won a teint inte in lam lazm on the lawfulnessyof ¢ Ipwfulness ‘ef women thémosque oN that ai oreat.on te author of the ron re ao ren, The sme questions cn be, and were, ated fom within the region and on is bell, An sample of that is the ght of women to ated the oneal prayers ia he mosques, en what eight (Fan) obs have to ohid them fom dig 0 ‘Aion Ham (2456/1064, the pent Anda jr, pce, ad iteecrl lampion of te Zahid choo, discured hse copecersvel i bi Mable eased har, he ask and er weighing te even, nse) He ted ngs pot mses) bi kd for rob an, ay ape be ‘tor diagno? 0) ete cfr of ating te pr i nti in be mag mae ily fr ‘hon sna (So, the ae) F [rth ou flrs wonen ed th eit ae ine ms (No, its ely hel for ldo young, men o¢ wea) Isumiebiograpty of there, paps te bere known fad se Beer Sear at (Orfor,207] 2013) mee Nisrofesd Surpuone ssouRyeNe] 24 UO wzepy ayIbn Hazm on the lawfulness of women attending prayers in the mosque presented, translated, and annotated by ‘Mohammad Akram Nadwi amsPobisel inhe Uied King by © Gaoct O25 Tok rit (sss 10281 “The eght of Mohamad Aur Nac Be eid ‘he Copigh Desig an Pats A188 Fin pblis January 2015 A igh served. ep fo excep ce na ree iat pbid by eng seine Contents Preface, vi Tneodueton, 1 ho Hazm’s argument, 9 Works cited, 30A wife of Gari aL Kays wo go wo the manque fr the pers of rand Gh? Iewae mdr her Why do you > cut en you know tat Una dos ot Bk tht adhe fle jlo? She ilo wha stop is or ebiling me? Twat ‘aio hr Whar rope him i the apg of the Messenger of God upon hi: be psc, ‘Do not so the women sens of God for he nongues of Gos” (ah aati ‘Si ‘Absa “Ua sro (tht sah i head the Messenger of Ge pon him be pene, sp Donotsop your women rm the mca when hey ask yout prisons go thre” Hi von Bil si thi: By Go tre ceri tp ther Then ‘Abalone aed abut in withthe ore vere bone = ave Sever beard hi sbaing (anyone ett ard wi: Lan ining, {Go of omething rm the Messenger of Go upon him he ee, and yous By God we exalt them? (Selb Mas ‘Many question ae asked in us ie about the sights of women, and che eviden ijusces in Islamic societies of arrangements that ‘am to rest on the authority ofthe religion. For sre, some ofthese sgoessons (especialy, she manacrs wth which dhey are asked) deve fom perspectives dat are aggressively ‘modem’ ~ thai, hostile ‘eligi generly and to Ilim most of sl But ti also tue hat che same questions ean be asked fom within elcontchously ‘taditonal” perspetives, on behalf ofthe eligi justice. 1 thar isthe case, and is, we should expect these questions to ave bean used from within the boundaries of tadtonal Iamic scholarship. One euch question concems the right of women to ated the congregational prayers in the mosques, and what ight GE any) ‘others have to foe hem. Thad long been aware of Tha Harm's discussion of this isue in his Maal, aad is scapalous, balanced aecoust of the Prophetic snd Companion traditions by which ie should be srolved, However, ies aot unl recent, while I ws teachings course on the Mall (organized by Cambeidge Islamic Colege, in Queen Mary Collage, London, that] cealzed how pressing acd important chis matter i It ‘vas thea that {lame eh, hee inthe UK, i aot vasa even for Muskm women who are tvaling, tha in| may from home and in eed of place to do their oblyatoy pepe, rake thet way 10 a mosque, only to Gnd that they ae refed entry. On seme aeatons, moreover, this refusal was expresed roughly, without sympathy for the aced ofthe women to do cei prayers, nor say offer to ede them to some other place where dhey might pay. In light of such repors, snd ofthe postive cesponse from the stadens (the men na les than ‘on behalf ofits commitment tothe womes) to The Haum'sarpument on the issue, I fl it would be ‘usefleo present tia Engl forthe wider public Init, the following ‘questions are asked (tnd, afer the weighing of evidence answered) by tha Ham: 11 it nf for women td samt pays in args? Mes) {iL or bes forbid is for sane rato abl nase, they ‘append itor dsappreof (No) i th efit of tein trays ith he congrats mre ‘ery fr man thon