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An Examination of Female led Prayer |
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 Topic: An Examination of Female led PrayerPosted: 10 April 2005 at 9:47pm |
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Bi ismillahir rahmanir raheem Assalamu alaikum An Examination of the Issue of Female Prayer Leadership By Imam Zaid Shakir
Imam al-Jurjani
mentions that fitnah is �that which clarifies the state of a person, be that good or
evil.�2 It is also defined as �Strife breaking out among
various peoples.�3 In both of these
meanings the controversy surrounding the �historic� female-led Jumu�ah prayer
is a Fitnah for many Muslims in this country. This is undeniable when we
see the deep divisions, bitter contestation, and outright enmity it is creating
in the ranks of the believers. This is so when we see some people�s very faith
shaken. This is so when we see spiteful accusations hurled by some Muslims at
others. This is so when we see non-Muslims of nefarious intent seeking to
exploit the situation to create confusion among the general public and the
Muslims as to what Islam is, and who its authoritative voices are. As I consider this
a fitnah, the first thing I wish to say about this matter is that we My
comments will
be structured around specific evidences mentioned by Nevin Reda, in an
article
entitled, �What Would the Prophet Do? The Islamic Basis for Female-Led
Prayer.�4 Of the evidences ushered by Reda, only one is substantive to
the issue
at hand. Another is ancillary. The rest are considerations that would
affect how rulings relating to gender issues might be implemented.
However, they have no real weight in establishing a particular ruling
in the
divine law. Part 1 The Hadith
of Umm Waraqa As for her lone
substantive evidence, it is the following: The Prophet (peace be upon him)
commanded Umm Waraqah, a woman who had collected the Qur�an, to lead the people
of her area in prayer. She had her own mu�adhdhin [person who performs
the call to prayers].5 This narration, found in the
compilations of Abu Dawud,6 ad-Daraqutni,7 al- Bayhaqi,8 al-Hakim,9 the Tabaqat of Ibn Sa�d,10 and other sources, is
questioned by some scholars of hadith (prophetic tradition) because of
two narrators in its chain of transmission.11 The first is
al-Walid b. �Abdullah b. Jumay�12. Imam adh-Dhahabi mentions
in al-Mizan that although ibn Ma�in, Imam Ahmad, and Abu Hatim
considered him an acceptable narrator, others refused to accept his narrations,
among them Ibn Hibban. Imam al-Hakim also questioned his probity.13 Ibn Hajar al-�Asqalani mentions that al�Aqili said there was
inconsistency in his narrations.14 Although a case
can be made for accepting the narrations of al-Walid, based on those who do
affirm his probity, the state of another narrator in the chain of this hadith,
�Abd ar-Rahman b. Khallad, is Majhul al-Hal (unknown).15 Al-Walid also relates this tradition from his grandmother. Imam
ad-Daraqutni mentions that her state is also unknown.16 In the opinion of
the overwhelming majority of scholars, the existence of a narrator whose state
is unknown would make the transmission conveyed by that chain,weak.17 This combination
of two potentially weak narrators makes it questionable to use the tradition of
Umm Waraqa as the basis for establishing any rulings in the Divine law. While
the questionable nature of this hadith does not undermine the widespread acceptance it has received from the earlier scholars, it does make it
difficult to use as the primary evidence for a major precept of the religion,
which is the case in this discussion. Were we to assume that the tradition is
sound, it would still be difficult to use it as the basis for establishing the
permissibility of a woman leading a public, mixed-gender congregational prayer,
for reasons we shall now mention, if God so wills. First of all, the
Prophet, peace and blessings of God upon him, advised Umm Waraqa to stay in her
house �Qarri fi Baytiki. This command is of import, as it creates two
possible scenarios for the prayer she led. Either she remained in her house to
lead the congregation, or she left her house to lead it in a mosque at an
outside location. If she left her house to lead the prayer, she would have been
acting contrary to the order of the Prophet, peace and blessings of God upon
him. There is no transmitted evidence that the prayer took place outside of her
home. Hence, we can conclude that her mosque was in her house. Her establishing
the prayer in a mosque located in her home would be consistent [Dur plural
of Dar], and that they be cleaned and perfumed.�22 Based on these and
other relevant narrations, we can safely conclude that Umm This would support
the interpretation of Dar as �house� as opposed to �area.� This
interpretation is also consistent with the literal meaning of the term Dar.
