WHY NOT WOMEN ALLOWED IN MOSQUE? (Q). Why are women, not allowed in the Mosque?

Answer: The question asked is, why are not women, allowed in the Mosque - And in brief, it is difficult. There is no statement in the Quran or the Sahih Hadith, which prevents women from entering the Mosque. Some people quote a particular Hadith, and say that the Prophet said It is better for the women to pray in the house, than the Mosque - It is better for her to pray in the house, in her inner room, than in her house. They are taking hold only of one source, and neglecting all the other sources - You should realize the context of this Hadith. HADITH GIVE PERMISSION TO PRAY WOMEN IN MOSQUE Prophet Mohammed also said that When you pray in the Mosque in congregation, you get 27 times, more Sawab. So a lady questioned Prophet Mohammed We have got infants, we have got household work how can we go to the Mosque? - So in reply to this, the Prophet said thatIf a lady prays in the house, it is better than the Mosque - It is preferable for her to pray in the room, than the house - If she has infants or problems, then she will get the same Sawab There are several Hadiths which indicate that women were never prevented from entering the Mosque. There is a Hadith which says that...Prevent not the servant of Allah, who are females, from entering the Mosque. Another Hadith says... The Prophet ordained the husbands, that if your wives want to go to the Mosques, do not prevent them - And several Hadiths are there, I will not go to the details. But Islam gives permission for a woman to enter the Mosque - But there are separate and equal facilities - We do not believe in intermingling of sexes. Why we do not believe as the question was asked earlier.If we have intermingling of sexesand as we know what happens in the other Religious places - People come more for to Eve teasing and bird watching, than to pray. EQUAL BUT SEPARATE FACILITY Therefore, Islam does not believe in intermingling of sexes. There are separate entrances for man and woman - separate places of Wuduh, ablution, for man and woman. Man and woman are made to stand separately, and a woman cannot stand in the front, because because if a woman stands in front, but natural the man behind will be disturbed. In Islam when we pray, we stand shoulder to shoulder - And the medical doctors, they tell us that The female has 1 degree higher one degree higher temperature. If you have a lady next to you, you will feel warm and soft - Instead of concentrating instead of concentrating on Allah (SWT), you concentrate on the lady. That is why in Islam, the women have to stand

behind. You go to Saudi Arabia women are allowed in the Mosque, you go to London women are allowed in the Mosque, you go to America women are allowed in the Mosque - It is only in India, that they are prevented, and a few countries close by. You go to the Haram-Sharif in Mecca, in Masjid-eNabwi, they are allowed. But Al-Hamdullillah there are few Mosques in India, even in Bombay, which have started allowing women in the Mosque Hope the other Mosques will follow.

Translation of Sahih Bukhari, Book 12: CHARACTERISTICS OF PRAYER WOMEN OFFER FAJR PRAYER WITH THE PROPHET(SWS) Volume 1, Book 12, Number 831: Narrated 'Aisha: Allah's Apostle used to offer the Fajr prayer when it was still dark and the believing women used to return (after finishing their prayer) and nobody could recognize them owing to darkness, or they could not recognize one another. ALLOWED YOUR WIFE TO GO TO MOSQUE Volume 1, Book 12, Number 832: Narrated Salim bin 'Abdullah: My father said, "The Prophet said, 'If the wife of any one of you asks permission (to go to the mosque) do not forbid her." WOMEN ARE ALLOWED TO GO MOSQUE EVEN AT NIGHT Volume 1, Book 12, Number 824: Narrated Ibn 'Umar: The Prophet said, "If your women ask permission to go to the mosque at night, allow them." WOMEN AND MAN PRAYED TOGETHER Volume 1, Book 12, Number 778: Narrated Sahl bin Sa'd: The people used to pray with the Prophet tying their Izars around their necks because of their small sizes and the women were directed that they should not raise their heads from the prostrations till the men had sat straight.

WOMEN LEAVE THE MOSQUE BEFORE MAN Volume 1, Book 12, Number 799: Narrated Um Salama: Whenever Allah's Apostle finished his prayers with Taslim, the women would get up and he would stay on for a while in his place before getting up. Ibn Shihab said, "I think (and Allah knows better), that the purpose of his stay was that the women might leave before the men who had finished their prayer. " WOMEN LEAVE THE MOSQUE FIRST Volume 1, Book 12, Number 809: Narrated Um Salama: "The Prophet after finishing the prayer with Taslim used to stay at his place for a while." Ibn Shihab said, "I think (and Allah knows better), that he used to wait for the departure of the women who had prayed." Ibn Shihab wrote that he had heard it from Hind bint Al-Harith Al-Firasiya from Um Salama, the wife of the Prophet (Hind was from the companions of Um Salama) who said, "When the Prophet finished the prayer with Taslim, the women would depart and enter their houses before Allah's Apostle departed." WOMEN AND CHILDREN WERE SLEEPING DURING ISHA PRAYER Volume 1, Book 12, Number 821: Narrated 'Aisha: Once Allah's Apostle delayed the 'Isha' prayer till 'Umar informed him that the women and children had slept. Then Allah's Apostle came out and said: "None from amongst the dwellers of earth have prayed this prayer except you." In those days none but the people of Medina prayed. WOMEN IN THE EID SALAH Volume 1, Book 12, Number 822: Narrated 'Abdur Rahman bin 'Abis: A person asked Ibn Abbas, "Have you ever presented yourself at the ('Id) prayer with Allah's Apostle?" He replied, "Yes." And had it not been for my kinship (position) with the Prophet it would not have been possible for me to do so (for he was too young). The Prophet went to the mark near the house of Kathir bin As-Salt and delivered a sermon. He then went towards the women. He advised and reminded them and asked them to give alms. So the woman would bring her hand near her neck and take off her necklace and put it in the garment of Bilal. Then the Prophet and Bilal came to the house."

WOMEN LEAVE MOSQUE FORST Volume 1, Book 12, Number 825: Narrated Um Salama: (the wife of the Prophet) In the lifetime of Allah's Apostle the women used to get up when they finished their compulsory prayers with Taslim. The Prophet and the men would stay on at their places as long as Allah will. When the Prophet got up, the men would then get up. WOMEN EVEN JOINED THE FAJR PRAYER Volume 1, Book 12, Number 826: Narrated 'Aisha: When Allah's Apostle finished the Fajr prayer, the women would leave covered in their sheets and were not recognized owing to the darkness. WOMEN SHOULD NOT INTERMINGLE WITH MAN DURING SALAH (SEPARATE ENTRANCE AND EXIT) Volume 1, Book 12, Number 829: Narrated Um Salama: Whenever Allah's Apostle completed the prayer with Taslim, the women used to get up immediately and Allah's Apostle would remain at his place for someone before getting up. (The subnarrator (Az-Zuhri) said, "We think, and Allah knows better, that he did so, so that the women might leave before men could get in touch with them)."

Question No.4706)can the lady is permissible to lead the Juma prayer with khutba for the ladies [Topic:Women] Mu' meneen Brothers and Sisters, As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you) One of our brothers/sisters has asked this question: Asslam alikum Brother, my question is can the lady is permissible to lead the Juma prayer with khutba for the ladies, please let us know according to quran and sunnah.As we know AmmaAyesha is to lead the fard prayers with ladies. jazakalla, Sister (There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.) Answer: Woman lead Friday prayers of women In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is no one (no idol, no person, no grave, no prophet, no imam, no dai, nobody!) worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers. Fiqh-us-Sunnah Fiqh 2.58 Hadrat Aishah (r.a.) used to lead the women in salah and stand with the women in the middle of the first row. Umm Salamah (r.a.) would also do so. The Prophet (saws) appointed Waraqah to go and make the adhan for her while he (saws) instructed her to lead the women of her household in the obligatory prayers. The Messenger of Allah (saws) allowed and permitted the women to lead normal congregational prayers of women; thus it is absolutely permissible for a woman to lead other women in congregational prayers.

