Al Sunnah Foundation of Canada
Q. Please provide details for women's prayer according to the great Madhab of Imam ul Adham Abu Hanifa.
A.
From: THE SALAH OF WOMEN (slightly edited)
Published by Madrasah Al-Arabiyyah Al-Islamiyah (Aazadville)
We learn in the light of Quran & authentic Sunnah that there are minor differences in the salah of males and females. However, if one relies on the practice of Umm ud-Dardaa as a proof for women to pray exactly like men, that is unsubstantiated for several reasons. Few of the strong evidences are mentioned below.
Ibn Abi Shaybah narrates: "Makhul reports that Umm ud-Dardaa used to sit like males in Salah." (al-Musannafli-Ibn Abi Shaybah: vol. 1 p 270)
(Imam Bukhari has also quoted this statement. However, he has not mentioned any chain of narrators for it. It is for this reason I have quoted the work of Ibn Abi Shaybah)
It is incorrect to use this athar for the following reasons:
1. Hafizh Jamaal ud-Din Yusuf al-Mizzi
has mentioned her among the Taabi'in. (Tahzheeb al-Kamaal
fi-Asmaa ir-Rijaal: vol.22 p 464). The practice of a
lone tabi'i is incorrect to adopt even if it may not
be contrary to the principles.
Hafiz Ibn Hajar Asqalaani states in Fath ul-Baari:
"The practice of a lone Tabi'i, even though it may
not contradict any principle, will not be used as
proof." (Fath ul-Baari: vol. 2 p 243)
Hafizh Ibn Hajar has only counted her among the Taabi'in. He says: "It can be realised from the narration of Makhul that that narration refers to the younger Umm ud-Dardaa, the Tabi'iyyah, not the elder sahabiyyah because Makhulmet the former not the latter." (Ibid)
2. Even if it accepted that she was a Sahabiyyah, then the narration becomes munqati' and will not be acceptable according to the principles of the Muhaddithin. It will also be regarded as her opinion. She did not encourage anyone else to follow her practice. Neither did she present any action or statement of Rasulullah nor the fatwa of any Khalifah.
Accordingly, with regard to the salah of women, the position of this opinion in the face of the practically adopted method of the ummah (tawaatur) is like the position of shaazqira'a has opposed to mutawaatir qira'ah. It is very clear that no muslim leaves the mutawaatir qira'ah for the shaazqira'ah.
3. Furthermore, if one examines the words of this narration carefully, it supports the view of the majority. The sitting posture of Umm ud-Dardaa has been compared to the posture of males in this narration which infers that the posture of the other Sahaabiyyaat was different as mentioned previously.
4. Imam Abu Ja'far at-Tahaawi rahimahullah has narrated the following hadith: "Ibrahim Abi Abalah reports that he saw Umm ud-Dardaa performing Salah cross-legged" (Tuhfat al-Akhyaarbi-Tarteebi SharhMushkil al-Aathaar li-Abi Ja'farat-Tahaawi: vol. 2 p 338, and Hafizh Mizzi has narrated this atharin Tahzheeb al-Kamaal: vol. 22 p 468)
This narration contradicts the one mentioned by Ibn
Abi Shaybah rahimahullah. It will accordingly not
remain worthy of substantiating any Shar'i law.
In another narration of Musannaf Ibn Abi Shaybah
(vol. 1 p270), one finds the following words:
Ibrahim said: "A woman should sit in salah as a man
does. "This quotation indicates permissibility." But
this doesn't means that a woman should do so as a
man does in salah.
Chapter 4 – Proofs from Prophetic Hadiths
Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females.
He says: "The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her." (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)
RAISING THE HANDS
Hafidh Nur ud-Din Haythami states: Wa'il ibn Hujr states that Rasulullah said to him, "O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest ." (Majma' uz-Zawaa'id: vol. 2 p 103, and I'laa us-Sunan: vol. 2 p 156)
Imam Abu Bakr Ibn Abi Shaybah narrates: "Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah." (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)
Ibn Abi Shaybah has also narrated: "`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast." (Ibid)
Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.
Ibn Abi Shaybah narrates: "Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah." (Ibid)
Hammad was based at Kufa and he used to issue this
fatwa. The narration of Ibn Jurayj has been
mentioned as follows: Ibn Jurayj said, "I asked
Ataa whether a woman should gesture with her hands
like a male when making takbir. Ataa replied that
she should not raise her hands like a male. Then he
practically indicated with his hands how it should
be done by lowering his hands and drawing them very
close to his body. Then he said, "In the raising of
the hands, a woman is unlike a man . And if she
leaves that, there is no harm."
The Muslim Ummah continued this practice over the
centuries. Imam Zuhri used to issue the same fatwa
in Madinah al-Munawwarah.
PLACING THE HANDS
Allamah Abdul-Hayy Luckhnawi writes: "As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms." (as-Si'aayah: vol. 2 p 152) There is ijmaa' on this issue.
