Women’s prayer

That the women‟s prayer is different from men‟s is clear from the general nature of the
shari‟ah commands, as women are supposed to be in veil. In all acts, they are supposed to
adopt the way that provides them maximum veilness (hijaab, satr). A large number of
saheeh hadeeths from the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬, including hadeeths from Bukhaaree,
testify to the fact that the commands for women regarding prayer is not same as those for
men. Other dha‟eef hadeeths further elaborate this principle. Here we present a selection
of some such hadeeths. It must be made clear in the beginning itself that some people
nowadays consider dha‟eef hadeeths to be a non-hadeeth which is against the truth. The
dha‟eef hadeeths are also a kind of hadeeths, but occupy a lower position in the hierarchy
of hadeeths. Only maudhoo‟ hadeeths can be termed as non- hadeeths.

As for the hadeeth meaning, offer your prayer as you have

seen me offering (Sunan Daara Qutni 3/181/1079); it has no effect on the matter as it is a
general command, addressed first to men. According to Arabic grammar, the words
and are addressed to men, so the meaning of the hadeeth would be pray, O men,
as you men have seen me praying. Had there been no other hadeeth specifying that
women should pray differently from men, then only it could have been concluded that
women‟s prayers should be same as men‟s. As for a saheeh hadeeth from the Prophet
َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬specifying that men and women should pray in the same manner, even the
famous Ghair Muqallid scholar Shaikh Naasiruddeen Al Albaanee (d. 1999) could not
find one.

Now let us first have a look at the meaning of some of the hadeeth terminologies.

Hadeeth and its major categories:

With respect to the authenticity, there are four major categories of hadeeths:
1. Saheeh 2. Hasan 3. Dha'eef 4. Mauzoo‟
2. Correct 2. Fair 3. Weak 4. Fabricated

1. Saheeh hadeeth (correct hadeeth) fulfills five conditions: its chain of narrators
should be without break, the narrators should be trustworthy, they should have
good memory and preserving power, the hadeeth should not contradict a stronger
hadeeth, and it should be free from unapparent defects.
2. Hasan hadeeth (fair hadeeth) also fulfills these conditions except that one or more
of its narrators is somewhat weak in memory and preserving power. Also, a
dha‟eef hadeeth (weak hadeeth) becomes hasan if it gets corroborated on account
of possessing numerous chains of narrators.
3. Dha‟eef hadeeth (weak hadeeth) is a hadeeth which is inferior to the above two. It
lacks one or more of the attributes described in hasan hadeeth.
4. Maudhoo‟ hadeeth (fabricated hadeeth) is the one in which one or more of the
narrators has been proved to be a liar in narrating the Prophet's َ‫صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬
hadeeths.
There is no difference of opinion among the scholars regarding the ability of saheeh and
hasan hadeeths to stand as evidence in proving and deducing commands of the Islaamic
shari‟ah.
As for dha‟eef hadeeths, the overwhelming majority of scholars hold the opinion that
they cannot stand as evidence in matters of rulings and commands of the shari‟ah, but
they can be taken as evidence in matters of:
1 Describing the excellence and rewards for good deeds
2 Inducing desire for good deeds and inducing fear over bad deeds
3 Stories
4 Battle-details
However, as will be clear from the following quotes, the majority of scholars follow
dha‟eef hadeeths to some degree even in matters of commands of the shari‟ah:
1 Imaam Abu Haneefah said: A weak hadeeth from Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬is
better than mere analogy (qiyaas), and deducing commands on the basis of
analogy is not permissible in presence of a dha‟eef hadeeth. (Al Muhallaa by Ibn Hazm
3/161, Hadeeth Aur Fahm e Hadeeth by „Abdullaah Ma‟roofi p.427)
2 Imaam Shaafi‟ee considers a mursal hadeeth (whose chain of narrators is broken
at the top) dha‟eef, yet if there is only mursal hadeeths available in an issue, then
he makes it the basis for deducing commands. (Fathul Mugheeth by Sakhaawi 1/270 quoting
Maawurdi, Hadeeth Aur Fahm e Hadeeth by „Abdullaah Ma‟roofi p.428)
3 Imaam Shaafi‟ee prefers a dha‟eef hadeeth over analogy. (I‟laamul Muwaqqa‟een by Ibn
Qayyim 1/32, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.428)
4 Imaam Ahmad bin Hanbal said: I do not go against a dha‟eef hadeeth if there is
no other hadeeth on the issue contradicting this dha'eef hadeeth. ( Sharh Al Kaukab Al
Muneer 2/573, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
5 The correctness of a hadeeth is not a pre-condition (for following it) with regard
to desirable (nafl) acts and for describing the excellence and rewards of good
deeds. (Al Mughnee by Ibn Qudaamah 2/88, 2/206, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
6 Imaam Auzhaa‟ee used to base his deduction of commands on hadeeths with
broken chain of narrators (a kind of dha'eef hadeeth) and hadeeths by Syrians with
broken chain at the top. (Siyar u A‟laam An Nubalaa‟ by Imaam Zahabi 7/114, Hadeeth Aur Fahm e Hadeeth
by 'Abdullaah Ma‟roofi p.429)
7 Imaam Abu Dawood used to include dha'eef hadeeths in his book if he did not
find any other hadeeth in the matter because he considered them to be stronger
than the opinions of other people, according to Ibn Mundah. (T adreebur Raawee by Ibn
Mundah, Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.429)
8 According to Imaam Nawawee, dha'eef hadeeths can be followed if it conforms to
precaution in an issue. For example, if there is a dha'eef hadeeth saying that some
particular forms of business transactions or marriages are detestable, then it is
desirable to follow them and abstain from engaging in those acts. ( Sharh Al Azkaar by Ibn
„Allaan 1/68, 1/78; Hadeeth Aur Fahm e Hadeeth by 'Abdullaah Ma‟roofi p.430)
9 If a Quraanic verse or saheeh hadeeth can have two or more meanings, or a few
hadeeths contradict each other, then the Islaamic scholars take the help of dha'eef
hadeeths for giving preference to one above the other. (Hadeeth Aur Fahm e Hadeeth by
'Abdullaah Ma‟roofi p.430)