Al-Fayruzabadi, Ibn Mandhur, and Raghib al-Isfahani all define Dar as
a
walled structure encompassing a building and a courtyard.23 An
interpretative principle relates that �the origin in expressions is
their literal meaning, there is no resorting to derived meanings
without a
decisive proof.�24 Hence, the term Ahla
Dariha would be best translated �the people of her house.� Based on what has
been narrated that would apparently include a male and female servant, along
with the old man who was appointed by the Prophet, peace and blessings of God
upon him, to serve as her mu�adhdhin (caller to prayer).25 Reda rejects this interpretation, arguing that three people would not
need a mu�adhdhin.26 This is not the case. Those
scholars who consider the Adhan (prayer call) a right associated with
the obligatory prayer, or a right associated with the congregation, hold it to
be Sunna (highly desirable in deference to the prophetic practice) to
issue the call for any congregation assembled to undertake the five obligatory
prayers.27 The size of the
congregation in this regard is irrelevant. According to a hadith mentioned
by al-Bukhari and others, even a person who is praying alone in an isolated
area should make the call to prayer.28 Hence,Reda�s conclusion is
not sound. On the basis of
this interpretation, it is related that Imams al-Muzani, at-Tabari, Were one to reject
this first line of reasoning, a second possibility is that the people being led
in prayer came from the area surrounding Umm Waraqa�s home. This is the
interpretation preferred by Reda. It has a basis in narrations from the
Prophet, peace and blessings of God upon him. In the hadith of �Itban b.
Malik, it is related that Ahli�d-Dar used to gather there �fathaba
fi�l-bayt Rijalun min ahli�d-Dar. Ibn Hajar mentions in his commentary on
this hadith that Ahli�d-Dar refers to the people of the
neighborhood �al-Mahallah.31 Based on this
understanding, it is not unreasonable to interpret Ahla Dariha, in the hadith
of Umm Waraqa, as the people of her �area,� as Reda does. However, we are
not left to guess as to who those people are. Imam ad-Daraqutni�s narration of
this hadith mentions that Umm Waraqa was ordered to lead her women in
prayer �wa ta�umma Nisa�aha.32 Hence, if the people praying
with Umm Waraqa were from the surrounding area, they were all women, as Imam
ad-Daraqutni�s version of the hadith makes clear. Based on this
second line of reasoning, we have to accept that they were women, in accords
with an interpretive principle, �There is no room for speculation when
transmitted evidence exists.�33 Here the text specifically
states, �her women.� Ad- Daraqutni�s version would clarify a potentially vague
expression in the other versions. A third
possibility, also based on joining between the majority narration and ad
Daraqutni�s version of the hadith, would lead us to understand that the
people of Umm Waraqa�s house were all women. Hence, Ahla Dariha (the
people of her house) being led in prayer were women. There is no transmitted
evidence to the contrary, as the opinion that Ahla Dariha were the two
servants and the mu�adhdhin, mentioned above, is an assumption. In
al-Mughni, Ibn Qudama al-Maqdisi mentions the incumbency of accepting this
third interpretation.34 God knows best. This latter
understanding that Umm Waraqa only led women in prayer is strengthened by two
ancillary evidences: 1) The numerous
narrations mentioning that �Aisha, Umm Salama, and other female Companions led
all women congregations;35 2) and the fact that
when the Prophet, peace and blessings of God upon him, established a mosque in the house of �Itban b. Malik, the
congregation was all male �Rijalun (men) min ahli�d-Dar. It would
therefore make perfect sense for the Prophet to establish an all female
congregation elsewhere. Summary and
Rulings Based on the hadith
of Umm Waraqa, its possible interpretations, and the other ahadith that mention women
leading the prayer during the prophetic epoch, the Sunni jurists have deduced
the following rulings: 1. The Shafi�i and
Hanbali schools allow for a woman to lead other women in prayer without any
restrictions. She can lead such prayers in the mosque or other places. The
Hanafis permit a woman to lead other women in prayer. However, they hold it to
be disliked.36 All three of these schools stipulate that the
woman leading the prayer should stand in the middle of the front row, without
being in front of the women praying along with her. This is based on the
description of the prayer led by �Aisha and Umm Salama. The Malikis hold that a
woman cannot lead other women in the prayer.37 2. Of the three
Sunni schools that hold it permissible for a woman to lead other 3. Imam an-Nawawi
mentions the following ruling in the Majmu�, �If a woman 4. Some modern
scholars hold it permissible for a woman to lead men in prayer Edited by rami |
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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Posted: 10 April 2005 at 9:59pm |
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Bi ismillahir rahmanir raheem
As for the
ancillary evidence42 ushered by Reda, it is her
saying: The above
Prophetic tradition (hadith) is the reason why several medieval Muslim scholars
supported female leadership. These include Tabari (d. 310/923), author of the
famous Tafsir: Jami� al-bayan �an ta�wil ay al-Qur�an and Tarikh al-Rasul wal
Muluk, Muzani, Abu Thawr and Abu Sulayman Dawud ibn Khalaf al- Isfahani (d. 270/884,
founder of the Zahirite school.43 We mention this
evidence as ancillary because it cannot be the basis for establishing a ruling.