vonen? (No, itis the sae} {ihn ok for ley woman oat the sare! nh motu? (No is equally lw or od or young, men or women) My notes to the translation of hn Kazm's text provide references to the haths that he quotes or mentions, with comments on their status at sound or otherwise. Whese relevant and uteful the antes alto give «brie acount of differences of scholarly opinion, “The reigons end legal authonty of an opinion depends, by consensus oF Mois ofall schools, on how securely i it based on ‘be Quen and authendcated Sunaah of God's Mesteage, upon hin ‘be peace, and how de teachings in these wo sources were understood and demonstrated in the pracce of the fst-comers «© Ishm, the Companions and thes Followers. ‘God knows bert the strength of individual or collective feats, 0 Ingrsned in human hears and habits, which serve as ‘necessities 0 excuse disobedience to dhe command of the elgion, So there i a ‘sed for fxibilry and forbeatance with the rea-life conditions ia pattcular local communities and local stations. Bot that Sexbilcy hould not deter Muss, men an women ace, Som affinming the ‘owns that have the autodty of Quen and Sunnah, Even if those fom cannot be implemented, even if they ean only be armed ‘within a small eee, tis the religions duty of those inside tha erl w ‘make others also awaze and, to the extent God has wile, strive with ‘good patience and stead ily for cei wider acceptance, Mohammad Akram Nadi ‘Onford, January 2015 Introduction "The man, bis works ander mptaion “AiTibn Abad ibn Sad ibn Haar (384456/994 1060), was a leading advocate ofthe doctines and method of the Zahid schoo, sad a great syjtabid ini of al-Andalus (modeen Spc). Thesefore, the tes alZahie and al-Andalst ate often added to his name. He -wasbom in Condobs, where bit ithe was cie vier st the Umayyad court The scholady zeputation and social standing of his family tudoubredly influenced Toa Hazm in his upbringing and edveation, ‘nd opened doors for him, so that he ss toon able to exce! in the diferent siences of his age “He studied Arabic language and litera, logic and philosophy, ‘as well asthe enon Islamic cscpines of hace and fi under the great masters of the sme in Spain. Aer early competion of his formal edvcatioa, he to served for2 short pesiod i the royal court Hooweres, he soon rctized from political office and devoted himself ‘entirely «9 stay, uking and teaching, His vast knowledge of the Isle sources and a penetaingcusiosy and intligence mised hiea to the rank of iri hath an fib, Fora time he adered to she Shaft sehoo! of law, unl his gd Jed him to reec all pps of gus arl 1, an wo adope the method ‘of the Zits ei now actlimed asthe intellectual champion of ‘he Zahiel school, and his writings are treated ae the min source ofits Soctrines, methods and arguments ase Kori nts on bn Han ae bse on ab Dba, Sor ab a 18188 212 Tat oi 31865, Ti ape 481 eal, fai 392830 Ta a mi 4198-212, ‘nd Mchrind A Zak, Hea wahcontig 0 hi sonal Fall, Ibp Haze produced some #0000, pages of weting, consis of 400 works a bad fh sage, loge, philosophy, theology. history and pocuy- Among his most imporane works ae Ki aia yl bar air ond 2 commentary on i, Kall i fam lah a Mal 0 the ommenary omit Kl Mal sah ab Maal bay woth, abi ab eid una obtoped ‘a Kak Sl ib abe, Kab mf tebe Ka Tel gad ok “ih K. Der bani igh abgirpab, K abloban flee, 1nd oti ame edie “The geet Islan scholars aftr him pai eibune to hin and ackuowalged his excelence.ALGhacl (2 505/111) sid of Kine “Lfoood a book onthe names of God, Kad is He, ween by Aba Mabammai tba Haew ab Andale which is evidence of his great expert and the Bncy of bi ie” “Ab Qi $15 iba Abad (0 462/107 suid Th cn was, smnong al he poole ofa Andalss, the most compichenie inthe Seznes of Iam, the wilt among she in knoe, bese is tmatery of ngs, his al hare in eloquence sad poet and ht lnoedge of history and begin ® "Ao ‘Abiih a Hay (48/1095) id Tbe Ham was an expert of hadith and gh of had, desing he lings from the Book ‘on the Suna, ving sare in many seieee, an ang upon bis Inowledge We ive not seen hike in what ame ogee or kim of ineigene, sharp memory, geneity of salad relies He was pest of bead and lage of and inlet nd pty have aot sen anyone compas poe ex tempore more uch aa hin is poets are abundant” "The Zahischool is named afer Abo Sulaymin Dawid sha ‘AE ‘bp Khnat ah his @D1-270/316-884)"Teis known fois insence ‘on kn to te iho ouwad see of expressions inthe Quin nd tens, a ejection gi tn and the other eos, TB ae Ce 20; a Daa, Sr ata? 18/15. 