Difference in the Prayer of Women and Men? Right or Wrong.

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or-wrong#ixzz4NXbfRSya

http://www.systemoflife.com/fiqh/salah/148-difference-in-the-prayer-of-women-and-men-right-or-
wrong#axzz4NXZCxUm3

"The Difference between Men and Women Salah", i found this article on internet and
when i looked at. I was shocked that this article is fully supported by Weak and
Fabricated ahadith, maybe the person has written or copy pasted without scruitinizing it
due to lack of his knowledge in Usool-al-Hadith or maybe he attributed a lie. So i will
scrutinize here InshAllah have a look at this article which maybe harmful for the Ummah
specially for the Sisters.

Proof # 1
‫عن عبد هللا بن عمر قال قال رسول هللا صلى هللا عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها‬
‫على فخذها االخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان هللا تعالى ينظر إليها‬
‫ويقول يا مالئكتى اشهدكم انى قد غفرت لها‬
Translation: Ibn Umar (ra) narrates that the Prophet (Peace be upon him) said: When a
woman sits in prayer then she should place her one thigh upon the other and attach the
stomach to her thighs so that it is more concealing for her. Indeed, Allah looks at her
and informs the angels by saying: "O Angels! Be witness that I have forgiven her!
[Sunnan al Bayhaqi al-Kubra (3/74)]

Our Answer :
One of the narrator of this hadith "Abu Mati Al-Hakim Bin Abdullah Al-Balakhi" it is
written on the same page of Sunan Al-Kubra Al-Bahayqi that
(Imam) Ahmad said : "The weakness in the ahdeeth of Abu Mati is clear and his
narrations are not used in Mutabiyat and Our Teacher says he is weak according to
Yahya bin Maieen nd other"

Why there is a deception, quote the full Arabic of this page or a Scan page. Those who
have uploaded on their sites this deceptive article.

see Jirrah on it of Jamhur Muhaddisien see Lissan Al-Mizzan (2/334-336).

Second narrator of this hadith Muhammad Bin Al-Qasim Al-Balakhi is Fabricator, See
Lissan Al-Mizzan (5/347) and Meezan Al Aitedaal

The Third Narrator of this hadith "Ubaid Bin Mohammad Al-Sarkhi" his history is
unknown.
Conclusion : This hadith is fabricated,Even Imam Bahayqi (rah) himself said about this
and the next hadith after it " Hadissan Zaeefan La Ya Hataj Ba Masa Laha"

This Riwayat is also mentioned in Kanz-Ul-Ummal (7/549 Hadith#20203) with respect to

Bahayqi Wa Ibn-e-Adi (Al-Kamil 2/501), In Kanz-ul-Ummal it is written

"‫"رواه ابن عدى والبيهقي وضعفة عن ابن عمر‬

Narrated by Ibne Adyy and Al Behaqay from Ibne Omar and weakened (this narration)

Proof # 2
‫ فقال‬،‫تصليان‬
ِ ‫امرأتين‬
ِ ‫علَى‬
َ ‫ عن يزي َد بن أبي حبيب أن رسو َل هللا َمر‬: « ‫اللحم‬
ِ ‫بعض‬
َ ‫س َج ْدت ُ َما فَضُما‬
َ ‫إ َذا‬
َ ‫ فإن المرأةَ لَ ْي‬،‫األرض‬
‫ستْ في ذ ِلكَ كالرج ِل‬ ِ ‫إلى‬
Translation: Narrated by Yazid bin Abi Habib (ra) that the Prophet (Peace be upon him)
passed by two women while they were performing prayer. He said: When you make
prostration “KEEP YOUR BODY ATTACHED TO THE GROUND BECAUSE WOMEN
ARE NOT LIKE MEN IN THIS CASE” [Sunnan al Bayhaqi al-Kubra (3/74)]

In I’laal al Sunnan (3/26) it is said that narrators of this hadith are relied upon and not
rejected

Our Answer :
Imam Bahayqi himself said before copying it from Kitab Al Marasil Of Abu Dawud
(H#87) that

‫وروي فيه حديث منقطع‬

This hadith is "Munqata" (Disconnected).
Yazeed bin Abi Habeeb was born in 53 H and died in 128 h
Tahdeeb at Tahdeeb vol 11 page 279
so at least 2 links are down in this chain from Yazeed to Prophet peace be upon him