The great muhaddiths and dha’eef hadeeths

There are some great scholars of hadeeth about whom it is famously said that they
do not approve of dha‟eef hadeeths even in matters of rewards for good deeds. Whatever
is mentioned under this topic has been taken from Hadeeth Aur Fahm e Hadeeth by
„Abdullaah Ma‟roofee p.433-456.
 Imaam Bukhaaree: He compiled a valuable collection of hadeeths related to
etiquettes and moralities Al Adab Al Mufrad. Naasiruddeen Al Albaanee
recompiled it as Saheeh of Al Adab Al Mufrad and Dha‟eef of Al Adab Al Mufrad.
According to Shaikh „Abdul Fattaah Abu Ghuddah, the book has 52 weak
narrators.
 Imaam Muslim: In his preface, he categorized hadeeths into three: (1) hadeeths
narrated by expert memorizers, (2) hadeeths narrated by average memorizers and
who are apparently safe from criticism, and (3) hadeeths narrated by narrators
who are weak or abandoned. Shamsuddeen Muhammad bin Ahmad Az Zahabee
says about him and his book Saheeh: He inludes the hadeeths of the third category
as support and confirmation which are not numerous, but he rarely includes them
as the fundamental or main hadeeth. Such (weak) narrators include „Ataa bin
Saaib, Laic bin Abee Sulaim, Yazeed bin Abee Ziyaad, Abaan bin Sam‟ah,
Muhammad bin Is- haaq, … (Siyar u A‟laam in Nubalaa‟ 12/575)
 Yahyaa bin Ma’een: Ibn Maryam narrates: I heard Ibn Ma‟een say: Idrees bin
Sinaan‟s hadeeths dealing with making the hearts tender may be written. (Al Kaamil
by Ibn „Adee 1/666) Thus, though Idrees bin Sinaan is dha‟eef, his hadeeths dealing with
making the hearts tender (or more generally, excellence of acts) are acceptable.
Regarding Zhiyaad bin „Abdullaah Al Bakkaaee, Ibn Ma‟een says: He is of no
value, is acceptable in the subject of the Prophet‟s battles but in other subjects he
is unacceptable. Thus Ibn Ma‟een accepts the hadeeths of an otherwise za‟eef
narrator in the subject of the Prophet‟s battles.
 Shaikhul Islaam ibn Taimiyyah: His book Al Kalim At Tayyib contains many
dha‟eef hadeeths as is clear from Naasiruddeen Al Albaanee‟s book Dha‟eef of Al
Kalim At Tayyib.
 Ibn Jauzhee
 Nawawee
 Ibn Hajar
 Suyoothee
 Ibn Qayyim Al Jauzhiyyah