2 Gin Dalal Spoor sab, 18/87 Hay Lie Md, sos 3 SDI Sri anh 8/1878. 4 Seca habit Srl sla, 13/9709 For ote a Bi sanctioned by aos juss of the other schools, fot the desi of _fagh Ta Zab do recognize dns (contenss) aa sue for mlogs, ‘bur restric this consensus to the generation ofthe Companions. Tha Hazm was very sti in following the principles of his school. “He would ware his angaments withthe Quin, then look the hadith, He accepted only sound Prophetic huths, and rjeced any that had been judged weak or disconnected. He sai: ‘No proof is established by mang and mural? or by anything thats nteted by onl chose ‘whose religion and memory ace not relable?® ‘Any opinion af « Companion oa Follower oF anyone ats them sao, by il «proof for him. He sé It not permissible to leave what has come n the Quen, or hasbeen reported from che Messenger ‘oF God, upon him be peace, in 4 souad aazraion for she sake ofthe ‘opinion of Compaaion or any one (elke) ‘Anyone who abandons the Quen or what has come ss sound from the Messenger of God, upon him be poac, for the sake of a Companion or anyone other than him, whether he isthe natetor of that report o someone else fis, he hue surely abandoned what God, Exalted is He, commanded (3 to follom, in favor ofthe opinion of those, obedience to whom and following whom, Gad, Exalted is He, never commanded, And (doing) tis is opposing the command of God, Basted is He” ‘The only md that counts for Tbn Hazm is the mi of the ‘Companions. He rejects the idea of adhering to the practice of « ‘gy, ia the way that some Malis chimed to adhere ro the practice ‘of Madinah, Fe i against any kind of ei, and he i vey hath in ‘ting and refuting all those who aahere toa i, iibn, and ayia. Hei very clea that on each and every pat of eference, ‘people have no choice but eo refer to the Quria and Sunnah. He ‘aye "The obligation is, whenever people difer or anyone dxpates ‘Aah at stp? a Conasion, snd bas ote wl ack the Propose apo Kl be pce 2 buh on iloer vo purse the Props 9 hin ‘peer wih Wenig de Ea the Companion) bree alt saute Bronte aa 1/51 Saat 150 ‘aia 1/82a : an issue, to refer to the Que'in and the Suanah of che Messenger of| ‘God, upon him be peace, not to snything clee other than them. Aad itis not permissible wo refer tothe practice of the people of Madinah for other than them Besides explaining his own opinions and arguments propedi, Ihe Has is aso serupulous in presenting the opinions of others He quotes the axguments ofthe just» among the Compaions and Followers, dhen those of Abi Harifah, MAU, alSbai and other, and dcurees and cvsustes them in deta. However, his manner when ering oder scholar ea be harsh AbS SAbbae ibm al-“AaE ‘id: The tongue of Iba Haztn and dhe sword of abajo Vasu? ae twins. Tiss one ofthe reasons thatthe fllowess ofthe Hana tnd Milli mada held themeelves aloof from him and therefore ‘id 20t benefit much from ia” ‘This harshness may beateuted in part his reey lens nc ing a talene for sarcasm, which he sometimes over indulged. I ao secibutale in pact his fe circumstances: he was persecuted, oven impeisoned, for politica reasons and fo his jue angutent, his Met encmice being partculay intolerant of fm. He fle thi intlerince [een and wished he had been born in the east ofthe Ilamie word, where he thought his wodk would bave been more fly judged. He ‘wrote: Tam a sun singin the sky of dhe seizes, bat my Ea shat ny place of ing iin the Wet. Had I sen from the Ev here would Ihave been ero Hocking to pick up what (bere) i waned of my dike (ies my name and fame)” ‘But Ibn Ham's lapses inwo sarcasm