It is written about "Munqata" hadiths in one of the Usool-al-hadith Jadid Books :

"Ulema have consensus that Munqata narration is Weak (Zaeef), because its Mahazuf
narrator is Majhool"
(Tayasir Mastlaha Al-Hadis 87, 1 Al-Munqata)

It is also mentioned in Kitab Al Marasil of Abu Dawud, that Tawus (a Tabae rah)
narrates:
"Prophet (s) used to fold his hands on chest in Prayer" (Page#80)

The Ahle-Taqlid when they themselves do not act upon the Mursal hadiths, then why
they present before us. Allah knows better

2nd Objection in Chain is that the Narrator Salim bin Ghailaan is Matrook (Rejected)
Allamah Turqumani Al Hanfi himself said after quoting this narration

‫ حكاه صاحب " الميزان " عن‬، ‫ وسالم متروك‬، ‫ظاهر كالمه أنه ليس في هذا الحديث إال االنقطاع‬
‫الدارقطني‬

It seems from Apparent wordings (of Behaqi ra) that it has only Inqita
(Discontinuity), (in fact)Salem is Rejected,as narrated by the author of "Al
Meezan"(Dahabee) from Daaraqutni. Al Johar Al Naqi fe Radd Al Behaqi 2/315

It is mentioned in Sawalaat al Burqani 35/205

‫وسألته عن ( سالم بن غيالن ) ؛ يروي عنه ابن وهب ؟ فقال‬: ‫بصري متروك‬

Basree Matrook

Note: Salim bin Ghailaan is Credited by Abu Dawood, Nisai, Ibne Hibban the main
thing here is to show the Jirha of Ahnaf Muhadditheen.

According to Shaykh Al Bani this hadeeth is weak Sissila Ahadeeth al Daeefa no:
2652

Proof # 3
‫ إذا سجدت المرأة فلتحتفر ولتضم فخذيها‬:‫عن علي قال‬.
Translation: Ameer ul Momineen Sayyidna Ali (RA) said: When a woman goes in
prostration then she should “Lean on one side while sitting on her buttocks” and keep
her thighs close to eachother [Musannaf Ibn Abi Shayba, (1/302, Hadith # 2773)]

Note: ‫ فخذيها‬means to lean on side while sitting on the buttocks.

Plus this Athar is narrated with many routes. In Musannaf Abdur Razzaq it comes via
route of Isra’il whereas in Ibn Abi Shaybah it came from Abul Ahwaas

Our Answer :

First of All, the hadith is Mawquf (stopped).

Although the brother didn't mention that this Hadith is also present in Bahayqi (2/223).

In Both Bahayqi and Mussanaf Ibn-e-Abi Shaybah this hadiths comes from "Un Abi
Ishaq Un Al-Harith Un Ali".

The narrator "Al-Harith" is strongest Majruh narrator according to Jamhur Muhaddisin.

Zaili Hanafi himself said "Hujjah cannot be taken from him" (Nasb Ar Raya 2/426), He
further stated that "Shuba and Al-Madini declared him as Kazzab (Liar)" (Nasb Ar Raya
2/3)
Imam Muslim (rah) in his Muqadma of Sahih brought regarding "Al-Harith Bin Abdullah
Alawar" that Imam Al-Shobi (rah) stated "He was a Kazzab (Liar)" ( Sahih Muslim Vol 1
)

The Second narrator of this hadith is "Abu Ishaq" is Mudallis (Tabaqat Al-Mudallisin La
Ibn-e-Hajar, Al-Martaba Al-Salasa 3/91) and he is narrating from Un.

Conclusion : This narration is Batil (Falsehood).

Important Note :

The Upcoming hadiths of "Tarabbu" with respect to Proof 4 and 5, shall be understood
by refutation of Proof 6 because Ahnaf believe that Tarrabu was abrogated.

Point no 1: Ordering Tarrabu has not been proven, from any Marfu Hadith.

Point no 2: If it is not proven from Marfu Hadith, then why you based your Madhab on
the Maqwuf narrations instead of Marfu?.