The term Jumuah is derived from the Arabic root word Jama which means a gathering; thus Yaum-ul-Jumuah or Friday means the day of gathering, and the Jumuah prayer signifies and implies that the believers gather in a place with the sole intention to worship their Lord together. It is absolutely obligatory that the Jumuah or mid-day Friday prayer is prayed by a gathering of the believers at an appointed place, listen to the sermon of the speaker, and then offer a two-rakah prayer in congregation altogether. If for any reason one is late or misses the two-rakah congregational prayer of Jumuah, he cannot re-pray the two-rakah Jumuah prayer by himself, but must pray a normal four-rakah Dhuhr prayer. No individual, whether a man or a woman, can offer the Jumuah or the two-rakah Friday congregational prayer individually or with only a few people at ones home. If one intends to offer the prescribed Jumuah prayer, one must gather with the believers at the appointed place of worship, listen to the sermon and then offer the two-rakah prayer in congregation with the believers all together. If one for any reason in unable to attend the prescribed Jumuah gathering and prayer, one must offer a normal four-rakah Dhuhr prayer. The Jumua sermon or prayer in congregation is not fard or obligatory upon the believing women like it is for the men in Islam. If there is a Masjid in the vicinity where the Jumua prayer is being held, there is absolutely no harm if a woman wishes to attend the Jumua sermon and prayer in congregation with the believers. But to the best of our knowledge, there is absolutely no evidence in the authentic and established Sunnah of the Messenger of Allah (saws) whereby he (saws) allowed the believing women to lead the Jumua sermon and prayer amongst the womenfolk. Because the Jumua sermon and prayer in congregation is not obligatory upon the believing woman in Islam, if there is no masjid in the vicinity for the women how wish to attend the Jumua congregation, she should offer the prescribed four rakahs of dhuhr prayers as she would do on any other day.and that would more than suffice to fulfill her prayer obligations towards her Lord. Although the Messenger of Allah (saws) did not prohibit the believing women from going to the mosques, he (saws) guided them that the prayers they offer in their homes is better and more meritorious in the Sight of Allah than her prayers offered in the mosques. Ibn 'Umar reports that the Prophet (saws) said: "Do not prevent the women from going to the mosques, although their houses are better for them."

Related by Ahmad and Abu Dawud. Umm Humaid as-Sa'diyah came to the Messenger of Allah(saws) and said: "O Messenger of Allah (saws), I love to pray with you." The Prophet (saws) said: "I am aware of that, but your salah in your residence is better for you than your salah in your people's mosque." Related by Ahmad and at-Tabarani Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength.

Question No.1815)Can [Topic:Women]

women

lead

congregational

prayers?

Mu' meneen Brothers and Sisters, As Salaam Aleikum wa Rahmatullahi wa Barakatuh. (May Allah's Peace, Mercy and Blessings be upon all of you) One of our brothers/sisters has asked this question: Assalam-o-Alaikum. Dear Brother Burhan. This time i am here with some matters which are causing much confusion to me.Please give early reply as soon as possible ): Is it forbidden for a woman to lead the Jama`at prayers; is it mentioned in some authentic Hadith that a woman can not be made the Imam of the congregational prayers of women ??? Please give detailed and xplicit replies to these questions. Over to you with kind regards. (There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.) Answer: Can women lead congregational prayers? In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is no one (no idol, no person, no grave, no prophet, no imam, no dai, nobody!) worthy of worship but Allah Alone, and we bear witness that Muhammad(saws) is His slave-servant and the seal of His Messengers. You question: Is it forbidden for a woman to lead the Jama`at prayers; is it mentioned in some authentic Hadith that a woman can not be made the Imam of the congregational prayers of women ??? Fiqh-us-Sunnah Fiqh 2.58 It is preferred to have a woman imam for women Hadrat Aishah (r.a.), the wife of the Prophet (saws), used to lead the women in salah and stand with the women in the middle of the first row. Hadrat Umm Salamah (r.a.), the wife of the Prophet (saws), would also do so. The Prophet (saws) appointed Waraqah to go and make the adhan for

her, while he instructed her to lead the women of her household in the obligatory prayers. There is absolutely no restriction for a woman to lead congregational prayers of women (only); the one difference is that the woman imam will not stand ahead of the congregation, but rather with the women in the middle of the first row. Whatever written of Truth and benefit is only due to Allahs Assistance and Guidance, and whatever of error is of me. Allah Alone Knows Best and He is the Only Source of Strength

A woman's prayer in her home is better Question: From that which is known is that the prayer of the woman inside her home is better than her praying in the masjid; So if she abandoned praying in al-Masjid al-Haraam (in Makkah) or al-Masjid an-Nabawee (in Madeenah) and (instead) prayed inside her home, would she be rewarded with the multiple reward for the prayer therein (as in al-Masjid al-Haraam and al-Masjid an-Nabawee)? Response: As regards Makkah, then the multiple (prayer) reward is attained in all of the Haram (sacred area). So if a woman prayed inside her home in Makkah, then she has attained the multiple (prayer) reward inshaa.-Allaah. As for Madeenah, then the multiple (prayer) reward is specific to al-Masjid an-Nabawee, however, if the woman prayed inside her home in Madeenah in accordance with the statement of the Messenger (sal-Allaahu `alayhe wa sallam) then much good is anticipated for her, and she will be rewarded for her sincere intention and her love for (wanting to) pray in the Masjid of the Messenger (sal-Allaahu `alayhe wa sallam). And Allaah knows best. Shaykh Saalih ibn Fowzaan al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan - Volume 3, Page 300, Fatwa No.442 ... Published: 30 October 2005 Praying behind or next to women in the Haram area Question: Sometimes due to the extreme crowds in the Haram (al-Masjid alHaraam, Makkah) the men (end up) praying behind the women or (you find) a man praying beside a woman, so is that correct? And if a woman or women came and prayed beside him, then what should he do? Response: If a man prayed behind the row of the women, then there is no harm in that as the jurists have stated, because the people are in need of doing so (when the need arises especially in the Haram area). However, if a woman prayed beside him and he feared the fitnah (of her praying beside him) then he should indicate (with his hand) she move away from him if he came and prayed there before she did. If, however, she came before him, then he should move to another place. And if a woman or women came and prayed beside him whilst he is praying, then he should indicate to them (with his hand) to move away from him.

Shaykh Ibn 'Uthaymeen Majmoo' Fataawa wa Rasaa.il Muhammad ibn Saalih al-'Uthaymeen Volume 13, Fatwa No.412 ... Published: 13 October 2006 Praying behind or next to women in the Haram area Question: Sometimes due to the extreme crowds in the Haram (al-Masjid alHaraam, Makkah) the men (end up) praying behind the women or (you find) a man praying beside a woman, so is that correct? And if a woman or women came and prayed beside him, then what should he do? Response: If a man prayed behind the row of the women, then there is no harm in that as the jurists have stated, because the people are in need of doing so (when the need arises especially in the Haram area). However, if a woman prayed beside him and he feared the fitnah (of her praying beside him) then he should indicate (with his hand) she move away from him if he came and prayed there before she did. If, however, she came before him, then he should move to another place. And if a woman or women came and prayed beside him whilst he is praying, then he should indicate to them (with his hand) to move away from him. Shaykh Ibn 'Uthaymeen Majmoo' Fataawa wa Rasaa.il Muhammad ibn Saalih al-'Uthaymeen Volume 13, Fatwa No.412 ... Published: 13 October 2006 A woman's prayer in her home is better Question: From that which is known is that the prayer of the woman inside her home is better than her praying in the masjid; So if she abandoned praying in al-Masjid al-Haraam (in Makkah) or al-Masjid an-Nabawee (in Madeenah) and (instead) prayed inside her home, would she be rewarded with the multiple reward for the prayer therein (as in al-Masjid al-Haraam and al-Masjid an-Nabawee)? Response: As regards Makkah, then the multiple (prayer) reward is attained in all of the Haram (sacred area). So if a woman prayed inside her home in Makkah, then she has attained the multiple (prayer) reward inshaa.-Allaah. As for Madeenah, then the multiple (prayer) reward is specific to al-Masjid an-Nabawee, however, if the woman prayed inside her home in Madeenah

in accordance with the statement of the Messenger (sal-Allaahu `alayhe wa sallam) then much good is anticipated for her, and she will be rewarded for her sincere intention and her love for (wanting to) pray in the Masjid of the Messenger (sal-Allaahu `alayhe wa sallam). And Allaah knows best. Shaykh Saalih ibn Fowzaan al-Muntaqaa min Fataawa Shaykh Saalih al-Fowzaan - Volume 3, Page 300, Fatwa No.442 ... Published: 30 October 2005