ae not, and should not be, snyhindeance to recognizing the honesty andintepigy ofthe evidence he presents and his reasoning with it Most stking of lis hisloe for the Prophet, upon him be peace, and his advocay of ict adherence aaa {Lita iba Yet 95/719, erly po Uae govern of eg, noted {or dean efceny wa ty sia, ped 5 AREI-Abbae ashe (4 96/140), Andi Sf, ade aoc of Mabian stg His epson ce a Desai Spe det, 13799, 4) Che a Dhaba, Sarl aan 18/208 to the Sunnah, All Mustins can admire him foe this love, because it is something thats praised inthe QuPn, inthe Sunnab, and in the sings of de Companions, a also the sryings ofall ee imims of fyb sand hath like AbO Hanifah, Maa Shi and Abad iba Hana. Samay of ix Hla arent on ‘Be Lule of won ating pagers in th gues “The text presented herein tranlation i fom the Mall Tie work has been std ad admit, nat justin the Zaid school, bat by geatschoars aeocated with the other Suna mdb Shaykh zz sl-Din na ‘Ab Sali (4660/1262 sic Thave no seen amonghe books of Ilan anything inthe knowledge tke aM of Yb Hass, sd Kal Megha of Shape Mawaffag al-Din don Quaimah," oo Hsem’s angument is that there are welenown hadths that encosrage wosen to attend the prayers inthe mosque, and badihs which clea foebid mento stop women from doing So. Moreover, these hae are plea and sound (li) by conseams of the ex tim hadith scholarship. They are recorded with sever chins fF marstions in dhe evo ils (A-Bukiet and Muslin, a8 well i ‘he other msjor compilations. What found in these texts is farther supported by what i kaon of the practice ding the time of the Prophet, pos him be pace the time of the rightly guided caliphs ad the generation after them, Nether the Prophet aoe his Companions stopped or discouraged women from going tothe mosques to atend the congregational prayers Tin Hlazm als tention the opinion that it maybe permissible {or every women to go 10 the mosques, but ot for young woase. He sie there is no evidence for this opinion, having area cited the text that, the contrary, establish the right ofall Masins, men and ‘women, young and old alk, to artend the congregational prayers ofthe ‘Muss, Iremping one's rostine to goto the masque ental tor; this effort is recommended forall Masims alk, and iis reward for all Muss ake. His evidence for this i hat ae hadith of the Prophesy, upon him be peace, on dhe mens of prayer in congregation do not make ay dssnetion besween men snd women, Ghent Diab, Speen be 18/198[As fo those has shat people refer to when arguing htt is exer for women <0 do thie pavers a home, Tan Ham observes, ‘ght, a thes haat (th one pose excep) ae all wea of fied none of tem ste recorded inthe Sid of Bai ad Mos, noe the Met of Imi Mal, nor with «sound chain of aaron in ry compaion ofthe bath Tha Han takes cae preset the reasons for consid tere hae ro be weal eons to found inthe hud done of ther exper Amoeg be sound reports mentone by Ion Has, that foi men to mop women steading prayers in the mos, ev ae pctrly ‘feng, One once “Uae on a-ha, the second an ad ethaps the pretest erin ai histor Hei ot ke on fis Srives gig ovo the mosque forthe dawn and nigh pages boas ‘ttade him fel jelous. Se new redid sot yan ty be did not senso the conned og, end he nee oad et as lespomiie for Uiar knowingly Sout x command of the Prope “pon him be peace. The oer pot concerns Una on ‘Abdullah, ‘who informed his om sone of tha command of the Prophet. One of them, ll sid ha hasan (hms incaed) move consi oe, eves, loi dr wives go out the manque AbdAlab ‘Umar became mighty enraged ith in aa bee in fo ejecting, te mah ofthe Prophet ‘Tc ony sound ah that ashen we to gst that tis eter for vomen tot gow the mosqes bu ised o py at hme, rcporea fom isha Ine she says ht if the Prophet, upon him be pees bd sense" ting dat women ave ben ing he woul hve topped them fogs going to the sos Ibn Haz decree thi at length in onder eo ty and sndesund i ts wong ean ely bye understood to mein that women shoul (aoe) be stopped from atending the prayers ia the mosges. Can + hypothetical contion Gf