None of the extant Sunni schools consider the opinions of extinct schools as
independently valid. This fact is not due to prejudice against the Imams of the
extinct schools and unjustly favoring those whose schools have survived. It is
due to a simple methodological issue.
Namely, neither the full corpus of rulings from the extinct schools, nor the
details of their legal methodology have reached us in their entirety. Therefore, we do
not know if a particular ruling attributed to an extinct school has been
abrogated. In the case of the unrestricted
female-led prayer, attributed to Imams at-Tabari, Dawud adh- Dhahiri, or Abu
Thawr, we do not know if that ruling has been abrogated by a contrary ruling.
As for al-Muzani, he was a qualified jurisconsult within the Shafi�i rite and
it cannot be established with certainty that he founded an independent school.44 It is known that
he narrates, in his Mukhtasir,
the accepted opinion of the Shafi�i
school that a woman can only lead other women in the prayer.45
Concerning the opinion of Imam Dawud adh- Dhahiri, Ibn Hazm attempted
to
revive his school, based on a coherent, if debatable methodology.46
This methodology led Ibn Hazm to some very liberal positions, such as
an
endorsement of music, and the permissibility of female prophets.
However, on
the issue of unrestricted female prayer leadership, Ibn Hazm opined
that it was
forbidden by consensus. The
point here is
that, based on a literalist methodology we can assume to be close to
that of
Imam Dawud adh-Dhahiri�s, a contrary opinion has been reached.47 As for
the reports of unrestricted female prayer-leadership that are
attributed to the Imams we have mentioned, they have not reached us
with
unbroken chains, certainly not with irrefutable chains of transmission�Tawatur,
as is the case of the extant schools. In other words, there is no way for us to
say with any degree of certainty that those opinions are indeed the opinions of
Imams at-Tabari, Abu Thawr, and Dawud adh- Dhahiri. That
being the
case, there is no basis to establish the preponderance of the position
of the
extinct schools over that of the extant schools.48 Since the extant
schools have a clear position on unrestricted female prayer-leadership,
and it
is established at the highest level of proof, in the Sunni rite,49 one
is obliged to take that position. This obligation arises from a
legislative principle, �Certainty cannot be removed by doubt.�50
Part 3 The
Legislative Import of Hadith The principal
basis for Reda�s argument for unrestricted prayer leadership is the hadith of Umm Waraqa.
However, when the evidence advanced by hadith refutes her contentions,
she discards the prophetic tradition. For example, she implies that the word Saff
(rows) mentioned in the hadith narrated by Abu Hurayra has
no
connection to the prayers, rather it refers to �battle rows.�51 She
arrives at this conclusion based on her position that this latter
meaning of Saff is the only one that comes in the Qur�an. An objective
survey of the relevant hadith reveals there is absolutely no way to
support the conclusion that Saff has nothing to do with prayer. Examples
of the use of the word Saff (row) in connection to the prayer are too
numerous to mention. For example, the
Prophet, peace and blessings of God upon him, is related to have said just
before the congregational prayer, Sawwu Sufufakum fa inna Taswiya as-Saff
min Tamam as-Salat �Straighten yours lines (Sufuf, plural of Saff), for
straightening the line (Saff) is from the completion of the prayer.� Imam
Muslim alone, in his rigorously authenticated collection of hadith,
relates six versions of this narration from four different Companions.52 This hadith is also related by al-Bukhari,53 Abu Dawud,54 at-Tirmidhi,55 an-Nasa�i,56 and Ibn Majah.57 She also mentions
that there was no gender segregation in the Prophet�s lifetime, rather it was
introduced later�58 This claim is also
refuted by hadith. In addition to the hadith narrated by Abu
Hurayrah,59 which Reda dismisses, there is overwhelming
evidence to support gender segregation during worship services. As for gender
segregation in the prayer, again, proof for that during the prophetic epoch is
irrefutable. I will relate a few instructive examples. Imam al-Bukhari relates
in his rigorously authenticated collection of hadith, from Anas b.