Can a woman lead prayer if she knows more Quraan? AsSalaam ALaik, Who leads the prayer between husband and wife if the wife knows much more of the Quran than the man ? The one who knows more Quran leads ? Or the man leads ? Please let me know ASAP. Jazakallahu Khairan. Praise be to Allaah. Ibn Hazam (may Allaah have mercy on him) said in his book Al-Muhallaa bil-Aathaar, 317: It is not permissible for a woman to lead a man or men in prayer, and there is no dispute on this matter. Also, it has been reported that a woman invalidates a mans prayer if she passes in front of him, which we will discuss further in a later chapter, in sha Allaah. The Prophet (peace and blessings of Allaah be upon him) also said, The imaam is a protection (or a shield), and ruled that (women) should definitely be behind men in prayer. The imaam should stand in front of the congregation or with them in the same row, as we have already mentioned. From these texts it is clear that it is not correct for a woman to lead a man or men in prayers. (al-Muhallaa, part 2, Salaat al-Jamaaah). Ali ibn Sulaymaan al-Mardaawi al-Hanbali (may Allaah have mercy on him) said: With regard to his saying It is not right for a woman to lead a man in prayer, and this applies whatever the case. (Al-Insaaf, part 2, Baab Salaat al-Jamaaah). And Allaah knows best. Islam Q&A Sheikh Muhammed Salih Al-Munajjid

Women leading prayers Can women pray in congregation ( Jamaah ) with a woman performing as Imaam ? Praise be to Allaah. It is not prescribed for women to recite the adhaan and iqaamah as it is for men. If a woman does recite the adhaan and iqaamah, it may be one of the three following scenarios: 1 She recites the adhaan and iqaamah for a group of men only, or for a mixed group of men and women. This is not prescribed in Islam and her adhaan and iqaamah for a group of men do not count 2 3 She recites them for a group of women only. Or she recites them for herself when she is alone.

It is permissible for her to recite the adhaan for a group of women or for herself, but it is not like the case with men. For men it is more emphatically required, whereas for women, if they give the adhaan it is permissible, and if they do not, it is also permissible. If a woman does recite the adhaan, she must keep her voice low and make it just loud enough for her companions to hear. If a woman says the iqaamah for herself or for a group of women, that is better and is closer to what is mustahabb, but if she does not do that, the prayer is still valid. With regard to a woman leading the prayers and acting as an imaam, one of the two following scenarios may apply: 1 A woman leading men, or a mixed group of men and women. It is not correct for a woman to lead men in prayers at all, regardless of whether it is a fard (obligatory) prayer or a naafil (supererogatory) prayer. 2 A woman leading women in prayer. It is mustahabb for women to pray together (in jamaaah) when they get together in a place. One of them should lead the others, but she should stand with them in the middle of the row. It is permissible and correct for a woman to lead other women in prayer. From Wilaayat al-Marah fil-Fiqh al-Islami

Can a woman say Ameen out loud when she is praying with her husband at home? Do women say "Ameen" quietly in salaah at home with their husbands and in the masjid? What about with other women?. Praise be to Allaah. Firstly: Saying Ameen is Sunnah for every worshipper when he finishes reciting al-Faatihah. Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo, 3/371: Saying Ameen is Sunnah for every worshipper after al-Faatihah, whether he is leading the prayer or is following an imam, or praying alone, for men, women and children, whether they are praying standing up, sitting down or lying down (i.e., if they have an excuse), whether they are praying an obligatory prayer or a naafil prayer, whether the prayer is one in which Quraan is recited silently or out loud. There is no difference of opinion concerning this among any of our companions. Secondly: Women are not permitted to raise their voices when they are present with men who are not their mahrams. Hence the Prophet (peace and blessings of Allaah be upon him) forbade women to say Subhaan-Allaah during prayer if they want to alert the imam to something; rather they should alert him by clapping. It was narrated from Sahl ibn Sad al-Saaidi that the Messenger of Allaah (peace and blessings of Allaah be upon him) went to Bani Amr ibn Awf to reconcile between them. (In the meantime) the time for prayer came, and the muezzin came to Abu Bakr and said, Will you lead the people in prayer, and should I say the iqaamah? He said, Yes. So Abu Bakr started to lead the prayer. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) came when the people were still praying, and he passed through the rows until he stood in the first row. The people clapped but Abu Bakr used not to glance sideways whilst he was praying. When the peoples clapping continued, he turned and saw the Messenger of Allaah (peace and blessings of Allaah be upon him). The Messenger of Allaah (peace and blessings of Allaah be upon him) gestured to him to stay where he was, so Abu Bakr (may Allaah be pleased with him) raised his hands and praised Allaah for what the Messenger of Allaah (peace and blessings of Allaah be upon him) had told him to do. Then Abu Bakr stepped back until

he was level with the row and the Messenger of Allaah (peace and blessings of Allaah be upon him) came forward and led the rest of the prayer. When he finished he said, O Abu Bakr, what kept you from staying put when I told you to? Abu Bakr said, It was not right for the son of Abu Quhaafah [referring to himself] to lead the Messenger of Allaah (peace and blessings of Allaah be upon him) in prayer. The Messenger of Allaah (peace and blessings of Allaah be upon him) said, Why did you clap so much? If something happens to anyone during his prayer, let him say Subhaan Allaah, for if he says Subhaan Allaah, people will take notice. Clapping is only for women. (Narrated by al-Bukhaari, 652; Muslim, 421) Ibn Hajar said: He did not let women say Subhaan Allaah because they are commanded to lower their voices in prayer in all circumstances, because of the fear that their voices may cause fitnah (temptation). He forbade men to clap because this is something for women. Fath al-Baari, 3/77 This prohibition applies if there are non-mahram men present. But if she is with a group of women or with men who are her mahrams, there is nothing wrong with her reciting and saying Ameen out loud. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (3/38): A woman may recite out loud in prayers where Quraan is recited out loud, but if there are men present, she should not recite out loud, unless they are her mahrams, in which case she may do that. Al-Nawawi said in al-Majmoo (3/390): With regard to women, most of our companions said that if she is praying on her own, or in the presence of other women or men who are her mahrams, she may recite out loud, whether she is leading other women in prayer or praying alone. But if she is praying in the presence of nonmahram men she should recite silently This is our opinion al-Qaadi Abu al-Tayyib said: The ruling on saying Allaahu akbar in prayers where Quraan is recited out loud and prayers where it is recited silently is the same as the ruling on reciting Quraan.

The ruling on saying Ameen in prayers where Quraan is recited out loud and prayers where it is recited silently is the same as the ruling on reciting Quraan. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/162): It is Sunnah for the imam and the members of the congregation to say it (Ameen) out loud when Quraan is recited out loud, and to say it silently in prayers where Quraan is recited silently. Al-Nawawi said in al-Majmoo, 3/371: If the prayer is one in which Quraan is recited silently, then the imam and others should say Ameen silently, following the manner of recitation. If it is a prayer in which Quraan is recited out loud, it is mustahabb for the members of the congregation to say Ameen out loud. There is no difference of opinion on this point. In conclusion: It is permissible for a woman to recite Quraan and say Ameen out loud in prayer, unless she is praying in the presence of a non-mahram man, in which case she should say it silently. And Allaah knows best. Islam Q&A

A boy leading a woman in prayer and vice versa can my 7yr old lead me in salaah? can i lead him in salaah being his mother? note:he learnt how to pray by copying me and following me in salaah Praise be to Allaah. It is OK for a boy who understands the prayer to lead others in prayer, because the Prophet (peace and blessings of Allaah be upon him) said: People should be led in prayer by the one who knows the most Quraan among them. (Narrated by Muslim, al-Masaajid wa Mawaadi al-Salaah, 1078). And it was narrated in Saheeh al-Bukhaari that Amr ibn Salamah alJarami said: My father came from the Prophet (peace and blessings of Allaah be upon him) and said that he had heard the Prophet (peace and blessings of Allaah be upon him) say, When the time for prayer comes, let the one among you who knows the most Quraan lead you in prayer. They looked and they did not find anyone who knew more Quraan than me, so they made me lead them in prayer, and I was a boy of six or seven years. (al-Maghaazi, 3963. See Fataawa al-Lajnah al-Daaimah, 7/389-390) The evidence to be found in the hadeeth is that these Sahaabah asked Amr ibn Salamah to lead them in prayer when he was six or seven years old. This indicates that a boy who has reached the age of discernment can lead the prayers. If that were not permitted, there would have been Revelation to say that it was not allowed. (Ahkaam al-Imaamah wal-Itimaam filSalaah by Abd al-Muhsin al-Muneef). If your son fulfils all the conditions and obligations of the prayer, then there is nothing wrong with him leading you. With regard to a woman leading a boy in prayer, this is not permissible, because he comes under the same rulings as a man. What is permitted is for a woman to lead other women in prayer, because the Prophet (peace and blessings of Allaah be upon him) commanded Umm Waraqah bint AbdAllaah ibn Nawfal to lead the members of her household i.e., the women in prayer. (Narrated by Abu Dawood, al-Salaah, Imaamat al-Nisaa, 500, Classed as saheeh by al-Albaani in Saheeh Sunan Abi Dawood, 553).

