IBN HAZM ON THE LAWFULNESS OF WOMEN ATTENDING PRAYERS IN THE MOSQUE
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 Ibn Hazm On The Lawfulness Of Women Attending Prayers In The Mosque
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ibn Hazm
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THE LAWFULNESS OF WOMEN ATTENDING PRAYERS IN THE MOSQUE – Book Sample

Ibn Ḥazm’s argument’ THE LAWFULNESS OF WOMEN ATTENDING PRAYERS IN THE MOSQUE

(318) Mas’alah (the issue discussed): If the women attend the prayer along with the men, it is good, because of what has come in

the sound (saḥiḥ) narration, that they used to attend prayers with the Messenger of God, upon him be peace, and he knew that.2

[Women praying in a congregation of only women

(319) Mas’alah: And if women (not in the mosque but with other women) pray in congregation, and one of them leads the prayer, it is still good, because there has not come any text (from the Qur’an and Sunnah) prohibiting them from that. And the women do not void (yaqta’u) each other’s prayer,1 because of the saying of the Messenger of God, upon him be peace:

 ‘The best rows of the women are the last ones.’

It has been transmitted to us (ruwwina/ rawayna) from the route (tanq) ‘Abd al-Ral:,rnan ibn Mahdi from Sufyan al-ThawrI from Maysarah ibn I:Iabib al-Nahdi, he is Abii Khazim, from Raytah al­I:Ianafiyyah, that ‘A’ishah the mother of the believers led (the women) in the fart/ prayer.3

And (it has been transmitted to us), from YaJ:,ya ibn Sa’Id al-Qattan from Ziyad ibn Liil;tiq from Tamimah bint Salamah from ‘Nishah the mother of the believers, that she led some women in the fart/ of the maghrib prayer, and she stood in the middle of them, and she recited the Qur’an aloud.4

11271 And (it has been transmitted to us), from ‘Abd al-Razzaq from Sufyan al-Thawri1 from ‘Ammar al-DuhnI from .f:Iujayrah bint .f:Iuô€€œayn, that she said: Umm Salamah the mother of the believers led us in the ‘aṣr prayer, and she stood in the middle of us.2

And (it has been transmitted to us), from Yaḥya ibn Sa’Id al-Qattan, from Sa’Id ibn Abl ‘Ariibah, from Qatadah, from the mother of al­.Ḥasan ibn AbI al-Ḥasan, she is Khayrah, it is her name, she is reliable and well-known; she narrated to them that Umrn Salamah the mother of the believers used to lead them (the women) in the prayer during the month ofRama<;lan, and she used to stand with them in their row.3

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And (it has been transmitted to us), from ‘Abd al-Razzaq from Ibn Jurayj, that he said: Yaḥya ibn Sa’Id al-Anṣāri informed me (akhbarani) that ‘A’ishah the mother of the believers used to lead the women in the nafl prayer and used to stand in the middle of them.4

112s1 And (it has been transmitted to us), from ‘Abd al-Razzaq from Ibrahim ibn Muḥamad, from Dawiid ibn al-l:Iuô€†§ayn, from Ikrimah, from Ibn ‘Abbas, that he said: ‘The woman will lead other women in the nafl prayer, while she will stand in the middle of them.’5

And it has been narrated from Ibn ‘Umar that he used to command a slave-girl of his to lead his women in the (prayers during the) nights of Ramazan.6

And from among the Followers (tābi’iin), it has been transmitted to us from Ibn Jurayj from ‘Ata’,1 and from the son ofMujahid from his father,’ and from Sufyan al-Thawri from Ibrahim al-Nakha’i and al-Sha’bi,3 and from WakI’ from al-RabI’ from al-Ḥasan al-Baṣri, that all of them upheld the permissibility of a woman leading other women in the prayer while standing in the middle of them. ‘A;a’, Mujahid and al- 1:-Iasan said: ‘In the farrf and nafl.’ And others did not forbid that. It is the opinion of Qatadah, al-Awza’I, Sufyan al-Thawri, Is]:iaq, Abu Thawr, and the majority of the people of Ḥadith. It is also the opinion of Abu Ḥanlfah, al-Shafi’i, AḤmad ibn Ḥanbal, Dawud and their companions.4

Sulayman ibn Y asar and Malik ibn Anas say: a woman cannot lead other women in a fare;! prayer or in a natl prayer.5 This is an opinion for whose validity there is no evidence. It is also against the opinion of a group of the Companions, and no opponent to them is known from among the Companions, may God be pleased with them. And they (i.e., the followers of Malik) spread this when it fits in with their conformity (taqlid).

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