Malik, �I prayed along with an orphan boy behind the Prophet, peace and
blessings of God upon him, in my house. My mother, Umm Sulaym, [prayed] behind
us.�60 There are numerous
sound narrations of this hadith. Another tradition relates that there
was an extremely beautiful woman who used to pray in the congregation behind
the Prophet, peace and blessings of God upon him. Some of the men would hasten
to the front row of men in order not to be distracted by her. Others would
procrastinate in order to be in the last row of men to look behind themselves
at her when they bowed during the prayer.61 This arrangement
of the men in front of the women in the congregational prayer led by the
Prophet, peace and blessings of God upon him, is affirmed by the Qur�an, as
this incident was the occasion for the revelation of the verse, We
know those of you who hasten forward [to the front prayer rows], and we know
those who lag behind.62 Imams al-Bukhari63 and Muslim64 produce a tradition relating
that the Prophet peace and blessings of God upon him, used to address the women
separately on the day of �Eid. One of Imam al-Bukhari�s versions is
particularly instructive as it mentions, ��then he [the Prophet] advanced,
splitting them [the rows of men] until he came to the women.�65 He would then address them and exhort them to charity. The point here is
that if the men and women were not segregated, as is the custom in our
congregational prayers until today, why would the Prophet, peace and blessings
of God upon him have to wade through the men to reach the women? He would have
had to first gather the women. Hence, any claim that there was no gender
segregation during the prophetic epoch is baseless. We could bring many more
examples to prove this point, but what we have mentioned should suffice.
Similarly, Reda avoids the implications of hadith when she states,
�Moreover, of the numerous occurrences in the Qur�an of fitnah or its
derivatives, none apply to women.�66 Based on this, and the
authority of G.H.A. Juynboll, she concludes ��a hadith in which the
Prophet supposedly referred to women as constituting man�s greatest fitnah in
life.�67 is �unreliable.� As for the hadith in question,
it reads, �I have not left a fitnah (tribulation) more harmful to men
than women.� Al-Bukhari,68 Muslim,69 and at-Tirmidhi,70 have all related this hadith.
Although we could discuss its meaning, the report itself is rigorously
authenticated. As for the
authority of Juynboll, Harald Motzki has demonstrated the unreliable nature of
his hadith scholarship. In discussing Juynboll�s effort to discredit all
of the narrations from Nafi� on the authority of Ibn �Umar, Motzki shows that
his premises, conclusions, and methodology are all flawed. He notes: The point
of departure for our investigation has been the hypothesis that the main
conclusions of Juynboll�s study on Nafi� are not tenable. One of his
hypotheses claimed that all of the Prophetical ahadith with the isnad
Nafi� �ibn �Umar found in the �canonical� collections �which are
highly
esteemed amongst Muslims �do not go back to Nafi� but rather to Malik
b. Anas.71 We were able to show, using the same examples as Juynboll,
namely the hadith
on the alms of the breaking of the fast, that his hypothesis is wrong.
There is no doubt that this hadith goes back to Ibn �Umar and was not
invented by Malik.72Motzki further
states: Juynboll�s conclusions in his article on Nafi� are generalizations.
They are not limited to the analyzed example, the zakat al-fitr hadith,
but are judgments on all the Nafi� �Ibn �Umar �ahadith. Since we were
able to prove Juynboll�s conclusions wrong in at least one case, his general
statements can be refuted.73 Reda presents the
thinking of the orthodoxy on the issue of �Ijma� as a state of confusion. This
disguises the fact that after the initial centuries of debate, most of the
Sunni scholars were able to settle on a consistent definition of �Ijma�.
Wahba az-Zuhayli captures this meaning with the following definition, �The
agreement of the qualified scholars from the Community of Muhammad, peace and
blessings of God upon him, on a legislative ruling, after his death, during any
subsequent era.�74 As this definition hinges on
the agreement of qualified scholars in a particular era, the consensus claimed
by Ibn Hazm concerning unrestricted female prayer-leadership, would not be
impossible. The Kharijites,
due to their literalism, are not known to have produced high-level scholars.