tis tad bappened, thon tis would hae happened) be the ba fora ea jgement, he aks, especialy on a mater so central the vey lle ofthe Beevers? He wonder ao what thi‘ thing tight be that had so upset ‘Aisa eas why, irises (eh 23 fomicaioa) sha happened dung the Proper etic and for which ‘he oered pnishnen di ot ead hi ferbid women wo come = the masque, why should eh ‘new thing’ (and we do not know what this sor was) be the bass for changing raling of the Prophet, upon him be pesce? Tha Farm develope other arguments to the effect chit chi Idi i an expression of Wishah’s frustration with behaviour that She had observed spreading (Le sounds less like lal judgement than & remark onthe lines off yur elders coud see you aon, they ‘would beso disappointed with you that.) Most telingly, Ibn Hem points ous we may never know what the ‘new ting” Was, bat we 4 know that Wishah never forbade any woman fom going o the mosque or anywhere eee, aor did he forbid hers fom going to ‘the mosqee. It becomes then very diffu to understand te hadith 2 forbidling women for atending dhe prayer in the onguen Toa Haxm conclades tht he prefers to follow the example and practice of Wishah, "Th importer hs om thi mater Incersin circumstances, aod forthe duration ofthoseceumstances, (Madims might advite that women should do the ality prayets st home ruber than the mosque. This can be acepeed as a desirable ‘esi wid noms al rls, 50 as to deal wi localized necesies that cannot be eaped with otherwise, But if the deparice fom he Prophetic sumab persis and replaces that swab with some othe, ‘hen itis ceria dat the harm that must come to the community {rom ejecting the instruction ofthe Propet, pen him be peace, will indeed bef pact of tae har is tht it becomes wry dlifel 10 0 back w she orginal smh In some Mastin societies of out dy, perhaps in mes ts the established nou that women donot goto the ‘orgies. Not doing so is what is expected of tem by others and by ‘hemelves. If women become tinal ha the ik the men) shosll in Gat make the effort to go to che mosques, and they do $0, i is garded as forward, ageresive’ ven ipo’. This ean nv snd colecive injustice, and = deeply personal injury to te dignity of beiving women. And thats onl pst of dhe ha “The greateehaum is loss ofthe good thar Rows Eom doing the ‘obligatory prayers in congregation in the mosque. eis 20 fale foromen, tts for men, ithey donot goto the mosque since ti not oblgaoe oa chen. Even so its equally commended roboth ndequaly resrarded for al who make the effort. When we do sagt brings as ‘he good of refreshing and se-oiening our ateaton, making us ready far the payee. The effort of aving out houses or workplaces ia onder ‘© pry inthe mosque i a continuation and deepening of tha Its Eke smiiatuce Aja a disney willed ane debe shift of perspective, [Beary stride toward the masque ig rewarded. This Sede joumey ean have a profound impact on the quality of both ateton and stetion ‘dain the prayer. It declares the public, collective commitment to the insiation of pl. Tt helps to convinces that wear each capable of leaving our private space and separate conceans to jin inthe giving nd receiving of momal encouragement to the good. That swengehens ‘br potential for he celnton of ether common good, Being in the mosque enables the people ofthe locality to exchange goodil fie to face, to learn whois doing well and who maybe a want of assistance, snd to give and receive knowedge. Women have the same need a ‘men to build and maintain local relonships, and o give and receive knowlege. That men and women both do bod these tings vs is ‘ eccessry pat of the mute of te young, An itis aways good to remember that, if women had noe attended the Prophet's putesngs ln his mosqus, we woud be depived of many hadhs that have only ‘come to us because women hea dm fom him and then preserve them forthe benefit af the community Ta sum, praying with other in the motgue mlpis the benef ‘of payer maay tines ove, jst a the Prophet sid, The way back to this ama isnot closed, and in she Ald