Hadeeths in which women are ordered to pray

differently from men

Clapping for women

Saheeh Bukhaari 3/86/643
Hazrat Sahl bin Sa‟d As Saa‟idi narrates that the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
If something unusual happens during a (congregational) prayer then a prayer-offerer
should say SubhaanAllaah. When he says SubhaanAllaah, the imam and othe r
prayer-offerers will turn their attention towards him. As for clapping (during prayer to
draw others‟ attention), it is meant for women.
(Clapping means beating the left wrist with the right hand while standing during prayer)
(Also in Bukhaaree 4/425/1142, 4/452/1158; Muslim 2/404/639, Abu Daawood 3/126/805, Nasaaee 3/260/776).
Saheeh Bukhaaree 4/400/1128
Hazrat Abu Hurairah narrates that the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
Saying SubhaanAllaah is for men and clapping is for women.
(Also in Nasaai 4/447/1192)

Ibn Maajah 3/323/1026

Ibn „Umar said:
The Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬has permitted clapping for women and saying
SubhaanAllaah for men.

Headscarves for women

Abu Daawood 2/275/546
Hazrat Aaisha narrates that the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
Allaah does not accept the prayer of a woman without headscarf.

Raising hands to the level of breasts for women

I‟laaus Sunan 2/181 Al Mu‟jam Al Kabeer by Tabaraani 15/396/17497
Hazrat Waail bin Hujr narrates that the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
“Ibn Hujr! When you offer the prayer, raise your hands to the level of your ears, and a
woman should raise her hands to the level of her breast.”
(T abaraanee has narrated it through the chain of Maimoonah bint Hujr through her father‟s sister Umm e Yahyaa bint Abdul Jabbaar
and I do not know about her (the latter). The rest of the narrators are reliable. – Majma‟uz Zawaaid)

I‟laaus Sunan 2/181

The command that has been given in the hadeeth provides a woman more veil (hiding of
body-parts) and more veilness is demanded from her in the holy Shari‟ah. Umme Dardaa,
Ataa, Zuhri, Hammaad and others also hold this view, according to „Ainee in Sharhul
Hidaayah (1/206). We have quoted this hadeeth to support our unapparent analogy and
not to base our argument on it as the hadeeth (being dhaeef) is not capable of being the
basis for argument.

Juz e Raf‟il Yadain by Imaam Bukhaaree 1/22/23

Abd Rabbihi bin Sulaimaan bin Umain narrates that he saw Umm e Dardaa raising her
hands to the level of her shoulders.

(The compiler of I‟laaus Sunan says: All the compilers of this chain are reliable. Umm e
Dardaa is one of the great Companion women (Sahaabiyyah). Her name was Khiyarah,
according to Tahzeebut Tahzeeb.)

I‟laaus Sunan 2/199

There is a hadeeth in Saheeh Ibn e Khuzaimah narrated by Waail bin Hujr. He said:
I offered prayer with the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬. He kept his right hand over his left
hand on his chest.
……………………. As for a woman she should keep her hands over her breast as this
position provides her more veilness.

Women in menses
I‟laaus Sunan 1/372/353
Hazrat Mu‟aazah narrates that she asked Hazrat „Aaishah:
What‟s the matter with a woman in her menses that she is supposed to do the qadhaa of
her fasts and not of her prayers?
Hazrat „Aaishah said: When the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬was alive, we used to
undergo menses and then we were commanded to do qadhaa of the fasts and not of the
prayers. (A whole group of muhaddiths has quoted this hadeeth, according to Nailul
Awtaar 1/269.)