Sheikh Muhammed Salih Al-Munajjid Women in a house next to the mosque following the imam of the mosque in prayer I read fatwa no. 45611. What do you say since in most of our mosques the womens prayer place is put upstairs in the mosque. Does this mean that the rows are interrupted? My question is: There is a mosque in our neighbourhood where the womens prayer place is upstairs. In Taraweeh prayers, the womens section becomes very crowded. One day the imam quoted to them a fatwa saying that it was permissible for them to pray in their houses behind the imam of the mosque, so long as they hear can the imam and know the movements of his prayer, etc. As a result of that, the owner of one of the neighbouring houses provided a spacious place for the women in his house so that they could pray behind the imam. Now after the shaykhs fatwa, one of the women is asking whether it is valid for her to pray in her room behind the Shaykh. Praise be to Allaah. Firstly: If the womens prayer-space is upstairs in the mosque or downstairs, then their prayer is valid, because those who are inside the mosque do not have to be in uninterrupted rows, and there is no difference of opinion among the scholars. Rather that is stipulated for the rows of people outside the mosque. See al-Insaaf (2/293). Shaykh Ibn Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on women who pray in the mosque and cannot see the imam or the men praying behind him, and can only hear his voice? He replied: It is permissible for women and men too to pray with the congregation in the mosque, even if they cannot see the imam or the worshippers praying behind him, if it is possible to follow the imam. If the sound of his voice can reach the women where they are in the mosque and they can follow the imams movements, then it is valid for them to pray in congregation with the imam, because it is all one place and it is possible to follow the imam even by means of loudspeakers or by hearing the imams voice directly or by hearing the sound of one who conveys the takbeers etc from him. It does not matter if they cannot see the imam or the people praying behind him. Rather some scholars stipulated that the imam or the people behind him should be seen if the one who is praying is outside the mosque. The fuqaha say that it is valid for one who is praying outside the mosque to follow the imam if he can see the imam or the worshippers behind him. **** But the correct view in my opinion is that it is not valid for

a person to follow the imam outside the mosque even if he can see the imam, if there is a place inside the mosque where he could pray. That is because the point of jamaaah (congregation) is being in the same place and doing the same actions. But if the mosque is full and those who are outside the mosque are praying with the imam and can follow him, then the correct view is that it is permissible for them to follow the imam whether they can see the imam or not, if the rows are uninterrupted. To explain the matter further I say: Firstly: If the person is inside the mosque then his following the imam is valid in all cases, whether he can see the imam or not, and whether he can see the worshippers behind the imam or not, because it is all one place. For example, if the worshipper is praying on an upper floor, or on a lower floor, and the imam is upstairs, or there is a barrier between them such as a wall or curtain. Secondly: If the worshipper is outside the mosque, and there is space inside the mosque, his following the imam is not valid, whether or not he can see the imam or people praying behind him, because what is required is that the congregation be in the same place. Thirdly: if he cannot find space in the mosque and he is outside the mosque, then if the rows are uninterrupted, it is valid for him to follow the imam even if he cannot see him, because the uninterrupted rows means it is as if they are inside the mosque. End quote from Majmoo Fataawa alShaykh Ibn Uthaymeen (15/213). Secondly: If women pray in a house next to the mosque, where they cannot see the imam or the worshippers behind him, and the rows are interrupted, and they can only hear the imams voice, the scholars differed concerning this issue. Some said it is not allowed and some said that it is valid. From the words of Shaykh ibn Uthaymeen quoted above it may be understood that if the rows are uninterrupted in the house where the women are praying, their prayer in that house is valid and there is nothing wrong with them praying in that house. But if the rows do not reach the house (and are interrupted before they reach the house), then it is not valid for them to pray in the house with the imam of the mosque.

Al-Nawawi (may Allaah have mercy on him) said: If he prays in his house etc with the imam in the mosque, and there is a barrier between them, it is not valid in our opinion. This was also the opinion of Ahmad. Maalik said: It is valid apart from Jumuah. Abu Haneefah said: It is valid in all cases. End quote from al-Majmoo (4/200). Ibn Qudaamah said: If there is a barrier between the imam and the person praying behind him, which prevents him from seeing the imam or the people behind him, Ibn Haamid said: there are two reports concerning this: One is that his following the imam is not valid. The second is that it is valid. Al-Qaadi favoured the view that it is valid if they are both in the mosque, otherwise it is not valid. End quote from al-Mughni (3/45). The view of the Hanbalis is that it is not valid to follow the imam (in this case). See al-Insaaf (2/296) and Kashshaaf al-Qinaa (1/491). From this it may be concluded that the scholars differed as to whether following the imam in this case is valid. Hence in order to be on the safe side, these women should pray in another mosque where there is enough room for them, or they should appoint one of their own number to lead them in prayer, even if she reads from the Mus-haf. This is better for them than doing an act of worship concerning which there is a difference of scholarly opinion as to whether it is valid. The Standing Committee issued a fatwa stating that it is not valid to follow the imam in such cases, unless the rows are uninterrupted. They were asked: What is the ruling on one who prays in congregation in his house, listening to the loudspeakers of the mosque, and there is no continuity of rows between the imam and him, as is the situation in Makkah and Madeenah during Hajj season? They replied: The prayer is not valid. That is the view of al-Shaafi and was also the view of Imam Ahmad, unless the rows are uninterrupted until they reach his house and he is able to follow the imam by seeing him or hearing his voice, in which case it is valid. But if the condition mentioned is not met, it is not valid, because what is required of the Muslim is to offer the prayer in congregation in the houses of Allaah with his fellow Muslim, because the

Prophet (peace and blessings of Allaah be upon him) said: Whoever hears the call and does not come, there is no prayer for him, except for the one who has an excuse. Narrated by Ibn Maajah, al-Daaraqutni and al-Haakim. Al-Haafiz said: Its isnaad meets the conditions of Muslim. And because the Prophet (peace and blessings of Allaah be upon him) said to the blind man who asked him whether he could pray in his house: Can you hear the call to prayer? He said: Yes. He said: Then answer it. Narrated by Muslim in his Saheeh. End quote from Fataawa al-Lajnah al-Daaimah (8/31). And Allaah knows best. Islam Q&A

Do women have to pronounce the adhaan and iqaamah? Please can you tell me if it is obligatory for women to call the iqamaah before they pray alone or in congretion with other sisters. Praise be to Allaah. The Standing Committee for Issuing Fatwas was asked: Is it prescribed in shareeah that a woman should say the iqaamah when she is leading other women in prayer? They replied: It is not prescribed for women to say the iqaamah for prayer, whether they are praying individually or one woman leads the others in prayer, just as it is not prescribed for them to say the adhaan. Fataawa al-Lajnah al-Daaimah, 6/84 Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: Is it permissible for a woman to do the adhaan and iqaamah for prayer or not? The shaykh replied: It is not prescribed for women to pronounce the adhaan or iqaamah for prayer, rather that is for men. Neither the adhaan nor the iqaamah is prescribed for women, rather they should pray without the adhaan or the iqaamah. Majmoo Fataawa wa Maqaalaat Mutanawwiah, 10/356. And Allaah knows best. Islam Q&A

