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    exclaim Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me


    Kia Mard aur Aurat ke Namaz me farq hai- by Mufti Akmal Qadri - Mp3

    Kia Mard aur Aurat ke Namaz me farq hai--- by Murshed jan Mufti Akmal Qadri in Ahkam e shariat.mp3



    namazfarq - Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Differences In Salah (Prayer) Between Men And Women


    Some people are of the view that all the laws of salah are common to both men and women, and that there is no difference between them. They also claim that the hadeeth 'Pray as you have seen me praying' is general and, therefore, should be applied equally to both men and women. It should be realised, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the Messenger of Allah ( صلى الله عايه وسالم ) and the verdicts and practice of the Sahabah and Tabi'un ( رضئ الله عنهم ) quoted below.

    The Shariah has ordained distinct rules for men and women in many important questions of salah. For example,

    • Jumuah is fardh upon men but not on women, and the Eid prayer is wajib for men but again not for women.

    Sayyiduna Tariq bin Shthab ( رضئ الله عنه ) reports that the Prophet ( صلى الله عايه وسالم ), said, 'Jumuah in congregation is an obligatory duty upon every Muslim except four people: a slave, a woman, a child, and one who is sick.’'538

    Sayyidatuna Umm Atiyyah (radi allahu anha) says as part of a longer hadeeth, 'We have been forbidden from following funerals and there is no Jumuah upon us." 539

    • The reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters.

    Sayyiduna Abdullah bin Mas'ud ( رضئ الله عنه ) reports that the Prophet ( صلى الله عايه وسالم ) said, 'The prayer of a woman in her makhda' (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better than her prayer in her bait (house).'540

    Sayyiduna Abu Hurairah ( رضئ الله عنه ) narrates that the Prophet ( صلى الله عايه وسالم ) said, "The most beloved salah to Allah of a woman is one that she performs in the darkest spot of her home.'541

    • Unlike men women should not give adhan or say the iqamah.

    Sayyidatuna Asmaa (radi allahu anha) narrates as part of a longer hadeeth that the Prophet ( صلى الله عايه وسالم ) said, 'There is no adhan iqamah or Jumuah upon women.'542

    Sayyduna Ibn Umar (radi allahu anha) says 'There is no adhan or iqamah upon women.'543

    • There is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed.

    Ummul Mu'mineen Aisha (radi allahu anha) reports that the Prophet ( صلى الله عايه وسالم ) said, 'Allah does not accept the salah of a mature female without a scarf.'544

    • Women cannot lead men in salah.

    Abu Bakrah (رضئ الله عنه ) reports that the Prophet ( صلى الله عايه وسالم ) said ‘Never will those people succeed who have appointed a woman over them.’545
    Jabir bin Abdullah (رضئ الله عنه ) reports as part of a longer hadeeth that the Prophet ( صلى الله عايه وسالم ) said, "Know that a woman should not lead a man in salah.'546

    • For the purpose of correcting or deterring someone in salah men should say 'subhanallah' loudly, whilst women are only allowed to clap their hands.

    Sayyiduna Abu Hurairah (رضئ الله عنه ) reports that the Prophet ( صلى الله عايه وسالم ) said, 'Tasbeeh is for men, and clapping is for women.’547

    The different postures, positions and rulings concerning the prayers of the female are not the invention of a group or an individual but teaching of the Prophet ( صلى الله عايه وسالم ) himself. He was the very first person tp differentiate between the prayer of a man and a woman.
    Yazid bin Abi Habib reports that the Prophet ( صلى الله عايه وسالم ) passed by two women who were praying salah. He said, 'When you prostrate, let part of your body cling to the earth, for women are unlike men in this regard'. 548

    Sayyiduna Ibn Umar (رضئ الله عنه ) narrates that the Prophet ( صلى الله عايه وسالم ) said, 'When a woman sits in salah she should place one thigh over the other, and when she prostrates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed Allah looks at her saying, "Oh my angels! I make you witness that I have forgiven her."549

    Sayyiduna Wail bin Hujr ( رضئ الله عنه ) reports that the Prophet ( صلى الله عايه وسالم ) said, 'Oh Ibn Hujr! When you pray make your hands level with your ears. And the woman shall raise her hands close to her bosom.'550

    We derive some very important and fundamental principles about the prayer of a woman from all the above ahadeeth.

    • The laws of salah are not always the same for men and women.

    • The sunnah posture of a female in any position of salah is that which is the most concealing for her.