Hence, in the era �Ijma� may have occurred on the issue of unrestricted
female prayer leadership, there could well have been no qualified scholars
among the Kharijites to dissent. As for groups such as the Ja�fari Shiites, who
generally do not recognize the legislative import of �Ijma�, their
ruling on the issue being discussed, agrees with the position of the Sunnis. Hence, there would
likely be no dissension from their camp. As for the opinions of al-Muzani, Abu
Thawr, Dawud adh-Dhahiri, and at-Tabari, we have mentioned some considerations
earlier in this article, which would lead us to reject any statement attributed
to them on this issue as being definitive. Surely, God knows best. Conclusion The other
evidences mentioned by Reda, numbered from 3-7, dealing with the Qur�anic
story of
the Queen of Sheba, gender justice, gender discrimination, justice in
general,
and the need for men to listen to women, will not be dealt with in this
article
because they have no bearing on the derivation of legal rulings.75
However, they are of importance in determining how existing rulings are
to be understood and implemented. In this regard, Reda�s passionate
plea for
greater compassion, justice, and understanding is appreciated. From what we have
presented above, it should be clear that a woman leading a mixed gender, public
congregational prayer is not something sanctioned by Islamic law, in the Sunni
tradition. Her leading the Friday congregational prayer is even more unfounded,
as she would be required to do things that are forbidden or disliked in other
prayers. Saying this, we should not lose sight of the fact that there are many
issues in our community involving the neglect, oppression, and in some instances,
the degradation of our women. Until we address
those issues, as a community, in an enlightened manner, we are open to
criticism, and will likely encourage various forms of protest. In addition to
gender issues, we are faced by many other nagging concerns. These problems defy
simplistic solutions. Only through the attainment of the prophetic virtues that
Islam seeks to cultivate in it adherents will we have a chance to even begin
dealing with them. One of the greatest of these virtues is humility. Perhaps,
if the men of our community had more humility, we would behave in ways that do
not alienate, frustrate, or outright oppress our women. Greater humility will
help immensely in improving our condition. Our Prophet, peace
and blessings of God upon him, has said in that regard,�No one humbles
himself/herself for the sake of God except God elevates him/her.�76 In addition to this elevation, one interpretation of this hadith is
that the esteem of the humble person will be magnified in the hearts of others.
Certainly, a healthier appreciation of each other would go a long way towards
relieving the growing tension between the sexes in some quarters of our
community. We must also
understand that Islam has never advocated a liberationist philosophy. Our
fulfillment in this life will never come as the result of breaking real or
perceived chains of oppression. That does not mean that we should not struggle
against oppressive practices and institutions. However, when we understand that
success in such worldly struggles has nothing to do with our fulfillment as
human beings, we will be able to keep those struggles in perspective, and not
be moved to frustration or despair when their outcomes are counter to our
plans. Our fulfillment
does not lie in our liberation, rather it lies in the conquest of our soul and
its base desires That conquest only occurs through our enslavement to God. Our
enslavement to God in turn means that we have to suppress many of our souls�
desires and inclinations. Therein lies one of the greatest secrets to
unleashing our real human potential. This is so because it is our spiritual
potential that separates us from the rest of this creation, and it is to the
extent that we are able to conquer our physical nature that we realize that
spiritual potential. We must all realize that we will never achieve any
meaningful change in our situation relying on our own meager resources. The
great sage Ibn
�Ata Allah as- Sakandari has said, �Nothing you seek through your Lord
will
ever be difficult; and nothing you seek through yourself will ever be
easy.�77 Now is the time to give ourselves to our Lord, totally. The
trials and