I‟laaus Sunan 1/372/354

Hazrat Abu Saeed Khudri narrates that the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
Isn‟t it true that when a woman undergoes menses, she neither fasts nor offers prayers?
(Narrated by Bukhaaree and Muslim as part of a long hadeeth. –Bulooghul Maraam 1/23)

Women’s prayer at home is better than congregat ional

prayer behind the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬in his mosque
Saheeh Bukhaaree 4/377/1116
Hazrat Abu Hurairah narrates that the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
Prayer in my mosque is better than a thousand prayer in any other mosque except Masjid
Haraam (of Makkah).

Saheeh Ibn e Khuzaimah 3/95/1689

Hazrat „Abdullaah bin Suwaid Al Ansaari narrates from her father‟s sister, the wife of
Abu Humaid As Saa‟idi saying: She came to the holy Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬and said:
O Allaah‟s Prophet َ‫ ! صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬I love (congregational) prayer with you (in your
mosque).
The Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
I know that you love (congregational) prayer with me. But your offering the prayer in
your inner room is better than your prayer in the outer room,
your prayer in the outer room is better than your prayer in the open courtyard of your
house,
your prayer in the open courtyard of your house is better than your prayer in the mosque
of your people (locality), and
your prayer in the mosque of your people (locality) is better than your prayer in my
mosque.

She then ordered the construction of a prayer-room in the innermost and darkest part of
her house. She used to say her prayers there till she met Allaah (died).

Albaanee says: Hadeethun hasan (meaning, a fairly reliable hadeeth).

(Also in Al Mu‟jam Al Kabeer by Tabaraanee 8/233/9369, Musannaf Ibn Abee Shaibah 2/277, 2/384, Ma‟rifatus Sunan wal Aathaar
4/443)

Musannaf Ibn Abee Shaibah 2/276

Hazrat Aaishah says: Had the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬known what new things the
women have started, he would have prohibited them from coming to mosques as the
women of Banu Israail were prohibited.

Women’s prostration is different from men’s

Maraaseel e Abu Daawood 1/107/84
Yazeed bin Abi Habeeb narrates that the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬passed by two women
who were offering prayer. The Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬said:
When you prostrate, keep your fleshy hind part (hips) in touch with the ground as the
woman is not like a man in this matter.
Al Awsat by Ibn Munzir 7/166/2259
Naafi‟ narrates that Hazrt Ibn „Umar used to command his women to sit cross- legged
during prayer.

Sharh Musnad Abee Haneefah 1/191

Naafi‟ narrates that Ibn „Umar was asked how the women used to offer prayer in the days
of the Prophet َ‫ صَّلَى اهللُ عَّلَيْهٍ وَسَّلَم‬. He replied:
They used to sit cross-legged, then they were ordered to sit on their hips (keeping their
body parts close together).

Musannaf Ibn Abee Shaibah 1/302

Hazrat „Ali said: When a woman prostrates, she should keep her body parts close
together and keep her thighs close (to her lower legs).
Hazrat Ibn „Abbaas was asked about a woman‟s prayer. He said that she should keep her
body parts close together.
Musannaf Ibn Abee Shaibah 1/303
Hazrat Ibraaheem (Nakha‟ee) said: When a woman prostrates, she should make her
abdomen touch her thighs, she should not raise her hips and (not) separate them from her
lower legs like a man.

Notes: 1. Here prayer stands for namaaz (salaah)

2. dua = supplication
3. durood = blessing
4. References like 2/251/1024 mean volume no./page no./hadeeth no.
5. h=‫ه‬, h=‫ح‬, z=‫ذ‬, z=‫ز‬, z=‫ظ‬, dh=‫ض‬, c=‫ث‬, s=‫س‬, sh=‫ش‬, s=‫ ' ص‬or „ or ‟=‫ع‬,‫ء‬, g=‫غ‬, t=‫ت‬, t=‫ط‬