    Imam Baihaqi (radi allahu anhu) says,

    'All of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.'551

    As mentioned earlier, this variation in the salah of a woman has been prescribed by none other than the Prophet ( صلى الله عايه وسالم ) himself. It has remained the practice of the whole ummah till this day and is also reflected in the rulings of the Sahabah and Tabi'un. The ulama and fuqaha of all four schools have always recognised this difference and, as is evident in their books of fiqh, have always observed the above principles whenever making a ruling about the salah of a woman. Following are a few narrations detailing the verdicts and practice of the Sahabah & together with the verdicts of some of the Tabi 'un and the ulama of the different schools of fiqh:

    Verdicts and practice of the Sahabah ( رضئ الله عنهم ):

    Khalid bin al Lajlaaj reports as part of a longer hadeeth that women were ordered to do tarabb'u 552 when sitting in salah.553

    Nafi' narrates that Safiyyah ( رضئ الله عنها ) would pray and do tarabb'u.554

    Nafi' also narrates that the womenfolk of Sayyiduna Abdullah bin Umar's (رضئ الله عنه ) family would do tarabb'u.555

    Sayyiduna Ibn Umar (رضئ الله عنه ) was once asked, 'How did women pray their salah during the time of the Prophet ( صلى الله عايه وسالم ) ' He replied, 'They used to sit cross legged until they were told to practice ihtifaz.'556

    Sayyiduna Ali (رضئ الله عنه ) says, 'When a woman prostrates she should do ihtifaz and press her thighs together.', and in Abdul Razzaq's narration 'press her thighs against her stomach.'557

    Sayyiduna Ibn Abbas ( رضئ الله عنه ) was asked about the prayer of a woman. He replied, 'She should pull herself close together and do ihtifaz.’558

    Verdicts of the Tabi'un and other ulama:

    Ibn Jurayj reports, 'I asked Ataa: "Should a woman motion with her hands at the time of takbeer as a man does?" he replied, "She should not raise her hands with takbeer in the manner of men." Ataa then demonstrated (the way in which she should.) He placed his hands very low and then pulled them towards him. He then said, "The posture of a woman in salah is not that of a man."559

    Ataa also says, 'A woman should pull herself together when she bows down into ruk'u: she should bring up her arms to her stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and press her bosom and stomach against her thighs: she should pull herself together as much as possible.'560

    Hasan al Basri says, 'A woman should pull herself close together in sujud.' 561

    Hasan and Qatadah both say, 'When a woman prostrates she should pull herself together as much as possible. She should not allow for any space between her limbs so that her posterior is not raised.'562

    One certain author has argued that all the descriptions of the Prophet's ( صلى الله عايه وسالم ) prayer are equally applicable to both men and women and there is nothing in the sunnah that excludes women from any of them. Insha Allah the contents of this chapter will answer that claim. The author then goes on to say that this is the view of Ibrahim al Nakhai who said, 'A woman's actions in the prayer are the same as a man's.' - transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from him.

    This is not what Ibrahim al Nakhai said at all nor is it his view. His narration transmitted by Ibn Abi Shaibah actually reads, 'A woman will sit in salah just as a man does.'563 This somehow has been misquoted as 'A woman's actions in the prayer are the same as a man's.'!

    In fact, Ibrahim al Nakhai's other narrations quite clearly contradict the above report. His view about the prayer of a woman as reported by Ibn Abi Shaibah and others is as follows:

    Ibrahim al Nakhai says, 'When a woman prostrates she should press her stomach against her thighs. She should not raise her posterior nor should she allow for any space or distance between the limbs of her body as a man does.'564

    He also says, 'When a woman prostrates she should bring her thighs together and press her abdomen to them.'565

    He also says, 'A woman should sit to one side in salah.'566

    Imam Baihaqi (radi allahu anhu) says,

    'All of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.'567

    Ibn Qudamah al Maqdisi al Hanbali quotes Imam Ahmad bin Hanbal in his al Mughni as saying, 'I consider sadl to be better for a woman.' He also qoutes the narration of Sayyiduna Ali ( رضئ الله عنه ) who says, 'When a woman prays salah she should do ihtifaz and press her thighs together.'569

    Imam Ahmad was asked about how a woman should prostrate and sit for tashahhud. He replied, 'She should do whatever is more concealing for her.' He added, 'She should do tarabb'u in tashahhud and draw her legs to one side (sadl).'570

    According to the narration of Abu Dawood, Imam Ahmad was asked about how a woman should sit in salah. He replied, 'She should press her thighs together.'571

    Qadhi Iyadh has also quoted from some Salaf that the sunnah for women is tarabb'u.512

    All the above quite clearly demonstrates that the prayer of a woman is different in some aspects from that of a man, and that this distinction was first made by none other than the Prophet ( صلى الله عايه وسالم ), and then maintained by the prominent Sahabah and Tabi'un. Furthermore, as can be seen in their works, there is almost universal agreement amongst the scholars of all schools of fiqh on this issue.

    List of differences between the prayer of a man and a woman.

    Some of the differences as mentioned in the Hanafi books of fiqh are listed below.
    In all the postures and movements of salah, including qiyam, ruk'u, sajdah, and tashahhud a woman should adopt that which is the most modest and concealing for her.

    At the beginning of salah a woman should not raise her hands to her ears but only to her shoulders or close to her bosom.573

    In qiyam, women are to place their hands on their bosoms. They can fasten them in any one of the different ways 'akdh' (grasping) or 'wadh' (placing) described in part two, or they can simply rest the right palm on the left one.

    Unlike men, in ruk'u, women should tuck their arms into the body and not spread them outward. They should also merely place their hands over their knees with closed fingers, and not grasp them with the fingers spread wide open.574 In fact, women should try to keep their fingers close together in all the postures of salah.