tribulations we are currently witnessing will only intensify as we move
closer
to the end of time. If we are not living for our Lord, relying on His
guidance
and help, and trusting in His wisdom, we will find it very difficult to
negotiate our way through this world. When we live for
our Lord it becomes easy to live with each other. If in our personal relations
we can come to embody the spirit of mutual love, mercy and affection,
encouraged by our Prophet, peace and blessings of God be upon him, we will be
able to live together in harmony, and make a beautiful and lasting contribution
towards the uplift of men and women alike. The times we live in cry out for
such a contribution. The question is, �Who will respond?� Your Brother in
Islam, Edited by rami |
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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rami
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Male Joined: 01 March 2000 Status: Offline Points: 2549 |
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Posted: 10 April 2005 at 10:04pm |
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Bi ismillahir rahmanir raheem
Notes: 1 Throughout this article I use the word �God� instead
of �Allah.� Use of the word God makes our writing far more accessible to non-Muslims, without betraying in any sense the
essential meanings conveyed by the Divine Name. For example, in the American Heritage dictionary God is
defined as, �A being conceived as the perfect, omnipotent, omniscient originator and ruler of the
universe, the principal object of faith and worship in the monotheistic religions.� See William Morris, ed., The
American Heritage Dictionary of The English Language, (Boston: Houghton Mifflin Company 1976) p. 564. 2 Quoted in Salih b. �Abdullah b. Humayd, Nadra an-Na�im,
(Judda, Kingdom of Saudi Arabia, 1999/1419) 5180. 3 Ibid., 5178. 4 See Nevin Reda, What Would the Prophet Do? The Islamic Basis for Female-Led Prayer, March 10, 2005, at
http://www.muslimwakeup.com/main/archives/2005/03/002706 print.php. 5 Ibid., p. 1. 6 Imam Muhammad al-�Adhimabadi, �Awn al-Ma�bud Sharh Sunan Abi Dawud, (Beirut: Dar al-Kitab al-�Arabi, nd) 2:300-301, #577-578. 7 Imam �Ali b. �Umar ad-Daraqutni, Sunan ad-Daraqutni,
(Beirut: Dar al-Kutub al-�Ilmiyya) 1:284, #1071. 8 Abu Bakr Ahmad b. al-Husayn al-Bayhaqi, as-Sunan al-Kubra,
Muhammad �Abd al-Qadir �Ata, ed., (Beirut: Dar al-Kutub al-�Ilmiyya, 1994/1414) 3:186-187. 9 Imam Muhammad b. �Abdullah al-Hakim, al-Mustadrak �ala as-Sahihayn, (Beirut: Dar al-Kutub al-�Ilmiyya, 1990/1411) 1:320, #730. 10 Muhammad b. Sa�d az-Zuhri, at-Tabaqat al-Kubra, (Beirut: Dar Ihya
at-Tarath al-�Arabi) 8:460, #4610. 11 See Ahmad Khan, trans., Sunan Abu Dawud, (Lahore: Sh. Muhammad
Ashraf, 1984) 1: 155-156. 12 His name is properly pronounced in the diminutive form
Jumay� as opposed to Jami�. See Ibn Hajar al-�Asqalani, Tahdhib
at-Tahdhib, (Beirut: Dar al-Ma�rifa, 1996/1417) 6:87. 13 See Shams ad-Din Muhammad b. Ahmad adh-Dhahabi, Mizan al-�Itidal,
(Beirut: Dar al-Kutub al-�Ilmiyya, 1995/1416) 7:129. 14 Ibn Hajar, at-Tahdhib, 6:88. 15 See Ibn Hajar al-�Asqalani, Taqrib at-Tahdhib,
(Beirut: Mu�assah ar-Risala, 1999/1420) p. 281; Ibn Hajar, at-Tahdhib, 3:339. 16 Imam �Ali b. �Umar ad-Daraqutni, Sunan ad-Daraqutni,
(Beirut: Dar al-Kutub al-�Ilmiyya, 1996/1417) 1: 284, #1071. Imam ad-Daraqutni mentions al-Walid as narrating the
tradition from �his mother.� 17 See Imam Jalaladdin as-Suyuti, Tadrib ar-Rawi,
(Beirut: Dar al-Kitab al-�Arabi, 1996/1417) 1:268; Mulla �Ali al-Qari, Sharh Nukhba
al-Fikr, (Beirut: Dar al-Arqam, nd) p. 519. 18 Imam al-Bukhari has included a section in his
compendium of rigorously-authenticated ahadith entitled, �Mosques in the Houses.� Ibn Hajar al-�Asqalani, Fath al-Bari: Sharh Sahih al-Bukhari, (Damascus: Dar al-Fayha�, 1997/1418) 1:672. 19 Ibid., sec. 46. 20 Ibid,. #425. 21 Imam Muhammad b. Yazid b. Majah, Sunan ibn Majah,
(Riyad: Dar as-Salaam, 1999/1420) 108, #755. 22 Ibid., #759. 23 Tahir Ahmad Zawi, Tartib al-Qamus al-Muhit, Beirut: Dar
al-Fikr, nd) 2:229; Muhammad b. Mukram b. Mandhur, Lisan al-�Arab, (Beirut: Dar as-Sadir, 2000/1420) 5:325; Raghib al-Isfahani, Mufradat Alfadh al- Qur�an, (Beirut: Dar
al-Ma�rifa) 321. 24 �Ali Ahmad an-Nadwi, al-Qawa�id al-Fiqhiyya, (Damascus: Dar
al-Qalam, 2000, 1420) 223. 25 See Adhimabadi, �Awn al-Ma�bud, 301-303. 26 Reda, 4. 27 For the Shafi�i position on this issue see Muhammad b.