Is it permissible for a man to lead one woman in prayer? I am French and I recently embraced Islam. My question is about the prayer. I would like to know if one men is entitled to direct a prayer meanwhile there is only one woman behind him. In this case, the man and the woman are not married. So, I am wondering if this kind of prayer can be considered like a prayer in group (with more reward). Or, on the contrary is it disadviced or absolutely forbidden ?. Praise be to Allaah. If this woman is one of his mahrams, there is nothing wrong with him leading her in prayer and it will be counted as prayer in congregation. But if she is a non-mahram, and if his leading her in prayer means that he will be alone with her, then in this case his leading her in prayer is haraam. Al-Nawawi said: It says in al-Muhadhdhab: It is makrooh for a man to lead a non-mahram woman in prayer, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: No man is alone with a non-mahram woman but the Shaytaan is the third one present. Al-Nawawi said in his commentary: What is meant by it being makrooh is that it is haraam. This applies if he is alone with her. Our companions said: If a man leads his wife or a woman who is his mahram in prayer, and is alone with her, that is permissible and is not makrooh, because it is permissible for him to be alone with her in situations other than prayer. If he leads a non-mahram woman in prayer and is alone with her, that is haraam for him and for her, because of the saheeh ahaadeeth that I will quote below, in sha Allaah. If he leads (a number of) non-mahram woman in prayer and is alone with them, the majority of scholars said that this is permissible, and this was narrated by al-Raafai in Kitaab al-Adad from our companions. His evidence is the hadeeth which we will quote below, in sha Allah, and because when there are a number of women together, a man cannot usually behave inappropriately one of them in the presence of the others. With regard to the ahaadeeth mentioned above, one of them is the report narrated from Uqbah ibn Aamir (may Allaah be pleased with him), that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

Beware of entering upon women. A man from among the Ansaar said: O Messenger of Allaah, what do you think about the in-law? He said: The inlaw is death. Narrated by al-Bukhaari and Muslim. The in-law refers to the husbands relatives; what is meant here is a relative who is not her mahram, such as the husbands brother, paternal uncle, cousin, maternal uncle, etc. The husbands father, son and grandfather are mahrams and it is permissible for them to be alone with his wife, even though they are also in-laws. It was narrated from Ibn Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: No one of you should be alone with a woman unless a mahram is present. Narrated by al-Bukhaari and Muslim. It was narrated from Ibn Amr ibn al-Aas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said from the pulpit: After this day, no man should enter in secret upon a woman whose husband is absent unless there is another man or two with him. Narrated by Muslim. What is meant by a woman whose husband is absent means one whose husband is not in the house, even if he is in the same town. Al-Majmoo, 4/173, 174. Shaykh Ibn Uthaymeen (may Allaah have mercy on him) said: The phrase leading a non-mahram woman or women in prayer who have no man with them means: it is makrooh to lead a non-mahram woman or women in prayer. What the author says requires further explanation: If there is one non-mahram woman on her own, then to say that it is only makrooh requires further explanation, if that means being alone with her. Hence it was interpreted in al-Rawd as meaning that the Prophet (peace and blessings of Allaah be upon him) forbade a man to be alone with a nonmahram woman. But we say: If he is alone with her then it is haraam for him to lead her in prayer, because that which may lead to something haraam is also haraam. If there is more than one woman, i.e., if he leads two women in prayer, this is also subject to further discussion as to whether it is makrooh, because if there is a second woman along with the first, this means that khulwah (being alone with a non-mahram member of the opposite sex) is no longer an issue, and if the man is trustworthy there is nothing wrong with him

leading the two women in prayer. This happens sometimes in some mosques where the congregation is small, especially with regard to qiyaam al-layl in Ramadaan, when a man comes to the mosque and finds no men there, but he does find two or three or four women in the back of the mosque. According to what this author is saying, it is makrooh for him to lead these two or three or four women in prayer. But the correct view is that this is not makrooh, and that if he leads two or more women in prayer, there is no khulwah and it is not makrooh, unless he is afraid of fitnah (temptation). If he is afraid of fitnah, then it is haraam, because whatever is a means that may lead to something haraam is also haraam. From the phrase if there is no man with them we may understand that if there is a man with them, then it is not makrooh, this is clear. Al-Sharh al-Mumti, 4/250-252. And Allaah knows best. Islam Q&A

Can women pray alongside men with a barrier? In our town there is a mosque where the women pray alongside the men, but they are separated by a wall. Is this action valid, or must the women pray behind the men?. Praise be to Allaah. Firstly: If a woman prays alongside a man but there is a barrier between them, such as a wall, or a gap which is wide enough for a person to stand and pray there, then the prayer is valid according to the majority of scholars among the Hanafis, Maalikis, Shaafais and Hanbalis, but they differed with regard to a woman who prays beside a man with nothing separating them. The Hanafis are of the view that she invalidates the prayer of three men: one to her right, another to her left and a third behind her, subject to conditions that they mentioned, which may be summed up by saying that if the woman is desirable, has reached the age of seven years or is of marriageable age, with some variations in the madhhab on this point, and she joins in a regular prayer with a man, which includes bowing and prostrating, and they join together simultaneously in the opening takbeer and the prayer, and the imam intended to lead women in prayer, and other details which may be referred to in their books. See al-Mabsoot (1/183); Badaai al-Sanaai (1/239); Tabyeen al-Haqaaiq (1/136-139). Al-Nawawi (may Allaah have mercy on him) said, discussing the difference of opinion on this topic and summing up the Hanafi view: If a man prays and there is a woman beside him, that does not invalidate his prayer or hers, whether he is leading the prayer or praying behind an imam. This is our view and it was also the view of Maalik and the majority. Abu Haneefah said: If the woman is not praying or she is offering a different prayer than him and is not praying with him, his prayer and hers are both valid. If she is praying with him and in Abu Haneefahs view she cannot be praying with him unless the imam intended to lead the women in prayer too then if she joins the prayer and stands beside a man, the prayer of the men who are standing on either side of her is invalidated, but her prayer and the prayer of the man who is beside the man who is beside her are not invalidated, because there is a barrier between her and him. If she is in the row in front of him, the prayer of those who are beside her and behind her are invalidated, but the prayer of those who are beside the ones who are beside her is not invalidated, because there is a barrier between them. If the womens row is behind the imam and there is a row of men behind them, then the prayer of the row behind them is invalidated, but by analogy the

prayer of the rows behind that row is not invalidated, because there is a barrier. But we say that the prayer of the rows of men behind them is invalidated, even if there are a hundred rows. If she stands beside the imam, then the prayer of the imam is invalidated, because she is next to him, and his view is that if the prayer of the imam is invalidated, the prayer of those who are praying behind him is also invalidated, and her prayer is also invalidated, because she is one of those who are praying behind him. This view is based on weak evidence and this argument has no basis. Our view is that the prayer is valid unless there is sound shari evidence to prove that it is invalid, and they do not have such proof. Our companions drew an analogy from her standing in the funeral prayer, which is not invalidated in their view. Allaah knows best which is correct, and to Him be all praise. He is the Source of strength, guidance and protection. End quote from al-Majmoo (3/331). But if there is a barrier, the Hanafis agree with the majority that it does not invalidate the prayer of either of them, as it says in Tabyeen al-Haqaaiq (1/138) Secondly: Undoubtedly the Sunnah is for the womens rows to be behind the men, as was the case at the time of the Prophet (peace and blessings of Allaah be upon him). Al-Bukhaari (380) and Muslim (658) narrated from Anas ibn Maalik (may Allaah be pleased with him) that his grandmother Mulaykah invited the Messenger of Allaah (peace and blessings of Allaah be upon him) to a meal that she had made for him, and he ate some, then he said: Get up and let me lead you in prayer. Anas said: I went and got a reed mat of ours that had become blackened from long use, and sprinkled it with water. Then the Messenger of Allaah (peace and blessings of Allaah be upon him) stood, and the orphan and I stood behind him, and the old lady stood behind us, and the Messenger of Allaah (peace and blessings of Allaah be upon him) led us in praying two rak'ahs, then he left. Al-Haafiz said in al-Fath: This hadeeth teaches us a number of things that women should stand behind the mens rows, and a woman should form a row on her own if no other woman is present. End quote. But if what you describe happens, and a woman is praying alongside men, the prayer is valid, praise be to Allaah. And Allaah knows best. Islam Q&A