    During prostration men should allow for some space and distance between their stomachs and thighs, and arms and the side of the body, whilst women should press these limbs together.

    Again in prostration, men should raise their arms off the ground and allow for some distance but women should let them cling to the ground.

    During the sitting of tashahhud, men are to rest on their legs and raise their right foot with the toes facing qiblah, whereas women are to take out both their legs towards the right hand side of the body and rest on the posterior without raising their right foot.

    Notes:
    538 Abu Dawood 1067 and Hakim 1062. Hakim declared it saheeh and Dhahabi agreed.
    539 Ibn Khuzaimah 1722
    540 Abu Dawood 570 and Ibn Khuzaimah 1690.
    541 Ibn Khuzaimah 1691, and Tabarani in al M'ujam al Kabeer as mentioned by Hafidh Haithami 2/35. Hafidh Haithami also says that its narrators are authentic.
    542 Baihaqi 1921. 543 Baihaqi 1920.
    544 Ahmad 24012, Ibn Majah 655, Abu Dawood 641, Tirmidhi 377, Ibn Khuzaiir 775, Hakim 917 and Baihaqi 3254. Hakim declared it saheeh and Dhahabi agreed.
    545 Ahmad 19507, Bukhari 4163, Tirmidhi 2262 and Nasai 5388.
    546 Ibn Majah 1081 and Baihaqi 5131.
    547 Bukhari 1145.
    548 Abu Dawood in his al Maraseel pl8 (Muassasah al Risalah edition), and Baiha 3201.
    549 Baihaqi 3199. He also declared it dhaeef.
    550 Tabarani in al M'ujam al Kabeer 22/19 no.28. Hafidh Haithami says 2/103, 'Tabarani has narrated it as part of a long hadeeth on the virtue of Wail bin Hujr 4fc with a chain of Maimoonah bint Hujr narrating from her auntie Umm Yahya bint Abdul Jabbar. I have not identified her but the rest of the narrators are reliable.'
    551 Baihaqi 2/314.
    552 i.e., to draw out one's right leg towards the right side of the body and to place the left leg beneath the right leg.
    553 Ibn Abi Shaibah 2783.
    554 Abdul Razzaq 5074 and Ibn Abi Shaibah 2784.
    555 Ibn Abi Shaibah 2789.
    556 Narrated by all three, Abu Muhammad al Bukhari, Qadhi Umar bin al Hasan Ashnani, and Ibn Khusruw in their Musnads of Imam Abu Hanifah's ahadeeth Ihtifaz is to lean to one side and rest on the posterior. It is more or less the same a sadl.
    557 Abdul Razzaq 5072 and Ibn Abi Shaibah 2777. Muhaddith Dhafar Ahmad Uthmani 3/32 has declared it hasan.
    558 Ibn Abi Shaibah 2778.
    559 Abdul Razzaq 5066 and Ibn Abi Shaibah 2474.
    560 Abdul Razzaq 5069.
    561 Ibn Abi Shaibah 2781.
    562 Abdul Razzaq 5068.
    563 Ibn Abi Shaibah 1/242, no 2788.
    564 Abdul Razzaq 5071 and Ibn Abi Shaibah 2782.
    565 Ibn Abi Shaibah 2779.
    566 Abdul Razzaq 5077 and Ibn Abi Shaibah 2792.
    567 Baihaqi 2/314.
    568 To draw out the right leg to one side of the body and place the left leg beneath one's right thigh. In this way the posterior will come to rest on the ground rather than on the left leg. She would, therefore, not be resting on her legs, but on her posterior as mentioned in the narration of Sayyiduna Ali (رضئ الله عنه )
    569 Ibn Qudamah in al Mughni 2/135.
    570 Masaail of Imam Ahmad narrated by his son Abdullah 373.
    571 Masaail of Imam Ahmad narrated by Abu Dawood p51.
    572 Awjaz al Masalik 2/119.
    573 Imam Ahmad bin Hanbal also says that she should raise them slightly and, according to one narration, she should not raise them at all.
    574 In some books of Hanafi fiqh it has been suggested that in ruk'u they should also bend their backs and knees slightly. The Hanbali scholar Imam Khirqi also says as part of a longer statement, 'The woman should gather herself in ruk'u and sujud.' (al Mughni 1/134.)


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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Jazak ALLAH Khair

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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Jazak ALLAH Khair

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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Quote Originally Posted by shaikh_samee View Post
    mard aur aurat ki namaz me farq hadees ki roshni me


    kia mard aur aurat ke namaz me farq hai- by mufti akmal qadri - mp3

    kia mard aur aurat ke namaz me farq hai--- by murshed jan mufti akmal qadri in ahkam e shariat.mp3



    namazfarq - Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    differences in salah (prayer) between men and women


    some people are of the view that all the laws of salah are common to both men and women, and that there is no difference between them. They also claim that the hadeeth 'pray as you have seen me praying' is general and, therefore, should be applied equally to both men and women. It should be realised, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the messenger of allah ( صلى الله عايه وسالم ) and the verdicts and practice of the sahabah and tabi'un ( رضئ الله عنهم ) quoted below.