we may eecoves i aough sent edveaion of ourulves an of those wing to ten, Tha Hazin's argument’ [amen ting patente mage} 018) MaPale (ve ioe discussed: IF the women attend the payer alongwith the men, itis good, because of what has come in the sound fii) nareation, hat they used wo anend payers wih the -Mesengee of God, upon him be peace and he knew thie? ne prayini acngrstion of oy amen) (G19) Morals And if women (ot in the mosque but with other women) payin congregation, and one of them lads the payer, tis Tia, 17126-40To fain compa ih dhe Ani, te eben, tthe ma (es cue rece of theo page Stet ar ow insure beh et: 127). wager hes vetoes wildy he mesa nda ews sho te ache 2 Tea Haan mertons some ofthe vey auras porto tas Ered the bods of bh sab ad i history. A ey of these ts Soul ‘ice to css She ca women ended he moe payer el by {he Proper Ror example Ab Quah ares othe rpc opon et ‘pax, dht he mi sad in the pn ineoting fo lngtien fen 7 ea he yoy an sen per Sea do tn ke ae ‘hon nother Anas sassy have nes pre eh shy ‘nm whine peri igher and mere cope dun he Bees, spou et te pce, He waa este eyo a aby tea he woul alee pager Sper fo ar tae eter be dred (Bashi avi, (fale sn a i, ahah staat he ecg ‘rap him peace tra forth? rye orl Uno ed iy ying "he ween snd chen (ong foc te gear fen ep” AL Bae Manip aah ol aa na go oi ‘engl of 8 waa lai? te gl, Sale ad SE mares she Prophet pone pre ‘haf de women De aor st your tad (rom peta) wet he et sig op proper Bala a ah eo apie ian, ba wass god because tee has oe ome cy et (om he Qari ad Sinai) probing them fom tac And te women do ao vid fone) ech tet pgs! bcos theta the Messenger CFE spon ne pone "Tebest owe of eon ee at Tr has ben tttmined to ws (oemtnt/nmoy) fom te ote Ger) “Abt satin ‘bm Mast om Sly Tet om Stop Be Hak aac, hes Abt Khasi, om Ray anata ata ner fe ewe ea ie wom) Jin the fand prayer. “a thn ees ans os), om Yay Seo Qua fran Zon abi fom Tana it alana om hah che Sher ofthe beborers tha she et some women ine fo he maghrib prayer, and she stood in the middle of them, and she recited Seguin no" 7 peng Zi jn some as foe whoa soma facing Geer itan ina aar acne oT wine ae err pont strapon eg Se rainigocchaatey carkceecaniotore sc uete SERIES MER iy nctacttoe se Peerage rapes opmetarnter oe SSeS i donna pe aor be tha eorreeaTey sane beget ee Eros ‘tw nacre os gee ei er Sa Sp Sen nc ea ay ‘hei beat lief ean dT ah Sijpasag lent ae ata tata alt tear fa tt peg oa pe ra Dig! ates wt ay 8 Shyhh lithong Shs devi ams apg, aha peer oe tare ea ae aa eh ei a “AES aceon opi ter ce eae Shoe bangers deal eel diene Shay Tian Bh gn enero Sg at oa ‘tdi tp Mahan Apa ice eZ nee es tn And (hasbeen transite 0 us, from ‘Aba al-Rapzq from Sofjin a Thave Rom ‘Aaumnde al-Dah fom Haya bine Hay, ‘tha she sai: Uram Salamah the mashes of the believers ld usin dhe ‘apr prayer, and she stood inthe mide of ws? ‘And (has ben transmitted us), rom Yabibn Sada Qato, from Sad bo Abi ‘Aribab, fom Qatida, from the mother ofa Hasan ibn ABT al-Hasan, she is Khaya, tis ber name, she is eiable sid wellknown: she arated w them that Ur Salah the mater fof the believers used to lead them (the women) ia the prayer during {he month of Rardin, and she uted to stand with them in thei ow? ‘And (ichas been transmitted tow) from Abd al: Rezzig from Ibn _Joray hace sai: Vay in Sa Assit informed ne (re) that ‘Rishah che mother of the believers used to lead the women in the nal prayer and used to stand in the mile of thems! tn And Git has been transmitted ow), rom ‘Abd al-Razziq from bethim ibe Mahar, from Diwid ibn a-Hosayo, from Thsimal, from Iba “Abbas, chat he sd: “The woman wil lead other womea in the aff peayer, while she will sain the middle of ther. “Aodithas beeamaeated from tba Vina hat he wed © eommand | ‘a save-gd of bist lead his women in de (pmyets daring the) agits ‘of Ramadan ‘ise he he Sf tes San bo Uyayah ota Ther The fee Safe are fom Sri Dab ay ide expla ‘ioe nthe pr fi Haaren owe a Th mere sehco I cecel fang 1 found hat Abd asa wr oy “Thee, ne he et of te tame, So ond be that hb