al-Khatib ash-Shirbini, Mughni al-Muhtaj, (Beirut: Dar al-Ma�rifa, 1997/1419) 1:209. 28 Ibn Hajar al-�Asqalani, Fath al-Bari Sharh Sahih al-Bukhari,
(Damascus: Dar al-Fayha�, 1997/1418) 2:116, #609; 29 We will discuss the opinions of these four Imams
subsequently. 30 �Abd al-Karim az-Zaydan, al-Mufassal fii Ahkam al-Mar�a wa�l Bayt al-Muslim, (Beirut: Mu�assa ar- Risala, 1994/1410) 1:252. Muhammad b. Isma�il as-Sana�ni, Subul as-Salaam,
(Beirut: Dar al-Kutub al-�Ilmiyya) 2:76. 31 Ibn Hajar, Fath al-Bari, 1:675. 32 Ad-Daraqutni, as-Sunan, 1:284, #1071. 33 �Ali Ahmad an-Nadwi, Qawa�id, 180, 459. 34 See Muwaffaq ad-Din b Ibn Qudam al-Maqdisi, al-Mughni, (Beirut: Dar
al-Fikr, nd) 2:34. 35 For a examples of these female-led prayers see For a
summary of these narrations see al-�Adhimabadi, 2:301-302; Abu Bakr Ahmad b. al-Husayn al-Bayhaqi, as-Sunan al-Kubra,
Muhammad �Abd al-Qadir �Ata, ed., (Beirut: Dar al-Kutub al-�Ilmiyya, 1994/1414) 3:186-187;
Muhammad b. Idris ash-Shafi�i, Kitab al-Umm, (Beirut: Dar
al-Fikr, 1983/1403) 8:117. �Abd al-Karim az-Zaydan, al-Mufassal fii Ahkam al- Mar�a wa�l Bayt al-Muslim,
(Beirut: Mu�assa ar-Risala, 1994/1410) 1:251-256. 36 See Muhammad Amin b. �Abideen, Hashiya Radd al-Mukhtar,
(Beirut: Dar al-Fikr, 1995/1415) 1:609; �Ala ad-Din b. Mas�ud al-Kasani, Bada�ii As-Sana�ii Fi Tartib ash-Shara�ii,
(Beirut: Dar al-Kutub al-�Ilmiyya, 1986/1407) 1:157. 37 See Ahmad Zarruq and Qasim b. �Isa at-Tannukhi, Sharh �Ala Matn ar-Risala,
(Beirut: Dar al-Fikr, 1986/1402) 1:192. 38 For the Hanafi position on this issue see Ibn
�Abideen, Hashiya, 1:609; for the
Shafi�i position see Abu Zakariyya b. Sharaf an-Nawawi, Kitab al-Majmu� Sharh al-Muhadhdhab,
Muhammad Najib al-Muti�I, ed. (Beirut: Dar Ihya at-Turath al-�Arabi, 1995/1415) 4:151-152. For the
Hanbali position see, Ibn Qudama, al-Mughni, 2:34. 39 An-Nawawi, al-Majmu�, 4:152. 40 Ibid., 4:165. 41 See as-San�ani, Subul as-Salaam, 2:76; az-Zaydan, al-Mufassal,
1:252. 42 I use the term �ancillary� to describe this �evidence�
as it cannot serve as a primary source of legal rulings. In some circumstances, it could possibly support or strengthen
a ruling established by one of the primary sources of law. Hence, its description as ancillary. 43 Reda, 1-2. 44 Muhammad Hashim Kamali, Principles of Islamic Jurisprudence,
(Cambridge: Islamic Texts Society, 2003) 491-492. 45 See Muhammad b. Idris ash-Shafi�i, Kitab al-Umm,
(Beirut: Dar al-Fikr, 1983/1403) 8:117. 46 See Ibn Hazm al-Andulusi, al-Ihkam fi Usul al-Ahkam, Ahmad Shakir,
ed., (Beirut: Dar al-Afaq al- Jadida, 1980). The differences between the methodology of Ibn Hazm and
the mainstream of Ahl as- Sunnah have been most prominently highlighted by Imam al-Baji. See,
Al-Mustafa al-Wadifi, al- Munadhira fi Usul ash-Shari�ah al-Islamiyya: Dirasa fi
at-Tanadhur bayna Ibn Hazm wa�l-Baji,
(Ribat: Ministry of Endowments and Religious Affairs, Kingdom of Morocco,
1998/1419). 47 Ibn Hazm, Maratib
al-Ijma�, (Beirut: Dar Ibn Hazm, 1998/1419) 51. 48 This point is made for the sake of argument. In
reality, the issue under discussion is not one that is eligible to be settled by establishing preponderance, because one of the
conditions for such issues is that the two opposing positions be acceptable for establishing a ruling. See Imam
Sayfuddin b. Abi �Ali al-Amidi, Al-Ihkam fi Usul al-Ahkam,
(Beirut: Dar al-Kutub al-�Ilmiyya, 1985/1405) 4:460. 49 The prohibition of unrestricted female
prayer-leadership is established by the consensus of the four Sunni Imams: Abu Hanifa, Malik, ash-Shafi�i, and Ahmad. A generally accepted
principle among the Sunnis is that what the four Imams agree on is a binding ruling. In the last
section of his treatise on the Creed of Ahl as-Sunnah wa�l-Jama�ah,
Muwaffaq b. Qudamah al-Maqdisi writes, �Association with one of the Imams in jurisprudential matters, such as the four Sunni schools, is not
condemnable. Their [the Imams] differing in legal rulings is a mercy. Those who differed among them are praised for
their differences, rewarded for their assertion [in trying to ascertain the truth]. [Again,] their
differing is an expansive mercy, and what they agreed on is a decisive proof.� Muwaffaq b. Qudamah al-Maqdisi, al-�Itiqad,