    The shariah has ordained distinct rules for men and women in many important questions of salah. For example,

    • jumuah is fardh upon men but not on women, and the eid prayer is wajib for men but again not for women.

    Sayyiduna tariq bin shthab ( رضئ الله عنه ) reports that the prophet ( صلى الله عايه وسالم ), said, 'jumuah in congregation is an obligatory duty upon every muslim except four people: A slave, a woman, a child, and one who is sick.’'538

    sayyidatuna umm atiyyah (radi allahu anha) says as part of a longer hadeeth, 'we have been forbidden from following funerals and there is no jumuah upon us." 539

    • the reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters.

    Sayyiduna abdullah bin mas'ud ( رضئ الله عنه ) reports that the prophet ( صلى الله عايه وسالم ) said, 'the prayer of a woman in her makhda' (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better than her prayer in her bait (house).'540

    sayyiduna abu hurairah ( رضئ الله عنه ) narrates that the prophet ( صلى الله عايه وسالم ) said, "the most beloved salah to allah of a woman is one that she performs in the darkest spot of her home.'541

    • unlike men women should not give adhan or say the iqamah.

    Sayyidatuna asmaa (radi allahu anha) narrates as part of a longer hadeeth that the prophet ( صلى الله عايه وسالم ) said, 'there is no adhan iqamah or jumuah upon women.'542

    sayyduna ibn umar (radi allahu anha) says 'there is no adhan or iqamah upon women.'543

    • there is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed.

    Ummul mu'mineen aisha (radi allahu anha) reports that the prophet ( صلى الله عايه وسالم ) said, 'allah does not accept the salah of a mature female without a scarf.'544

    • women cannot lead men in salah.

    Abu bakrah (رضئ الله عنه ) reports that the prophet ( صلى الله عايه وسالم ) said ‘never will those people succeed who have appointed a woman over them.’545
    jabir bin abdullah (رضئ الله عنه ) reports as part of a longer hadeeth that the prophet ( صلى الله عايه وسالم ) said, "know that a woman should not lead a man in salah.'546

    • for the purpose of correcting or deterring someone in salah men should say 'subhanallah' loudly, whilst women are only allowed to clap their hands.

    Sayyiduna abu hurairah (رضئ الله عنه ) reports that the prophet ( صلى الله عايه وسالم ) said, 'tasbeeh is for men, and clapping is for women.’547

    the different postures, positions and rulings concerning the prayers of the female are not the invention of a group or an individual but teaching of the prophet ( صلى الله عايه وسالم ) himself. He was the very first person tp differentiate between the prayer of a man and a woman.
    Yazid bin abi habib reports that the prophet ( صلى الله عايه وسالم ) passed by two women who were praying salah. He said, 'when you prostrate, let part of your body cling to the earth, for women are unlike men in this regard'. 548

    sayyiduna ibn umar (رضئ الله عنه ) narrates that the prophet ( صلى الله عايه وسالم ) said, 'when a woman sits in salah she should place one thigh over the other, and when she prostrates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed allah looks at her saying, "oh my angels! I make you witness that i have forgiven her."549

    sayyiduna wail bin hujr ( رضئ الله عنه ) reports that the prophet ( صلى الله عايه وسالم ) said, 'oh ibn hujr! When you pray make your hands level with your ears. And the woman shall raise her hands close to her bosom.'550

    we derive some very important and fundamental principles about the prayer of a woman from all the above ahadeeth.

    • the laws of salah are not always the same for men and women.

    • the sunnah posture of a female in any position of salah is that which is the most concealing for her.

    Imam baihaqi (radi allahu anhu) says,

    'all of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.'551

    as mentioned earlier, this variation in the salah of a woman has been prescribed by none other than the prophet ( صلى الله عايه وسالم ) himself. It has remained the practice of the whole ummah till this day and is also reflected in the rulings of the sahabah and tabi'un. The ulama and fuqaha of all four schools have always recognised this difference and, as is evident in their books of fiqh, have always observed the above principles whenever making a ruling about the salah of a woman. Following are a few narrations detailing the verdicts and practice of the sahabah & together with the verdicts of some of the tabi 'un and the ulama of the different schools of fiqh:

    Verdicts and practice of the sahabah ( رضئ الله عنهم ):

    Khalid bin al lajlaaj reports as part of a longer hadeeth that women were ordered to do tarabb'u 552 when sitting in salah.553

    nafi' narrates that safiyyah ( رضئ الله عنها ) would pray and do tarabb'u.554

    nafi' also narrates that the womenfolk of sayyiduna abdullah bin umar's (رضئ الله عنه ) family would do tarabb'u.555

    sayyiduna ibn umar (رضئ الله عنه ) was once asked, 'how did women pray their salah during the time of the prophet ( صلى الله عايه وسالم ) ' he replied, 'they used to sit cross legged until they were told to practice ihtifaz.'556

    sayyiduna ali (رضئ الله عنه ) says, 'when a woman prostrates she should do ihtifaz and press her thighs together.', and in abdul razzaq's narration 'press her thighs against her stomach.'557

    sayyiduna ibn abbas ( رضئ الله عنه ) was asked about the prayer of a woman. He replied, 'she should pull herself close together and do ihtifaz.’558

    verdicts of the tabi'un and other ulama:

    Ibn jurayj reports, 'i asked ataa: "should a woman motion with her hands at the time of takbeer as a man does?" he replied, "she should not raise her hands with takbeer in the manner of men." ataa then demonstrated (the way in which she should.) he placed his hands very low and then pulled them towards him. He then said, "the posture of a woman in salah is not that of a man."559

    ataa also says, 'a woman should pull herself together when she bows down into ruk'u: She should bring up her arms to her stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and press her bosom and stomach against her thighs: She should pull herself together as much as possible.'560

    hasan al basri says, 'a woman should pull herself close together in sujud.' 561

    hasan and qatadah both say, 'when a woman prostrates she should pull herself together as much as possible. She should not allow for any space between her limbs so that her posterior is not raised.'562

    one certain author has argued that all the descriptions of the prophet's ( صلى الله عايه وسالم ) prayer are equally applicable to both men and women and there is nothing in the sunnah that excludes women from any of them. Insha allah the contents of this chapter will answer that claim. The author then goes on to say that this is the view of ibrahim al nakhai who said, 'a woman's actions in the prayer are the same as a man's.' - transmitted by ibn abi shaibah (1/75/2), with a saheeh sanad from him.

    This is not what ibrahim al nakhai said at all nor is it his view. His narration transmitted by ibn abi shaibah actually reads, 'a woman will sit in salah just as a man does.'563 this somehow has been misquoted as 'a woman's actions in the prayer are the same as a man's.'!

    In fact, ibrahim al nakhai's other narrations quite clearly contradict the above report. His view about the prayer of a woman as reported by ibn abi shaibah and others is as follows:

    Ibrahim al nakhai says, 'when a woman prostrates she should press her stomach against her thighs. She should not raise her posterior nor should she allow for any space or distance between the limbs of her body as a man does.'564

    he also says, 'when a woman prostrates she should bring her thighs together and press her abdomen to them.'565

    he also says, 'a woman should sit to one side in salah.'566

    imam baihaqi (radi allahu anhu) says,

    'all of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.'567

    ibn qudamah al maqdisi al hanbali quotes imam ahmad bin hanbal in his al mughni as saying, 'i consider sadl to be better for a woman.' he also qoutes the narration of sayyiduna ali ( رضئ الله عنه ) who says, 'when a woman prays salah she should do ihtifaz and press her thighs together.'569

    imam ahmad was asked about how a woman should prostrate and sit for tashahhud. He replied, 'she should do whatever is more concealing for her.' he added, 'she should do tarabb'u in tashahhud and draw her legs to one side (sadl).'570

    according to the narration of abu dawood, imam ahmad was asked about how a woman should sit in salah. He replied, 'she should press her thighs together.'571

    qadhi iyadh has also quoted from some salaf that the sunnah for women is tarabb'u.512

    all the above quite clearly demonstrates that the prayer of a woman is different in some aspects from that of a man, and that this distinction was first made by none other than the prophet ( صلى الله عايه وسالم ), and then maintained by the prominent sahabah and tabi'un. Furthermore, as can be seen in their works, there is almost universal agreement amongst the scholars of all schools of fiqh on this issue.

    List of differences between the prayer of a man and a woman.

    Some of the differences as mentioned in the hanafi books of fiqh are listed below.
    In all the postures and movements of salah, including qiyam, ruk'u, sajdah, and tashahhud a woman should adopt that which is the most modest and concealing for her.

    At the beginning of salah a woman should not raise her hands to her ears but only to her shoulders or close to her bosom.573

    in qiyam, women are to place their hands on their bosoms. They can fasten them in any one of the different ways 'akdh' (grasping) or 'wadh' (placing) described in part two, or they can simply rest the right palm on the left one.

    Unlike men, in ruk'u, women should tuck their arms into the body and not spread them outward. They should also merely place their hands over their knees with closed fingers, and not grasp them with the fingers spread wide open.574 in fact, women should try to keep their fingers close together in all the postures of salah.

    During prostration men should allow for some space and distance between their stomachs and thighs, and arms and the side of the body, whilst women should press these limbs together.

    Again in prostration, men should raise their arms off the ground and allow for some distance but women should let them cling to the ground.

    During the sitting of tashahhud, men are to rest on their legs and raise their right foot with the toes facing qiblah, whereas women are to take out both their legs towards the right hand side of the body and rest on the posterior without raising their right foot.