Jumuah prayer is not obligatory for women Is Jumu'ah prayer obligatory for women too, or only for men? How should a woman pray? I am a woman and I do not have any place in the mosque. Can I pray Jumuah at home by myself? Will I attain the reward for Jumuah?. Praise be to Allaah. The scholars are agreed that Jumuah prayer is not obligatory for women, and that they may pray four rakahs of Zuhr in their homes. Ibn al-Mundhir (may Allaah have mercy on him) says in al-Ijmaa (no. 52): They are unanimously agreed that Jumuah is not obligatory for women. End quote. The evidence for that is the hadeeth of Taariq ibn Shihaab (may Allaah be pleased with him) according to which the Prophet (peace and blessings of Allaah be upon him) said: Jumuah is a duty that is required of every Muslim in congregation, except four: a slave, a woman, a child or one who is sick. Narrated by Abu Dawood 91067). Al-Nawawi said in al-Majmoo (4/482): its isnaad is saheeh according to the conditions of the two Shaykhs (al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): its isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): its isnaad is jayyid. It was also classed as saheeh by al-Albaani in Saheeh al-Jaami (3111). The reason why Jumuah is not obligatory for women is that shareeah does not encourage women to attend places where men gather, because of the negative consequences to which that may lead, as happens nowadays in many workplaces where men and women mix. See also Badaai al-Sanaai (1/258). If a woman adheres to the shari conditions for her going out to the mosque, such as not wearing adornments and perfume, then there is nothing wrong with her attending Jumuah prayers in the mosque and praying two rakahs behind the imam, in which case she does not need to pray Zuhr. Ibn al-Mundhir (may Allaah have mercy on him) said in al-Ijmaa (no. 52, 53): They are unanimously agreed that if women join the imam and pray with him, that is sufficient for them. End quote. Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/88):

But if she prays Jumuah it is valid, because for women to pray in congregation is valid, as the women used to pray with the Prophet (peace and blessings of Allaah be upon him) in congregation. End quote. With regard to praying Jumuah in the home on ones own, this is not valid for either a man or a woman, because Jumuah prayer is only valid when done in congregation, as stated in the hadeeth of the Messenger (peace and blessings of Allaah be upon him) quoted above: Jumuah is a duty that is required of every Muslim in congregation. If a group wanted to pray Jumuah in the house, this is also not valid, because Jumuah prayer is prescribed in order for the Muslims to gather together in one place for prayer and to listen to the khutbah and benefit from it. Hence it is not permissible for there to be numerous Jumuah prayers in one city unless there is a need for that, such as if the city is very large or there is no jaami mosque that can hold all the people. Based on this, if you do not go to the mosque to pray Jumuah, then you should pray Zuhr at home. It says in Fataawa al-Lajnah al-Daaimah (7/337): If a woman prays Jumuah with the imam, that is sufficient and she does not have to pray Zuhr; it is not permissible for her to pray Zuhr that day. But if she prays on her own then she can only pray Zuhr, and she cannot pray Jumuah. End quote. It is better for a woman to pray Zuhr in her house, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): Do not prevent your women from going to the mosques, although their houses are better for them. Narrated by Abu Dawood (567); classed as saheeh by al-Albaani in Saheeh Abi Dawood. If she wants to go to Jumuah, then she has to avoid perfume and adornments, and not crowd together with men in the streets. And Allaah knows best. Islam Q&A

Women praying in the musalla to the right of the men We are Muslims living in America. Allah, may He be glorified and exalted, has enabled the community to buy a mosque that was originally a church. First of all, we would like to ask you about things inside the building that are symbols of their religion -- can they be covered up if it is not possible to take them out? The second question is: it is not possible to make a prayer space for the women in the back. The only place where it is possible to make a prayer space for the women is either to the right of the men or to their left, with a wall to separate them from the men. We hope that you can advise us as quickly as possible so that we can start working to complete the renovation of the mosque. Praise be to Allaah. Firstly: It is obligatory to remove the religious images and symbols mentioned from the mosque. If it is not possible to take them out, it is sufficient to cover them up or paint the wall in such a way as to make their features disappear. If they are statues and it is not possible to remove them, the head only may be removed, because of the report narrated by Muslim (969) from Abul-Hayyaaj al-Asadi who said: Ali ibn Abi Taalib said to me: Shall I not send you on the same mission as the Messenger of Allaah (blessings and peace of Allah be upon him) sent me? Do not leave any image without erasing it or any high grave without leveling it. according to another report: or any image without erasing it. Al-Tirmidhi (2806) and Abu Dawood (4158) Jibreel came to me and said to me: I came to you last night and nothing kept me from entering but the fact that there were statues at the door and there was a curtain in the house on which there were images, and there was a dog in the house. So tell someone to cut off the heads of the statues that are by the door of the house, so that they will become like trees, and tell someone to take down the curtain and make it into two cushions which can be placed on the floor and on which people may step, and tell someone to take the dog out. And the Messenger of Allaah (blessings and peace of Allah be upon him) did that. The dog belonged to Hasan or Husayn, and it was under a table of theirs, and he ordered that it be taken out.. The hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami, no. 68. Secondly:

There is nothing wrong with making the prayer space for the women inside the mosque on the right or left of the men, as has been explained in the answer to question number 79122. It is possible for them to follow the imam by hearing his voice directly or through a microphone; it does not matter if they cannot see the imam or the people praying behind him. Shaykh Ibn Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on women praying in mosques in which they cannot see the imam or the people praying behind him, and they can only hear his voice? He replied: It is permissible for women and men also to pray with the congregation in the mosque, even if they cannot see the imam or the people praying behind him, if it is possible to follow the prayer. If his voice reaches the women where they are in the mosque and they are able to follow the imam in prayer, then it is permissible for them to pray with the imam, because the place is one and it is possible to follow the imam whether by hearing his voice through the microphone or hearing the voice of the one who conveys it from the imam. It does not matter if they cannot see the imam or the people praying behind him; rather some scholars stipulated that it should be possible to see the imam or the people praying behind him in cases where someone is playing outside the mosque. End quote from Majmoo Fataawa al-Shaykh Ibn Uthaymeen (15/213) See also the answer to question number 93369. We ask Allah to help and guide us and you. And Allah knows best.

Prayer in congregation is not obligatory for women, and a woman's prayer in her house, even on her own, is better What is the ruling on prayer in congregation for a woman? Please note that she finds that she focuses better in prayer when she prays alone. How about if she finds an opportunity to pray in congregation in her house with her father or brothers, and she prays with them a second time and counts this prayer as naafil (supererogatory)?. Praise be to Allaah. Prayer in congregation is not obligatory for women, and a womans prayer in her house on her own is better than her praying in congregation in the mosque. Abu Dawood (567) narrated that Ibn Umar (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: Do not prevent your women from going to the mosques, although their houses are better for them. Classed as saheeh by al-Albaani in Irwa al-Ghaleel, 515. The scholars of the Standing Committee for Issuing Fatwas said: It is not obligatory for women to offer any of the five obligatory prayers in congregation, and their prayer in their houses is better for them than praying in the mosques, whether that is an obligatory or naafil prayer. But if she wants to pray in the mosque, she should not be prevented from doing so, on condition that she observe proper Islamic etiquette when going out and when praying, by going out fully covered, not wearing perfume, and praying behind the men. End quote from Fataawa al-Lajnah al-Daaimah (8/213). Shaykh Ibn Baaz (may Allah have mercy on him) said: With regard to women, their prayer in their houses is better for them, whether they pray individually or in congregation. End quote, Majmoo Fataawa Ibn Baaz, 12/78. If congregational prayer is held in the house, then it is better for the woman to pray with them and not to pray alone, whether the congregation is women or men who are her mahrams. In al-Musannaf (4989), Ibn Abi Shaybah narrated from Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (blessings and peace of Allah be upon him) leading the women in prayer. She stood with them in

the same row. Classed as saheeh by al-Albaani in Tamaam al-Mannah, p. 154. Al-Bayhaqi (5138) narrated that Aaishah (may Allah be pleased with her) led women in praying the obligatory prayer. She led them standing in their midst. Classed as saheeh by al-Nawawi in al-Khalaasah, as stated in Nasab al-Raayah by al-Zaylai (2/39). The scholars of the Standing Committee for Issuing Fatwas said: If women pray in congregation in the house, that is better, and their (female) imam should stand in their midst in the first row, and they should be led by the one who has most knowledge of Quraan and other rulings of Islam. End quote from Fataawa al-Lajnah al-Daaimah, 8/213. But even if a woman feels that she focuses better when praying on her own, it is better, if a congregational prayer is held in the house, to pray with them, so that she may attain the virtue and reward of prayer in congregation -- which is a great bounty -- and so that her not praying with this congregation will not be a cause of them thinking badly of her or thinking that she dislikes the imam or congregation. And there is the fear that the feeling that she focuses better when she prays on her own is just an illusion by means of which the shaytaan wants to deprive her of the virtue of praying in congregation. So what she should do is pray with the congregation in the house, and strive to focus properly in prayer. And Allah knows best.

