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The difference between the prayers of men and women 9635962117

Islami Jindegisalat


Question

There is a difference between men and women in the way they perform a prayer. Some people say, “Men and women have the same way of praying. There is no difference in the method of performing the prayers of both in the hadith. Now my question is, is there any difference in the way men and women perform their prayers? If there is, then you will be grateful in the light of Hadith. 9266516375


Answer

- حامداومصلياومسلما، بسم الله الرحمن الرحيم -

There are some rules in the Shari'ah which have been imposed equally on men and women. But there are some differences in the rules and regulations for implementing it. The Qur'an-Hadith places special emphasis on veiling women. And on this screen, women have been exempted from Azan, Iqamah, Imamate and Jum'ar and Jama'at prayers. Although the instruction to perform the prayer has been imposed equally on both men and women, some differences have been made between men and women in the Hadith regarding the rules or methods of performing the prayers, with reference to the veil. So the following is an example of some of the rukun or hukum, which differ between men and women in the light of the hadith and fiqh of the method or principle of collecting all the rukun. The source of Shari'ah rules is not only the Qur'an-Hadith, but there are two other sources recognized by the Qur'an-Hadith. Otherwise, it is impossible to fully prove the prayers of men by the Qur'an alone. Therefore, a class of people basically denies the Qur'an-Hadith by claiming the only Qur'an or the hadith of Bukhari Sharif to prove the difference between the prayers of men and women. With that in mind, notice the following answer. (1) Raising the hand during tahreema in takbeer: Raise the thumb of both hands up to the ears. Women, on the other hand, raise the fingers of both hands up to both shoulders. This has been narrated in Hadith Sharif: Hazrat Wail Ibn Hujar agreed. It is narrated that the Prophet (peace and blessings of Allaah be upon him) called him and said, “O Ibn Hujr! When you pray, raise both your hands to your ears. And the women will raise their hands along their shoulders. " In this connection, there are fatwas from several Tabi'i jurists on page 260 of the first volume of Musannaf Ibn Abi Shaybah. Moreover, there are similar narrations from jurists in this regard. For example, “When one wishes to enter the prayer, he should raise both his hands up to his ears, so that the thumbs of the hands are along both ears. And the women will raise both their hands up to their shoulders. Then he will tie his hands saying takbeer. That's the decent thing to do, and it should end there. " (2) Hand tied: Men should hold the hinge of the left hand with the right hand below the navel. Women, on the other hand, will place their right hand on their chest and their left hand on their left. So it is known from the accepted hadith that the Prophet (peace and blessings of Allaah be upon him) tied his hands under the navel in prayer. So it is sunnat for men to tie their hands under the navel. But in the case of women, the consensus of Fuqaha 'is that it is Sunnah to put one's hand on their chest. Since the scholars have agreed on this point, it must be acted upon. Because, in the light of Qur'an and Hadith, the one who violates the consensus will go to hell. (3) Prostration: There are many differences between men and women in prostration. For example, during prostration, men should keep both legs and abdomen separate and prostrate openly. In the same way, keep both elbows high above the ground and do not keep one limb in line with the other. Women, on the other hand, are the complete opposite of men. That is, women should not keep the two runs separate during the prostration, but should keep the abdomen in line with the run and prostrate very numbly, so that one limb matches the other limb. The following are some hadiths in this regard. Hazrat Zaid agreed. It is narrated that the Prophet (peace and blessings of Allaah be upon him) was once leading two women when he said to them, “When you prostrate, your body will be on the ground. Because, in case of prostration, women are not like men ”. Hazrat Ali agreed. He said that women should prostrate very numbly and during prostration they must keep their stomachs in line with both the runs. Hazrat Laish Rah. Narrating from the famous Tabi'i and jurist Hazrat Mujahid, he said that he considered it makrooh to place the belly of a man on both thighs like a woman in prostration. Hazrat Ibrahim agreed. It has been narrated that when prostrating, women must keep their stomachs in line with the thighs and do not raise their buttocks and do not prostrate as openly as men. In the light of the above hadith and the A-Sa-Bay Sahabah, it appears that there are many matters in the case of prostration in which the rules of men and women are not the same, but different. (4) The method of sitting between two prostrations and during tashahhud: It is universally accepted that men should sit on the left leg in prayer and keep the right leg upright. But in this case women are the complete opposite of men. That is, they will sit on the buttocks and keep both legs out to the right facing the Qibla. For example, it has been narrated in Hadith Sharif- Hadrat Ibn 'Umar was asked, "How did women pray in the time of the Prophet (peace and blessings of Allaah be upon him)?" He replied that the women used to sit on their buttocks and were instructed to prostrate and sit motionless. By discussing some of the above mentioned aspects of prayer in the light of Hadith, it is as clear as daylight that there are many aspects of prayer in which there are some differences between men and women in the way they are performed. So those who do not study the book of Hadith or do not understand the Hadith say that there is no difference between men and women praying in the Hadith, I hope they will not try to utter such fabricated sentences after reading the above discussion. 4996581654

- والله اعلم باالصواب -

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Source

  • ই’লাউস সুনাম, Part: 2, Page: 156
  • জামিউল মাসানীদ, Part: 1, Page: 400
  • ই’লাউস সুনাম, Part: 3, Page: 20
  • মুসান্নাফে ইবনে আবী শাইবা, Part: 1, Page: 303
  • মুসান্নাফে ইবনে আবী শাইব, Part: 1, Page: 302
  • সিআয়াহ, Part: 2, Page: 1,156
  • মাজমূ’আয়ে রাসায়িল, Part: 1, Page: 307
  • ই’লাউস সুনাম, Part: 3, Page: 19