    Notes:
    538 abu dawood 1067 and hakim 1062. Hakim declared it saheeh and dhahabi agreed.
    539 ibn khuzaimah 1722
    540 abu dawood 570 and ibn khuzaimah 1690.
    541 ibn khuzaimah 1691, and tabarani in al m'ujam al kabeer as mentioned by hafidh haithami 2/35. Hafidh haithami also says that its narrators are authentic.
    542 baihaqi 1921. 543 baihaqi 1920.
    544 ahmad 24012, ibn majah 655, abu dawood 641, tirmidhi 377, ibn khuzaiir 775, hakim 917 and baihaqi 3254. Hakim declared it saheeh and dhahabi agreed.
    545 ahmad 19507, bukhari 4163, tirmidhi 2262 and nasai 5388.
    546 ibn majah 1081 and baihaqi 5131.
    547 bukhari 1145.
    548 abu dawood in his al maraseel pl8 (muassasah al risalah edition), and baiha 3201.
    549 baihaqi 3199. He also declared it dhaeef.
    550 tabarani in al m'ujam al kabeer 22/19 no.28. Hafidh haithami says 2/103, 'tabarani has narrated it as part of a long hadeeth on the virtue of wail bin hujr 4fc with a chain of maimoonah bint hujr narrating from her auntie umm yahya bint abdul jabbar. I have not identified her but the rest of the narrators are reliable.'
    551 baihaqi 2/314.
    552 i.e., to draw out one's right leg towards the right side of the body and to place the left leg beneath the right leg.
    553 ibn abi shaibah 2783.
    554 abdul razzaq 5074 and ibn abi shaibah 2784.
    555 ibn abi shaibah 2789.
    556 narrated by all three, abu muhammad al bukhari, qadhi umar bin al hasan ashnani, and ibn khusruw in their musnads of imam abu hanifah's ahadeeth ihtifaz is to lean to one side and rest on the posterior. It is more or less the same a sadl.
    557 abdul razzaq 5072 and ibn abi shaibah 2777. Muhaddith dhafar ahmad uthmani 3/32 has declared it hasan.
    558 ibn abi shaibah 2778.
    559 abdul razzaq 5066 and ibn abi shaibah 2474.
    560 abdul razzaq 5069.
    561 ibn abi shaibah 2781.
    562 abdul razzaq 5068.
    563 ibn abi shaibah 1/242, no 2788.
    564 abdul razzaq 5071 and ibn abi shaibah 2782.
    565 ibn abi shaibah 2779.
    566 abdul razzaq 5077 and ibn abi shaibah 2792.
    567 baihaqi 2/314.
    568 to draw out the right leg to one side of the body and place the left leg beneath one's right thigh. In this way the posterior will come to rest on the ground rather than on the left leg. She would, therefore, not be resting on her legs, but on her posterior as mentioned in the narration of sayyiduna ali (رضئ الله عنه )
    569 ibn qudamah in al mughni 2/135.
    570 masaail of imam ahmad narrated by his son abdullah 373.
    571 masaail of imam ahmad narrated by abu dawood p51.
    572 awjaz al masalik 2/119.
    573 imam ahmad bin hanbal also says that she should raise them slightly and, according to one narration, she should not raise them at all.
    574 in some books of hanafi fiqh it has been suggested that in ruk'u they should also bend their backs and knees slightly. The hanbali scholar imam khirqi also says as part of a longer statement, 'the woman should gather herself in ruk'u and sujud.' (al mughni 1/134.)


    .




    آپ لوگوں کی معلومات کیلئے بتاتا چلوں کہ حدیث میں اس طریقہ سے زمین پر ہاتھ بچانا منع ہے جس طرح کتا بچاتا ہے۔


    بخاری و مسلم میں حدیث ہے


    عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ { اعْتَدِلُوا فِي السُّجُودِ وَلَا يَبْسُطْ أَحَدُكُمْ ذِرَاعَيْهِ انْبِسَاطَ الْكَلْبِ


    رواه البخاري
    ( 788 )


    مسلم

    ( 493 )


    انس رضی اللہ عنہ سے روایت ہے کہ نبی کریم صلی اللہ علیہ وسلم نے فرمایا: " سجدے میں اعتدال کرو تم میں سے کوئی اپنے بازو کو (سجدے میں) اسطرح نہ بچھائے جسطرح کتا بچھاتا ہے۔"


    حدیث میں أَحَدُكُمْ کا حکم عام ہے اور اس میں مرد اور عورتیں سب شامل ہیں لیکن سمجھ نہیں آتا کہ امام ابوحنیفہ رحمہ اللہ کے نام پر کیا کیا بدعات کو پھیلایا جارہا ہے اور پھر مظلوم امام کی طرف الٹے سیدھے مسائل کو منسوب کیا جاتا ہے افسوس صد افسوس!!! احادیث سامنے موجود ہیں لیکن پھر بھی ان کے مقابلے میں آراء و اقوال کو مقدم کیا جارہے ۔ اس کا نتیجہ گمراہی ، بربادی، فرقہ پرستی اور تفرقہ کے علاوہ کیا نکلتا ہے جو آج ہم اپنے ملک میں اپنی آنکھوں سے دیکھ رہےہیں۔
    اللہ ہمیں قرآن وسنت سمجھنے اور اس پر عمل کرنے اور اس کو ناٍفذ کرنے کی توفیق دے۔ آمین

    Last edited by zumera; 13-02-2013 at 10:28 AM.

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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me


    قال ابراهيم النخعي : تفعل المراة في الصلاة كما يفعل الرجل



    ذكره ابن ابي شيبة




    ''حضرت ابراہیم نخعی رحمہ اللہ (امام ابوحنیفہ کے استاذ) فرماتے ہیں عورت اسی طرح نماز پڑھے جس طرح مرد پڑھتا ہے ''




    مصنف ابن ابی شیبہ الجزالاول والتانی رقم الصفحہ 75




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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Hadees Sharif ke hawale se diye hue Namaz ke tarike ko bhi aap galat bata rahe hai. sirf apni hi baat sach karane ki koshish kar hai to main aap se behas nahi karna chahta.