Point no 3: According to Ahnaf when "Tarrabu" has been abrogated, so why they are
quoting it. To say there was a difference they should have to quote a Marfu hadith that
this order was given such as Previously the Ruku was done by placing hands in
between the Knees but later on it was abrogated, Similarly Previously the Qiblah was
Bait Ul Muqaddas and later on it was change to KabatUllah. So Sahhaba narrates it.
Ahnaf should have to provide it when it was given Order ? The hadith they quoted of
abrogation that previously it was given order from Musnad Abu Hanifah is Weak Hadith.

So when order was not given how it was abrogated ?

If it has been abrogated, so should have to quote again any Sahih Marfu Hadith what is
the new method ?

If it has been abgrogated, and no Sahih Hadith present then should accept that there is
no difference left, obviously the Ahnaf doesn't pray by pertaining their Qiblah to be on
Bait Ul Muqaddas.

Another Example is that Ahnaf claim that "Rafaydain" has been abrogated before ruku
and after ruku, so when they themselves don't act on abrogation of what they claim why
they present before us this hadiths?.

When there is no Sahih Ahadith and Marfu that Tarrabu was ordered, so how it can be
Sahih Sahabas performing something which is against the Prophet (s) and no
authenticity provided for the Athar of Companions, even if it were provided it will remain
Mawquf (Stopped).
Proof # 4
‫ كن النساء يؤمرن أن يتربعن إذا جلسن في الصالة وال يجلسن جلوس الرجال‬:‫عن خالد بن اللجالج قال‬
‫على أوراكهن‬
Translation: Khalid ibn Jillaaj (RA) narrates: Women have been ordered to do
“TARABBU” while sitting during prayer and they “SHOULD NOT SIT LIKE MEN”
[Musannaf Ibn Abi Shayban (1/303)]

Note: Tarabbu means to sit cross legged

Our Answer :

This is Chain

‫ نا أبو بكر حدثنا‬: ‫خالد بن عن إبراهيم عن زرعة عن محمد بن إسحاق عن إسماعيل بن علية قال‬
‫ كن النساء يؤمرن أن يتربعن إذا جلسن في الصالة وال يجلسن جلوس الرجال على اللجالج‬: ‫قال‬
‫ أوراكهن يتقي ذلك على المرأة مخافة أن يكون منها الشيء‬.

Muhammad bin Ishaq is Mudallis and Narrating from (An)

2ndly when He comes in the ahdeeth of Talaaq. These Biased people make strong
criticism on him and reject his ahadeeth

True is he is Truthful but he is a Mudallis and if he narrates from (An) then he is not
Evidence.

It is narrated that: Umm e Darda (rah) used to sit like males in prayer (Musannnaf Ibn-e-
Abi Shaybah 1/207 H#2785 Wa Umatdul Qari 6/101 Wa Sanad Quwi, Al-Tarikh Al-
Saghir Al-Bukhari 1/223, Tarikh Damishq Al-Ibn e Asakir 74/117, Wa Taghliq Al-Taliq
2/329 )

And this hadith is also against the hadith of Sahih which has been brought by Imam
Bukhari (rah),

"Umm-e-Darda (rah) used to sit like males in Prayer and she was a Fuqiha" (Bukhari
H#827)

How about this that, Umm-e-Darda (rah) the Fuqiha the wife of the Great Companion
Syedna Abu Darda (R.A) from whom she learned the method of praying ? It is further
elucidated from the saying of Great Tabie Imam Ibrahim Al-Nakhi (rah) the Teacher of
Imam Abu Hanifah (rah) that :"Women should sit like Men in the Prayer" (Musannaf Ibn-
e-Abi Shaybah 1/271 H#2788 anothoer manuscrip hadith #2808 Wa Sanad Sahih)

Scan
page: http://images.orkut.com/orkut/photos/OwAAADgcFdmw1upH0sJGQTQIYPxjWS7
VkukUO_eVOw51lXaYDazQUhmZDMcZG5q_rXJAiWD4bBDDqcDz8NFEM3v6RKsAm
1T1UHyrdL2aPuS-rFHJoiBbz8HEHrbk.jpg

Proof # 5
‫حدثنا أبو بكر قال نا أبو خالد عن محمد بن عجالن عن نافع أن صفية كانت تصلي وهي متربعة‬.
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of
“TARABBU” [Musannaf Ibn Abi Shayban (1/303)]

Our Answer :
Why Ahnaf are unable to quote any Marfu' hadith, This narration is Mawquf (Stopped).
You should provide hadith of Prophet (Peace be upon him).