(Cairo: Maktaba al- Qur�an, nd) 75. Ibn Hazm, and others, claim that the prohibition of
unrestricted female prayer-leadership is established by binding consensus. See Imam Ibn Hazm adh-Dhahiri, Maratib al-�Ijma�,
(Beirut: Dar Ibn Hazm, 1998/1419) 51. Were it indeed the case that binding consensus has
occurred on this issue, to reject it would be considered disbelief in the Sunni tradition. 50 �Ali Ahmad an-Nadwi, al-Qawa�id, 105. 51 Reda, 7. 52 An-Nawawi, al-Minhaj, 4:376-388, #974-979. 53 Ibn Hajar al-�Asqalani, Fath al-Bari, 2:272, #723. 54 Imam Abu Dawud as-Sajistani, Sunan Abu Dawud,
(Riyad: Dar as-Salaam, 1999/1420) 107, #668. 55 Imam Abu �Isa at-Tirmidhi, Jami� at-Tirmidhi, (Riyad: Dar as-Salaam,
1999/1420) 72, #227. 56 Imam Ahmad b. Shu�ayb an-Nasa�i, Sunan an-Nasa�i,
(Riyad: Dar as-Salaam, 1999/1420) 112, #812- 814. 57 Ibn Majah, 140, #993-994. 58 Reda, 7. 59 Ibid. 60 Ibn Hajar al-�Asqalani, Fath al-Bari, 275, #727. 61 This narration is produced by Imam al-Bayhaqi in his
collection. Al-Bayhaqi, 3:139, #5169, 62 Al-Qur�an 15:24. For an explanation of the circumstance
surrounding the revelation of this verse see Imam Jalal ad-Din as-Suyuti, Lubab an-Nuqul fi Asbab an-Nuzul,
(Beirut: Dar al-Ma�rifa, 1997/1418) p. 172. This tradition is also related by Imams at-Tirmidhi, an-Nasa�i,
al-Hakim, and others. 63 Ibn Hajar al-�Asqalani, Fath al-Bari, 2:601, #978-979. 64 An-Nawawi, al-Minhaj, 3:420-421, #2054. 65 Ibn Hajar al-�Asqalani, Fath al-Bari, 2:601, #978-979. 66 Reda, 8. 67 Ibid. 68 Ibn Hajar al-�Asqalani, Fath al-Bari, 9:172, #5096. 69 An-Nawawi, al-Minhaj, 9:57, #6880. 70 At-Tirmidhi, 627-628, #2780. 71 Juynboll insists that Imam Malik fabricated all of the
ahadith he relates from
Nafi�. 72 Harald Motzki, �Whither hadith-studies? A Critical
examination of G.H.A. Juynboll�s �Nafi� the mawla of Ibn �Umar, and his position in Muslim Hadith �Literature Part 2� trans. Frank
Griffel. Der Islam 73 (1996): 1. 73 Ibid., 18. 74 Wahba az-Zuhayli, Usul al-Fiqh al-Islami, (Beirut: Dar al-Fikr,
1998/1418) 1:490. 75 Reda, 2. 76 An-Nawawi, al-Minhaj, 9:358, #6535. 77 �Abdul-Majid ash-Sharnubi, Sharh al-Hikam al-�Ata�iyya, (Damascus: Dar
Ibn Kathir, 1992/1413) 38. Imam
Zaid Shakir 03.23.05 |
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Rasul Allah (sallah llahu alaihi wa sallam) said: "Whoever knows himself, knows his Lord" and whoever knows his Lord has been given His gnosis and nearness.
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jalillah
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Joined: 10 April 2005 Location: Antarctica Status: Offline Points: 77 |
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Posted: 10 April 2005 at 11:02pm |
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woman leading prayers is called BIDDAH meaning is called an-innovation...
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May Allah Bless those who seek the truth......Allah Stands Alone in truth..
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jalillah
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Joined: 10 April 2005 Location: Antarctica Status: Offline Points: 77 |
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Posted: 10 April 2005 at 11:05pm |
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The prophet proclaimed in this life there is 70thousand piosed muslim and only one will enter heaven...
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May Allah Bless those who seek the truth......Allah Stands Alone in truth..
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Sis Ummah
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Joined: 22 March 2005 Status: Offline Points: 28 |
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Posted: 12 April 2005 at 11:28pm |
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[moderator edited]
this is considered spam, I sugest you read the forum Guidlines beffore posting something. you have posted this elsewhere and it is irelavant here. if you wish to comment on the article you are more than welcome to.rami.
Edited by rami |
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