    Allah Taal'a Apne Pyare Nabi Sallalahu Alaihi Wasallam ke Tufail me hume sahi samaz ata'a kare aur gumrahi se bachaye - Aaameen


    .

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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me

    Quote Originally Posted by shaikh_samee View Post
    hadees sharif ke hawale se diye hue namaz ke tarike ko bhi aap galat bata rahe hai. Sirf apni hi baat sach karane ki koshish kar hai to main aap se behas nahi karna chahta.

    Allah taal'a apne pyare nabi sallalahu alaihi wasallam ke tufail me hume sahi samaz ata'a kare aur gumrahi se bachaye - aaameen


    .

    عورت كى نماز كى ہر حالت سجدہ اور بيٹھنے وغيرہ ميں بالكل مرد كى طرح ہى ہے، اس كے دلائل درج ذيل ہيں:


    1 - رسول كريم صلى اللہ عليہ وسلم كا فرمان ہے:


    " تم نماز اس طرح ادا كرو جس طرح تم نے مجھے نماز ادا كرتے ہوئے ديكھا ہے "


    رواہ البخارى.


    يہ خطاب مرد اور عورت سب كو شامل ہے.


    علامہ البانى رحمہ اللہ تعالى كہتے ہيں:


    " نبى كريم صلى اللہ عليہ وسلم كى نماز كے طريقہ ميں جو كچھ بيان كيا گيا ہے اس ميں مرد اور عورت برابر ہيں، سنت نبويہ ميں كوئى بھى دليل نہيں ملتى جو يہ تقاضا كرتى ہو كہ اس ميں سے كچھ ميں عورتيں مستثنى ہيں بلكہ رسول كريم صلى اللہ عليہ وسلم كا عمومى فرمان:

    " تم نماز اس طرح ادا كرو جس طرح تم نے مجھے نماز ادا كرتے ہوئے ديكھا ہے "
    عورتوں كو بھى شامل ہے. "

    ديكھيں: صفۃ الصلاۃ النبى صلى اللہ عليہ وسلم صفحہ نمبر ( 189 ).


    2 - رسول كريم صلى اللہ عليہ وسلم كا عمومى فرمان ہے:


    " نہيں سوائے اس بات كہ عورتيں مردوں كى شقائق ہيں "


    سنن ابو داود حديث نمبر ( 204 ) سنن ترمذى حديث نمبر ( 105 ) دونوں نے عائشہ رضى اللہ تعالى عنہا سے اور مسند دارمى نے انس رضى اللہ تعالى عنہ سے

    روايت كي ہے حديث نمبر ( 764 ).


    عجلونى كہتے ہيں:


    ابن قطان كا كہنا ہے: يہ حديث عائشہ رضى اللہ تعالى عنہا كے طريق سے ضعيف ہے، اور انس رضى اللہ تعالى عنہ كى طريق سے صحيح.


    ديكھيں: كشف الخفاء ( 1 / 248 ).


    خطابى رحمہ اللہ كا كہنا ہے:


    اس ميں فقاہت يہ ہے كہ: جب مذكر كے الفاظ سے خطاب كيا جائے تو يہ عورتوں كو بھى خطاب ہو گا، ليكن مخصوص جگہوں ميں جہاں تخصيص كى دليل مل جائے. ـ


    اور بعض علماء كرام كا كہنا ہے:


    عورت مرد كى طرح نہيں بيٹھے گى، اس ميں انہوں نے دو ضعيف حديثوں سے استدلال كيا ہے:


    امام بيھقى رحمہ اللہ كہتے ہيں:


    اس مسئلہ ميں دو ضعيف حديثيں مروى ہيں اس طرح كى احاديث قابل حجت نہيں، وہ احاديث درج ذيل ہيں:


    عطاء بن عجلان كى حديث جو انہوں نے ابو نضرۃ العبدى عن ابى سعيد خدرى رضى اللہ تعالى عنہ سے بيان كى ہے كہ:


    " رسول كريم صلى اللہ عليہ وسلم مردوں كو اپنے سجدوں ميں كشادگى اور كھل سجدہ كرنے كا حكم ديتے، اور عورتوں كو حكم ديتے كہ وہ اپنے سجدوں ميں نيچى ہوا

    كريں، اور تشھد ميں مردوں كو باياں پاؤں بچھانے اور داياں كھڑا كرنے اور عورتوں كو چارزانو ہو كر بيٹھنے كا حكم ديتے "



    حديث بيان كرنے كے بعد امام بيہقى رحمہ اللہ كہتے ہيں، يہ حديث منكر ہے.