In this Athar Muhammad bin Ajlaan is Mudallis (Tabqaat AL Mudalliseen 3/98)

and he is narrating from (AN) so he is not hujjah in his tadlees

No Authenticity for this too.

Proof # 7
) ‫ عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول للا صلى للا عليه وسلم أي‬،‫عن نافع‬
‫ كن يتربعن) أي في حال قعودهن (ثم أمرن أن يحتفزن‬:‫في زمانه صلى للا عليه وسلم (قال‬
Translation: Ibn Umar (ra) was questioned about how women used to sit during the
times of Prophet (Peace be upon him)? He said: In the beginning they used to perform
“Tarabbu” but later they were commanded to do “IHTIFAAZ” [Musnad Imam Abu Hanifa
(1/120)]

Note: Tarabbu became abrogated and Ithifaaz (i.e. sitting on one side upon buttocks)
became the latter practice, even this abrogation itself proves difference of prayer
between men and women.

This hadith is also weak, like other hadiths and InshAllah the answer to this cover the
two of the preceding hadiths.

It is weak because the Sanad of it contains 'Abu Muhammad Al-Bukhari" whose real
name is "Abdullah Bin Mohammad Bin Yaqub Al-Harithi Al-Bukhari". His Kuniyat is "Abu
Muhammad". Imam Ibn-e-Al Jowzi (rah) said that Imam Abu Saeed Al-Raus said : " He
is charged of forging hadiths ".

Imam Ahmad Al-Sulaymani (rah) says : "He used to add Sanad of different hadiths to
different Matn, and the Matn of different Sanad to different Ones, and it is one of the
way of forging hadiths"

Imam Abu Zur`a (rah) says "He is Weak (Zaeef)"

Imam Hakim (rah) says " He does awkard things with Trustworthy narrators i.e he
attributes wrong hadiths to Trustworthy narrators"
Imam Khatib Al-Baghdadi (rah) says : " He is not Trustworthy " ( Meezan Al-Itedal
2/496, Lisan Al-Mizan 3/348 )

Rest of the Muhaddiths and Aima of Rijal said him Weak (Zaeef) and some of the
narrators of this hadith are Weak and Majhul See (Fatawa-e-Uddin Al-Khalis 4/86)
So this hadith is also weak and cannot be presented as a Proof.

Abu Muhammad Al-Bukhari is also Kazzab ( Lissan Al-Mizan 3/348-349, Wa Kitab Al

Qirat Al-Bahayqi 157 )

Proof # 8
‫ إذا سجدت المرأة فلتلزق بطنها بفخذيها وال ترفع عجيزتها وال تجافي كما يجافي الرجل‬:‫عن إبراهيم قال‬
Translation: Ibrahim (rah) said: When a woman goes in Sajdah she should join the
thighs to her stomach and also not raise her posterior and also “NOT STRETCH HER
LIMBS OUT LIKE A MALE” [Mussanaf Ibn Abi Shaybah (1/303)]

Our Answer :
The Saying of A Tabae Point 1.
There are many things in which Ahle-Taqlid oppose Imam Ibrahim Al-Nakhi (rah): He
used to do Massah on Jarrabo [ Musannaf Ibn-e-Abi Shaybah 1/188 H#1977 Wa Sanad
Sahih]

In the state of Wudu, he would not kiss his wife [ Musannaf Ibn-e-Abi Shaybah 1/45
H#500 Wa Sanad Sahih ]
Means according to him kissing the wife would break the Wudu ( See Musannaf Ibn Abi
Shaybah 1/46 H#507 )
Ibrahim Nakhi (rah) used to do Tatbiq in Ruku, means placing hands in between the
Knees ( Musannaf Ibn Abi Shaybah 1/246 H#2540 Malkhasatan Wa Sanad Sahih, Al-
Amash Sarha Bal Sama)

And last but not the least, what about this :

Imam Ibrahim Al-Nakhi (rah) said that :
"Women should sit like Men in the Prayer" (Musannaf Ibn-e-Abi Shaybah 1/271 H#2788
Wa Sanad Sahih)