Translation: "Yazid ibn Abi Habib states that Rasulullah passed by two women who were performing their salah. He said to them, "When you prostrate, then make the parts of your body touch the ground because a woman is unlike a man in these aspects." (Maraaseel Abi Dawud p 118; and its like in as-Sunan al-Kubra alil- Bayhaqi: vol. 2 p 223)
Imam Bayhaqi narrates the following hadith: Abdullah Ibn Umar reports that Rasulullah said, "When a woman sits during salah, she should place her one thigh over the other and when she prostrates, she must attach the stomach to her thighs so that is more concealing for her. Indeed, Allah looks at her and tells the angels, "O My angels! Bear witness hat I have forgiven her." (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 223)
The following narration appears in Kanz ul-Ummal: "Ibn Umar states that when a woman prostrates, she must let her stomach touch her thighs in order to make herself completely concealed." (Kanz ul-Ummal: vol. 4 p 117)
Imam Ibn Abi Shaybah narrates: "Ibrahim says that when a woman prostrates she should join her thighs to her stomach without raising her posterior and without stretching her limbs out like a male." (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The following words have been narrated by Ibrahim Nakha'i: "Ibrahim said that when a woman prostrates she must draw her thighs inwards and place her stomach on them." (Ibid)
Mujaahid: "Muhaahid used to dislike that a man attach his stomach to his thighs as a woman does." (Ibid)
Hasan al-Basri: "Hishaam reports from Hasan who says that woman should draw herself closely together in sajdah." (Ibid)
Imam Abdur-Razzaq narrates: Ibrahim says, "A woman used to be commanded to place her arm and her stomach on her thigh when she goes into sajdah and not to spread her limbs out as a male does so that her buttocks are not raised." (al-Musannaf li-Abdir-Razzaq: vol. 3 p 138)
Allamah Muhammad Taahir al-Gujaraati narrates: "When a lady performs salah, she must contract herself when she sits down and when she goes into sajdah and she must not spread her limbs out." (Majma' Bihar l-Anwaar: vol. 1 p 521)
THE SITTING POSITION
Taraabu' is to sit cross legged. This narration indicates that initially the women sat in the position of tarabbu' but this command was later abrogated and they were ordered to draw themselves close together and lean onto one side by resting on their left buttocks and completely contracting themselves.
Sheikh Abu’l-Wafaa Afghaani writes: "This is the most authentic narration of this chapter i.e. the sitting position of women . It is for this reason that Imam Abu Hanifah has made it the basis of his madh'hab." (Ta'leeqash-Sheikh Abul-Wafaa Afghaani ala Kitab il-Aathaar lil-Imam Muhammad ash-Shaybaani: vol. 1 p 208)
Abu Bakr Ibn Abi Shaybah narrates: When Ibn Abbas was asked about the Salah of a woman, he replied, "She must draw herself close together and lean onto one side by resting on her left buttock." (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p270)
In another narration of Musannaf Ibn Abi Shaybah (vol . 1 p270), one finds the following words: (Arabic text)
Translation: Ibrahim said: "A woman should sit in salah as a man does." This quotation indicates permissibility.
The following narration is also quoted by Ibn Abi Shaybah: Khalid ibn Lajlaaj said that women were commanded with tarabbu' when they sat in salah and they should not sit like men on their buttocks. That is in order that nothing happens." (al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 270)
The Fuqahaa took these narrations into consideration and delivered the following ruling: "A woman should sit on her left buttock and position her legs out on her right hand side because that is more concealing for her." (al-Hidaayah: vol. 1 p 55)
The above narrations indicate that Ibrahim Nakha'i used to issue the fatwa in Kufain accordance with this practise, while in Madinah Mujhaahiddid likewise as did Hasan Basri in Basrah.
These ahaadith and aathaar clearly indicate that the salah of females differs from that of males
Chapter 5 – What the Fuqaha Say
He says in another place: "A woman should bend slightly in ruku; without spreading her fingers out completely. However, she must contract herself and place her palms on her knees and bend them slightly . She must not spread out her arms as this is more concealing for her." (Ibid p 494)
Mulla Ali Qaari rahimahullah: "A woman will raise her hands till her shoulder (when performing takbir tahrimah)." (Fath bab al-`Inayah bi-sharh an-niqayah: vol. 1 p 239, see p 242, 262 and 265; and al-Fataawaa al-Aalamkiriyyah: vol. 1 p 73
Allaamah Badr ud-Din al-Ayni: "According to Umm ud-Dardaam Ataa, Zuhri and Hammaad and others, a woman should raise her hands till her breasts." (al-Binayah fi sharh al-Hidaayah: vol. 2 p 187)
Muhammad ibn Muqaatil narrates the same verdict from the Hanafi jurists. (Ibid)
Burhanud-Din al-Marghinaani rahimahullah, the author of al-Hidaayah states that this is the correct and accepted version. (al-Hidaayah: vol. 1 p 50)
It is stated in the Fataawaa Aalamgiriyyah: "As for a female she must bend slightly in ruku' without spreading her fingers out. She must keep them together on her knees by merely placing the palms. She must bend her knees slightly and not spread her arms out.
A woman will sit on her left buttock and position her legs out to the right side." (al-Fataawaa al-Alamkiriyyah: vol. 1 p 75)
Sheikh Muhammad Zakariyya al-Kaandhlawi rahimahullah: "It is unconditionally preferable according to us (Hanafi jurists) for a woman to sit on her buttocks with her legs positioned out to the right hand side. " (Awjaz al-Masaalik: vol. 1 p 258)
Allaamah Abd ul-Hayy al-Lukhnawi rahimahullah: "A woman differs from a man in many of the actions of salah…"(as-Si'aayah: vol.2 p 205)
He then goes on to list the differences as mentioned by the other jurists.
And Allah knows best.