Imam for sisters praying in congregation Assalamu alaikum wa rahmatullahi wa barakatuhu ya Shaykh; Is it permissible (or obligatory) for sisters to pray in Jamaa (with a leader) if there are no brothers? Ive heard different views on this. Jazakumullahi khairan wassalamu alaikum wa alaikum us-salaam wa-rahmat ullaahi wa-barakaatuh .Praise be to Allaah It is permissible for women to pray in congregation among themselves. Their leader should stand in the middle of the row according to the narration regarding Aaishah (may Allaah be pleased with her) which indicates that she used to lead women in prayer and would stand with them in the middle of the row. This has been narrated by Abdur Razzaq in AlMusannaf 3/141 and Daraqutni 1/404, and is authentic due to evidences for .it Similarly Umm Al-Hasan narrated that she saw Umm Salmah (may Allaah be pleased with her) leading women in prayer while she stood in the middle of their row. This has been narrated by Ibn Abee Shaybah 2/88 and is also .authentic due to other supporting evidences Ibn Qudamah has quoted the difference of opinion on whether congregation for women is recommended, and then says about their leader: The one who leads them should stand in the middle of the row. We do not know of a difference of opinion on this among those who support that one women may lead others in congregation. Since it is recommended for the women to be covered, .. standing in the middle of the row makes it a better (covering for her from the sides.(Al-Mughni, 2/202 The author of Al-Muhadhdhab (4/295) says: It is sunnah that the leader of women in congregation stand in the middle of them as narrated about Aaishah and Umm Salmah that they lead women and stood in the middle .of their row .(For further details refer to Jaami Ahkaam Al-Nisaa by Al-Adawi (1/351 And Allaah knows what is most correct and best

Women leading prayers Can women pray in congregation ( Jamaah ) with a woman performing as Imaam ? Praise be to Allaah. It is not prescribed for women to recite the adhaan and iqaamah as it is for men. If a woman does recite the adhaan and iqaamah, it may be one of the three following scenarios: 1 She recites the adhaan and iqaamah for a group of men only, or for a mixed group of men and women. This is not prescribed in Islam and her adhaan and iqaamah for a group of men do not count 2 3 She recites them for a group of women only. Or she recites them for herself when she is alone.

It is permissible for her to recite the adhaan for a group of women or for herself, but it is not like the case with men. For men it is more emphatically required, whereas for women, if they give the adhaan it is permissible, and if they do not, it is also permissible. If a woman does recite the adhaan, she must keep her voice low and make it just loud enough for her companions to hear. If a woman says the iqaamah for herself or for a group of women, that is better and is closer to what is mustahabb, but if she does not do that, the prayer is still valid. With regard to a woman leading the prayers and acting as an imaam, one of the two following scenarios may apply: 1 A woman leading men, or a mixed group of men and women. It is not correct for a woman to lead men in prayers at all, regardless of whether it is a fard (obligatory) prayer or a naafil (supererogatory) prayer. 2 A woman leading women in prayer. It is mustahabb for women to pray together (in jamaaah) when they get together in a place. One of them should lead the others, but she should stand with them in the middle of the row. It is permissible and correct for a woman to lead other women in prayer. From Wilaayat al-Marah fil-Fiqh al-Islami

Argument over whether to keep the partition between men and women in the mosque In one of the mosques there is a partition between men and women. A dispute has arisen as to how important this partition is. Some think that there is no need for it, because at the time of the Messenger (peace and blessings of Allaah be upon him) there was no partition; others insist on having it. The resulting argument may lead those who think there should be no partition to stop praying in the mosque, despite the fact that removing the partition could lead to some degree of mixing or looking at the opposite sex when leaving the mosque, because some of the men are not strongly committed in their religion. Should we insist on keeping the partition even though some people may stop praying in the mosque, or should we remove it although this may lead to people looking at the opposite sex? Praise be to Allaah. Shaykh Muhammad ibn Saalih al-Uthaymeen answered this question as follows: The partition should stay. The fact that there was no partition at the time of the Prophet (peace and blessings of Allaah be upon him) was either because there was no need for it or because there was a reason why they could not have a partition. With regard to the former, the Sahaabah, may Allaah be pleased with them, had such strong faith in Allaah that they would not look at women; with regard to the latter, the financial situation of the Sahaabah, as we know, especially before the conquests, was one of hardship, and they could not afford to put a partition between themselves and the women. Having understood this, we should next look at which is further removed from fitnah, having a partition or not having it? Everyone will agree that having the partition is less likely to cause fitnah. If that is the case, then whatever is less likely to cause fitnah is what should be done. If you say, If we insist on keeping it, those who want to remove it will stay away from the mosque, our response is that if they stay away, they are doing wrong. They have no excuse for failing to pray in jamaaah because of this partition being there. Having the partition there is not a sin such that they could say, We are not coming to be witnesses to sin. If they stay away, they are committing sin by failing to attend prayers in congregation. Shaykh Muhammad ibn Saalih al-Uthaymeen

Ruling on a woman leading men in prayer What is the ruling on a woman leading men in Jumuah and other prayers?. Praise be to Allaah. Firstly: Allaah has singled out men for some virtues and rulings, and He has singled out women for other virtues and rulings. It is not permissible for any man to wish for that which has been granted to women only, nor is it permissible for any woman to wish for that which has been granted to men. This kind of wishing is tantamount to objecting to the laws and rulings of Allaah. Allaah says (interpretation of the meaning): And wish not for the things in which Allaah has made some of you to excel others. For men there is reward for what they have earned, (and likewise) for women there is reward for what they have earned, and ask Allaah of His Bounty. Surely, Allaah is Ever All-Knower of everything [al-Nisa 4:32] al-Sadi (may Allaah have mercy on him) said: Allaah forbids the believers to wish for that with which Allaah has favoured others, whether that is in things that are possible or things that are impossible. Women should not wish for the things that have been bestowed uniquely upon men, by which Allaah has favoured them over women, and no poor person or person who has shortcomings should merely wish for the position of one who is rich or perfect, because this is the essence of destructive envy (hasad) and because that implies displeasure with the decree of Allaah. End quote. One of the things for which Allaah has singled out men is that the acts of worship which require physical strength, such as jihad, or require a position of leadership such as leading the prayers, etc., are only for men, and women have nothing to do with them. This is indicated by a great deal of evidence, such as the following: 1 Allaah says (interpretation of the meaning): Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means

[al-Nisa 4:34] al-Shaafai said in al-Umm (1/191): If a woman leads men, women and boys in prayer, then the prayer of the women is valid and the prayer of the men and boys is invalid, because Allaah has given men the role of protectors and maintainers of women, and He has not allowed them to be in charge, so it is not permissible for a woman to lead a man in prayer under any circumstances, ever. End quote. Al-Sadi (may Allaah have mercy on him) said: Men have been favoured over women in numerous ways, such as the fact that positions of leadership and Prophethood are limited to men only, and many acts of worship, such as jihad and leading the Eid prayers and Jumuah prayers, are for men only, and Allaah has favoured them with intellect, wisdom, patience and toughness which women do not share. End quote. 2 Allaah says (interpretation of the meaning): And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise [al-Baqarah 2:228] al-Sadi (may Allaah have mercy on him) said: but men have a degree over them means higher status and leadership, and more rights over them, as Allaah says, Men are the protectors and maintainers of women. The position of Prophet and judge, leading the prayers and leading the state, and all positions of authority, are restricted to men. End quote. 3 al-Bukhaari (4425) narrated that Abu Bakrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: No people will ever succeed who appoint a woman as their leader. This hadeeth indicates that it is not permissible for a woman to hold a position of public authority, and leading the prayers is a position of public authority.

