah 2/89, Hadith 4955. Its chain is Sahih (authentic), reported by Hushaym from Husayn, which implies hearing. See Sharh 'Ilal al-Tirmidhi by Ibn Rajab 2/562 and Al-Fath al-Mubin fi Tahqiq Tabaqat al-Mudallisin by the author, 111/3]
◈ Ibn Jurayj said:
تؤم المرأة النساء فى رمضان و تقوم معهن فى الصف
If a woman leads women in prayer during Ramadan, she stands with them in their row.
[Musannaf Abdul Razzaq 3/140, Hadith 5085. Its chain is Sahih (authentic)]
It is evident from this that the consensus of the Salaf (pious predecessors) is that if a woman leads other women in prayer, she stands in the row with them, not ahead of them.
There is no reliable evidence from the golden era of the Salaf in which a woman led men in prayer, nor is there any authentic scholar who supports this.
Ibn Rushd (d. 515 AH) and some others among the later scholars have written without any chain of narration or proof that Abu Thawr (Ibrahim bin Khalid, d. 240 AH) and Muhammad bin Jarir al-Tabari (d. 310 AH) permitted a woman to lead men in prayer.
[See Bidayat al-Mujtahid 1/145, Al-Mughni fi Fiqh al-Imam Ahmad 2/15, Issue: 1140]
↰ Since these references are without any chain of narration, they are rejected.