Proof # 9
‫عن مجاهد أنه كان يكره أن يضع الرجل بطنه على فخذيه إذا سجد كما تضع المرأة‬.
Translation: Imam Mujahid (rah) considered it “MAKRUH” for a man to attach his
stomach to the thighs “LIKE A WOMAN DOES” [Musannaf Ibn Abi Shaybah (1/303)]

Our Answer :
Lais Bin Abi Salim is Weak (Zaeef) according to Jamhur Muhadissin ( Sunan Ibn-e-
Majah : 208 Ma Zawaid Al-Bosri )
Jirrah has been done on him (See Tehzeeb ul Tehzeeb)
Even, Hanafis did Jirrah on him in a "Ahsan Al-Kalam" of Sarfaraz Khan Deobandi
Hanafi ( Vol 2 Page 128 )
Lais Bin Abi Salim is Mudallis ( Majma Al Zawaid Al Bahayqi Vol 1 Page 83, Kitab Al
Mashahir Ulema Al-Masar La Bin Hibban 146-1153 )
So it is Manan, and therefore it is Weak and Batil.

Proof # 10
‫ المرأة تضم في السجود‬:‫حدثنا أبو بكر قال نا ابن مبارك عن هشام عن الحسن قال‬
Translation: Hasan al Basri (rah) said: A woman should draw herself close together in
sajdah [Musannaf Ibn Abi Shayban (1/270)]

Our Answer :
This is narrated with the Chain of "Ibn Al-Mubarak Un Hasham Un Al-Hasan"
Hasham bin Hassan is a Mudallis ( Tabaqat Al-Mudallisin, Al-Martaba Al-Salasa 3/110 )
This is Manan, so therefore Weak.

Proof # 11
‫صليْتَ فَاجْ َع ْل‬ َ ‫ «يا وائ ُل بنَ حجر إِ َذا‬: ‫ قا َل لي رسو ُل هللا صلى هللا عليه وسلم‬:َ‫بن حجر قال‬
ِ ‫وعن وائ ِل‬
َ َ َ ُ َ َ ُ ُ َ
‫ وال َم ْرأة تجْ عَ ُل يَ َد ْي َها ِحذا َء ث ْديَ ْي َها‬، َ‫«يَ َد ْيكَ ِحذا َء أذن ْيك‬.
Translation: It is narrated by Wa’il bin Hujr (ra) that the Prophet (Peace be upon him)
said to him:..O Wai’l bin Hujr when you (men) start the prayer then raise your hands till
your ears”WHEREAS A WOMAN SHOULD RAISE THEM TILL HER SHOULDERS
(ONLY)” [Majmz az-Zawaid (2/103), I’laa as-Sunnan (2/156)]

Our Answer :
Hafiz Nur Ud Din Al-Haythmi (rah) in his book Majmz az-Zawaid mentions the chain of it
and says : " I Don't Know Umm-e-Yahya rest of the narrators are Trustworthy ".
When the Hafiz Haythmi (rah) already done Jirrah on it, why the person of this article
wiped out it?.
One Joke : The Hanafis Debater Master Amin Okarvi presented this Hadith as a Proof
in ( Majmoa Rasail Vol 2 Page 94 ).
And when another hadith from this narrator went against the Hanafis he writes about it :
" Umm-e-Yahya is Majhul " ( Majmoa Rasail Vol 1 Page 346 )

It is mentioned in Fath-Ul-Bari that "If a narrator of a hadith is Majhul, then through it the
hadith becomes Weak (Zaeef) and the narration of Majhul narrator is not Hujjah" (Fath
Ul Bari 1/146).

Prophet (s) said "Pray as you have seen me praying" ( Bukhari )

Now, some people will object that "it would become illogical because Prophet (Peace be
upon him) was “SEEN” praying with turban, so should the women also start wearing
turbans?"