4 Abu Dawood (576) and Ahmad (5445) narrated that Ibn Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: Do not prevent your women from attending the mosques, although their houses are better for them. Classed as saheeh by al-Albaani in Sunan Abi Dawood. It says in Awn al-Mabood: although their houses are better for them means: their praying in their houses is better for them than their praying in the mosques, if only they knew, but they do not know that, and they ask for permission to go out to the mosques, because they think that the reward for them in the mosque is greater. The reason why their praying at home is better is that there is no danger of fitnah. That was confirmed after women began to wear adornments. End quote. 5 Muslim (440) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: The best rows for men are those are the front and the worst are those at the back, and the best rows for women are those at the back and the worst are those at the front. Al-Nawawi said: The phrase the rows for men is to be understood in general terms as meaning that the best of them are those that are at the front, and the worst are those at the back, and that is always the case. As for the rows for women, what is meant in this hadeeth is the rows of women who are praying with men. But if women are praying on their own and not with men, then they are like men and the best rows are those at the front and the worst are those at the back. What is meant by the worst rows for both men and women is that they bring less reward, are lower in status and are further removed from what is required by shareeah. And the best rows are the opposite of that. The virtue of the last row for women who are praying with men is that they are farther away from mixing with men or seeing them or becoming attracted to them when seeing their movements or hearing their words and so on. The first rows are condemned for the opposite of that. And Allaah knows best. End quote. If a woman is enjoined to pray in her house and keep away from men, and the worst rows for women are the front rows, because they are closer to the men, then how can it be befitting for Islam to allow a woman to pray as an imam, leading men in prayer, when it enjoins her to keep away from men?

6 al-Bukhaari (684) and Muslim (421) narrated from Sahl ibn Sad alSaaidi that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, Whoever notices anything amiss during the prayer, let him say tasbeeh, for if he does so it will be noticed; and clapping is only for women. al-Haafiz said: It is as if women are not allowed to say tasbeeh because they are enjoined to keep their voices low in prayer at all times, because of the fear of fitnah. End quote. If women are forbidden to alert the imam by speaking if he makes a mistake, and should clap instead, so that they will not raise their voice in the presence of men, then how can it be allowed for a woman to lead them in prayer and deliver a khutbah to them? 7 Muslim (658) narrated from Anas ibn Maalik that he prayed behind the Messenger (peace and blessings of Allaah be upon him) and with him was his grandmother and an orphan. He said: The orphan and I stood in a row behind him, and the old woman stood behind us. Al-Haafiz said: This shows that a woman should not stand in a row with a man. The basic reason is that there is the fear of fitnah because of her. End quote. If a woman should stand on her own behind the rows, and not stand in the same row as the men, how can she stand in front of them and lead them in prayer? It says in Awn al-Mabood: This indicates that it is not permissible for a woman to lead men in prayer, because if she is not allowed to stand in the same row as them, it is less likely that she should be allowed to stand in front of them. End quote. 8 According to the actions of the Muslims throughout fourteen hundred years, no woman should be allowed to men in prayer. Badaai al-Sanaai, 2/289 Whoever goes against this is following a path other than that of the believers. Allaah says (interpretation of the meaning): And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers way, We shall keep him in the path he has chosen, and burn him in Hell what an evil destination! [al-Nisa 4:115]

There follow some comments of the scholars: It says in al-Mawsooah al-Fiqhiyyah (6/205): In order to lead men in prayers, it is essential that the imam be a male; it is not valid for a woman to lead men in prayers. The fuqaha are unanimously agreed on this matter. End quote. Ibn Hazm said in Maraatib al-Ijmaa, p. 27 They are unanimously agreed that a woman should not lead men in prayer when they know that she is a woman. If they do that then their prayer is invalid, according to scholarly consensus. End quote. It says in al-Muhalla (2/167): It is not permissible for a woman to lead a man or men in prayer. There is no difference of scholarly opinion on this point. Moreover the text states that a woman invalidates a mans prayer if she walks in front of him The ruling of the Prophet (peace and blessings of Allaah be upon him) is that she should definitely stand behind the man in prayer, and the imam must stand in front of the congregation or with one who is praying with him in the same row From these texts it may be established that it is definitely invalid for a woman to lead a man or men in prayer. End quote. Al-Nawawi (4/152) said in al-Majmoo (4/152): Our companions are agreed that it is not permissible for an adult man or a boy to pray behind a woman the prohibition on a woman leading men in prayer applies equally to obligatory prayers, Taraweeh and all supererogatory prayers. This is our view and the view of all the scholars from the earlier and later generations may Allaah have mercy on them. Al-Bayhaqi narrated this from the seven fuqaha, the Taabii fuqaha of Madeenah. It is also the view of Maalik, Abu Haneefah, Sufyaan, Ahmad and Dawood. Moreover if a woman leads a man or men in prayer, the mens prayer is invalid, but her prayer and the prayer of any women who pray behind her is valid in all prayers, except if she leads them in Jumuah prayer, in which case there are two views, the most sound of which is that her prayer does not count. The second view is that it does count and it takes the place of Zuhr. This is the view of Shaykh Abu Haamid, but it does not amount to anything. And Allaah knows best. In al-Insaaf (2/265) it says: A womans leading a man in prayer is not valid This is our view in general meaning the madhhab of Imam Ahmad it says in al-Mustawib: This is the correct view. End quote.

The Maaliki view concerning this matter is the strictest of all. They do not allow a woman to lead even other women in prayer, and they regard maleness as an essential condition for leading the prayer in all cases. In alFawaakih al-Dawaani it says (1/204): Note that there are conditions for leading the prayer to be valid and complete. The conditions of it being valid are thirteen, the first of which is being male; it is not valid for a woman or an effeminate man to lead the prayer. The prayer of the one who prays behind a woman is invalid but not the prayer of the female who led the prayer. End quote. Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about a man who prayed Asr behind his wife. He replied: It is not permissible for a woman to lead a man in prayer and his prayer offered behind her is not valid, because of a great deal of evidence to that effect, and the man mentioned must repeat his prayer. Majmoo Fataawa Ibn Baaz, 12/130 Secondly: With regard to the evidence presented by those who refer to the reports which say that the Prophet (peace and blessings of Allaah be upon him) gave Umm Waraqah permission to led her household in prayer (narrated by Abu Dawood, 591), they say that she used to lead the people of her house in prayer, among whom were men and boys. The scholars have given several answers to that: 1The hadeeth is daeef (weak). Al-Haafiz said in al-Talkhees (p. 121): Its isnaad includes Abd al-Rahmaan ibn Khallaad who is unknown. End quote. It says in al-Muntaqa Sharh al-Muwatta: This hadeeth is one to which no attention should be paid. End quote. Even if the hadeeth is saheeh, what it means is that she used to lead the women of her household in prayer. 3That was something that applied only to Umm Waraqah, and it is not prescribed for anyone else. 4Some scholars quote it as evidence that a woman may lead a man in prayer, but only in cases of necessity, and what is meant by necessity is when there is no man who can recite alFaatihah properly. Haashiyat Ibn Qaasim, 2/313 See al-Mughni. 3/33. Islam Q&A 2-

Women leading prayers Can women pray in congregation ( Jamaah ) with a woman performing as Imaam ? Praise be to Allaah. It is not prescribed for women to recite the adhaan and iqaamah as it is for men. If a woman does recite the adhaan and iqaamah, it may be one of the three following scenarios: 1 She recites the adhaan and iqaamah for a group of men only, or for a mixed group of men and women. This is not prescribed in Islam and her adhaan and iqaamah for a group of men do not count 2 3 She recites them for a group of women only. Or she recites them for herself when she is alone.

It is permissible for her to recite the adhaan for a group of women or for herself, but it is not like the case with men. For men it is more emphatically required, whereas for women, if they give the adhaan it is permissible, and if they do not, it is also permissible. If a woman does recite the adhaan, she must keep her voice low and make it just loud enough for her companions to hear. If a woman says the iqaamah for herself or for a group of women, that is better and is closer to what is mustahabb, but if she does not do that, the prayer is still valid. With regard to a woman leading the prayers and acting as an imaam, one of the two following scenarios may apply: 1 A woman leading men, or a mixed group of men and women. It is not correct for a woman to lead men in prayers at all, regardless of whether it is a fard (obligatory) prayer or a naafil (supererogatory) prayer. 2 A woman leading women in prayer. It is mustahabb for women to pray together (in jamaaah) when they get together in a place. One of them should lead the others, but she should stand with them in the middle of the row. It is permissible and correct for a woman to lead other women in prayer. From Wilaayat al-Marah fil-Fiqh al-Islami