    اور دوسرى حديث درج ذيل ہے:


    ابو مطيع الحكم بن عبد اللہ البلخى كى ہے جو انہوں نے عمر بن ذر عن مجاہد عن عبداللہ بن عمر رضى اللہ تعالى عنہما سے بيان كى ہے كہ رسول كريم صلى اللہ عليہ وسلم

    نے فرمايا:


    " جب نماز ميں عورت بيٹھے تو اپنى ايك ران دوسرى پر ركھے، اور جب سجدہ كرے تو اپنا پيٹ اپنى دونوں رانوں سے لگائے تو يہ اس كے ليے زيادہ ستر كا باعث

    ہے، اور اللہ تعالى اس كى طرف ديكھتا ہے تو فرماتا ہے اے ميرے فرشتو ميں تمہيں گواہ بنا كر كہتا ہوں ميں نے اس عورت كو بخش ديا"


    سنن البيھقى الكبرى ( 2 / 222 ).


    يہ حديث ضعيف ہے، كيونكہ يہ ابو مطيع البلخى كى روايت ہے، اس كے متعلق ابن حجر رحمہ اللہ تعالى كہتے ہيں:


    ابن معين كا كہنا ہے: ليس بشئ، اور مرہ نے اسے ضعيف كہا ہے، اور امام بخارى رحمہ اللہ كہتے ہيں يہ ضعيف اور صاحب الرائے ہے، اور امام نسائى رحمہ اللہ تعالى

    كہتے ہيں: ضعيف ہے"


    ديكھيں: لسان الميزان ( 2 / 334 ).


    اور ابن عدى رحمہ اللہ تعالى كہتے ہيں:


    " اور ابو مطيع اپنى احاديث ميں بين الضعف ہے، اور عام طور اس كى روايت كى متابعت نہيں كى جائيگى.


    ديكھيں: الكامل فى ضعفاء الرجال ( 2 / 214 ).


    تيسرى حديث:


    يزيد بن ابو حبيب بيان كرتے ہيں كہ رسول كريم صلى اللہ عليہ وسلم نماز پڑھنے والى دو عورتوں كے پاس سے گزرے تو فرمانے لگے:


    " جب تم سجدہ كرو تو اپنا گوشت زمين كے ساتھ ملا لينا؛ كيونكہ اس ميں عورت مرد كى طرح نہيں ہے "


    اسے ابو داود نے مراسيل صفحہ نمبر ( 118 ) ميں اور امام بيہقى نے ( 2 / 223 ) ميں روايت كيا ہے.


    اور يہ حديث مرسل ہے، جو كہ ضعيف كى ايك قسم ہے.


    اور ابن ابو شيبہ نے مصنف ابن ابى شيبہ ميں ايك بعض سلف سے ايك اثر بيان كيا ہے جس ميں عورت اور مرد كى نماز ميں فرق بيان ہوا ہے.


    ديكھيں: مصنف ابن ابى شيبہ ( 1 / 242 ).


    ليكن دليل اور حجت تو رسول كريم صلى اللہ عليہ وسلم كى كلام اور حديث ميں ہے.


    پھر بعض سلف رحمہم اللہ سے نماز ميں مرد و عورت كى برابرى كے متعلق بھى روايات ہيں.


    امام بخارى رحمہ اللہ تعالى كہتے ہيں:


    ام درداء رحمہا اللہ نماز ميں مرد كى طرح ہى بيٹھا كرتى تھيں اور يہ فقيہ عورت تھيں.


    حافظ ابن حجر رحمہ اللہ تعالى نے " فتح البارى " ميں بيان كيا ہے كہ:


    ابو درداء رضى اللہ تعالى عنہ كى دو بيوياں تھيں، ان دونوں كو ام درداء كہا جاتا تھا، بڑى تو صحابيہ ہيں، اور چھوٹى تابعيہ، حافظ ابن حجر رحمہ اللہ نے اختيار يہ كيا ہے

    كہ يہاں امام بخارى كى كلام ميں چھوٹى مراد ہيں.

    Last edited by zumera; 13-02-2013 at 01:34 PM.

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    Default Re: Mard aur Aurat ki Namaz me Farq Hadees ki Roshni me





    پیران پیر شیخ عبدالقادر جیلانی رحم اللہ علیہ کا ایک سوال پر جواب

    رفع الیدین کیا ہے؟ کیونکر کی جاتی ہے اور کہاں کہاں کی جاتی ہے۔ اس کے کرنے یا نہ کرنے کے بارے میں کیا حکم ہے؟


    جواب:

    رفع الیدین عند الافتتاح والرکوع والرفع منہ وھو ان یکون کفاہ مع منکبیہ

    ( غنیة الطالبین صفحہ11 )

    رفع الیدین دونوں ہاتھوں کے بلند کرنے کو کہتے ہیں۔ نماز میں اس سے مراد دونوں ہاتھوں کا کندھوں کے برابر تک بلند کرنا ہے۔


    پس اس غرض سے پہلی بات نماز کے لیے کھڑے ہو کر تکبیر تحریمہ کے ساتھ ہی کندھوں تک دونوں ہاتھ بلند کےے جائیں۔ پھر رکوع کے لیے جھکنے سے پہلے اور پھر رکوع سے اٹھتے ہوئے یہی عمل دہرایا جائے۔

    جلسہ بین السجدتین


    جلسہ بین السجدتین


    ( دونوں سجدوں کے درمیان بیٹھنا )





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