This logic is itself illogical because Prophet (s) didn't said wear as you have seen me
wearing, otherwise people would be wearing the same. Prophet emphasized about
method not clothing.
Another Accusation : Translation: The Prophet (Peace be upon him) said: Jummah in
congregation is Wajib upon every Muslim “EXCEPT”for four (1) A Slave (2) “A
WOMAN” (3) a child (4) and one who is sick (Imam Hakim narrated it in his al-
Mustadrak ala Sahihayn where Imam Hakim declared it “SAHIH ON CRITERIA OF
BUKHARI AND MUSLIM” and Imam Dhahabi“AGREED” with him (1/423
Hadith#1062)]"

If anyone proves from this hadith different method then he needs to correct himself
because it doesnt talk about method, rather ruling otherwise Hanafis should have to
prove different methods for Slave and child too.

Another accusation :Translation: It is narrated by Abu Hurraira (ra) that the Prophet
(Peace be upon him) said: Tasbeeh is for men whereas clapping is for women [Jami
us-Sahih al-Bukhari, (1/402)]

Prophet (s) also told about fasting, but he didn't told any different method for fasting,
but there is a ruling change which is executed from the General ruling. Keeping fasts is
fard upon every man and woman, now women are executed when they are having
menses and they should makeup their fasts later on as proven from hadiths. So
similarly Prophet (s) executed here women from Tasbeeh. Such as in Surah Nur
Chapter 24 Verse 2 "The woman and the man guilty of adultery or fornication,- flog each
of them with a hundred stripes"

The married men and women are executed from this ruling because it is proven from
other hadiths they get the punishment of Rajam.

Translation: The Prophet (Peace be upon him) said: The beloved prayer of woman in
sight of Allah, is the one which she performs in the darkest place in her house [Al-
Haythami in Majmz az-Zawaid (2/156)]

This doesn't prove anywhere the method. Similarly as a woman is executed from the
fasts during Menses.

Translation: Nafi narrates from Ibn Umar (ra) who narrates that Prophet (Peace be upon
him) said: Both Azan and Iqamah (for prayer) are not binding upon women[Sunnan
al-Bayhaqi al-Kubra (2/169)

Whether binding or not, our question is whether method will be different or the same ?.

So the Ahnaf should have to provide Proof for it.

From Scholars :

Imam Bukhari (rah) with Sahih Sanad brought the practice of Umm e Darda (ra) that
she used to sit like men [ Al-Tarikh Al-Saghir Al-Bukhari 90 ]
Ibrahim Al-Nakhai (rah) "The Women should sit like men in prayer" [ Ibn e Abi
Shaybah 1/170 ]

Ibn e Hazm (rah) " There is no difference in the prayer of men and women " [ Al-
Mahalla 3/37 ]

Ibn-e-Hajar (rah) said "There is no difference in raising hands for takbir for men and
women" [ Fath Ul Bari 2/222 ]

Ibn-e-Qudaima (rah) "In reality there are same rulings proven for men and women
prayer except it is mustahhab for her to cover herslef in Ruku and Sujood" [ Al-Mughni
2/258 ]

Imam Nawawi (rah) "The Women should place their hands on chest like men" [ Sharh
Muslim 1/195 ]

Imam Behaqay (Rah) made whole chapter in Sunan Al Kubra that "Sunnah is to place
hands on chest in Salah"

http://lh5.ggpht.com/_Y3h6JhqU8O4/TGpaJl-
YHqI/AAAAAAAAANs/jGJbwIPuLeI/s400/1.JPG

Shaykh Nasir ud din Al AlBani(Rah) said

Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad from
Umm ad-Dardaa', "that she used to sit in her prayer just as a man sits, and she was a
woman of understanding."

The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is
in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in
al- Maraaseel on the authority of Yazeed ibn Abi Habeeb.

As for what Imaam Ahmad has reported, as in his son 'Abdullaah's Masaa'il, from Ibn
'Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not
authentic, for it contains 'Abdullaah ibn 'Umar al-'Amri, who is a da'eef (weak)
narrator.(Siffat Salah al-Nabi)

Important Note :

If any Hanafi proves from Imam Abu Hanifah (rah) with Sahih Sanad
that there is difference in the prayer of Men and Women, InshAllah i
will delete this article.

An article by Mohammad Kashif Khan

Note : More will be added soon InshAllah.

InshaAllah Read more: http://www.systemoflife.com/fiqh/salah/148-difference-in-the-prayer-of-women-and-men-right-
or-wrong#ixzz4NXc2PU1P