ne OF sve chr arte by ot Sun mene he Hey hese ‘Soren cnet Sir doe ut Thm Hass con ai be ‘ur capi te a fn a Naa xy ond here 2 RAG Runig Mag ali ame cme Tw ABL Shytay ltatcg a la eo 3 hn A Saya anf all ea or a 4 Abit Randy Aer al wl aoe a? 5 ‘Anta Rory oar al alan aa 1 Manyathtat ve mene heath foe 9 a Maal ve or beon sie oie rane‘And from among the Followers (in it has ben wansmined ‘0 ut fom Tb Jay Som SA and fom the son of Majid from his father? and fom Salvia ak Thaw foe Then alas and Shai? aed from Wa from al Rab fom ablasan lB, atl, of them upheld the pemissibiy ofa woman leading ohce women io ‘he payer while standing in the mide of them. “ARP, Mui and al Hasan ain the fran ng? And oes did no forbid ha. Tes he opirion of Osta, a-Awzi, Sayin al Thaw, Ishig, Abi Thaw, tthe majors ofthe people of hath Is ao the opinion of Aba Haifa al Shit, Ahmad tbe Hana, Dawbd and dt compacions*| ‘Sulayman ibn Yasir and Mik ibn Ana aya woman cannot ead ‘other women in a fard prayer oe in anal prayer? This isan opiaion| for whose validity there is no evidence. Is also against the opinion ‘of group of the Companions, and no opponent © them is kxown feom among the Companions, may God be pleased wih them And they ie che flowers of MAX) spread his wen i ts in with their sonfoemiy (ag. TAS seat eta a Secs cer ee aa Se ee ee mse Ee Ree eee cura tes Soe dhvuntaag omen ie hiesaeaimrenemnne oe heen te ttea seme eerie tite eae eae meceerarane te ich eae ena tere Rohan reer eae eee aads tama eters eee crcmmar acne ‘a iat ana tateenamvamins Se acetate oe SSSan Sea ato a Eannisoeess Noceoves, « woman's leading ober women in the prayer falls ‘within the saying of Gods Messenger, upon him be peace ‘Sul, the peayer oF the congregation excels the prayer ofthe indivial by sseay-seven times “Then if is ac So why have you nor made (women leading the payer fale, obligatory) because of his saying, upon him be peace: Wea the dane of he prayer comes the eldest of yu (m)shovld lead in the prayer” We say: had eis heen (he intended sscaning of his {nstrvecon) then it wold have been allowed fora woman to lad us (Ge, er) inthe prayer, and thse impossible Thies an adres from him, upon him be peace, (Sat was) sever dete» women who have ‘oman with chem. (129 (To understand i so) is cerainly a mistake in Artic: And its impossible and prevented tat he, upon him be peace, ‘would commit any mistake in Arabic. Adin and ia fo women} (G20) Maralah Abies iganab ate not (obligntor) on women. Bue if they say aon and ama, it's good? The argument for tha is Tn a lama fai fi a Man, ‘Nae fa aoah Tere 20, ences he Seno Groen eat roma ih or oy ther god aon compe Rather ews anertond hate var of dod gency ot tte 00 {eda For empl he read of pang eee nga 0 he Prophet, {ponte peace 4 duno tines moe an any oar nic Sher ‘Son Msi alll. A woman now sf ton a net a IF ‘Gece nfl ot sme 0d wl pay ay Mag? Whe ‘hs eer ee preted or bere and cameo Mayme ‘tthe Prop, upon hn be pss 5" ln head ol het 10 er pon or Maye sao bei down apd at ie Tse as, sprint mont the Meenge Tae be the Maser of Cod spotless en er ana Sa ge ‘any monger eer tan Be he ea See Main, (thor caper tsa Na a a ey amas a a, 2 The prom od masa 0 he re fom tha fw). AL Baths Adan mae gl hia frm dh ae ‘Boab il ia f ago ob meme stander Me Masi mon aa ania 8 Among ave wt my ht a and ima ar tiptoe on women ‘oe cl be AS Tilly Hana ees Mabe fon Sn, “AP bo A abt, Sibel Moya, eon NS Zh, Jaen Zag ithatthe command of God's Messenger, upon him be psc, for ain is for those on whom the Mesenger of God, spon him be peace, ba made the prayer is the congsegation obligntory by his sying, spon him be peace "So one of you (i) should say adn for you (a) and the eldest of you (m) should lead ia the peayez™ Aad the women ‘are not commanded (to do) that So when itis established (hat ic is ‘20 obligntory on dhe women to say adhin snd igimah), the adn js remembianee of God, Euaed is He, andthe igimah i ike dha So both of them in thir time are pood actions? And ie has been transite tous fom Ibn fray from ‘Au? that he sui: “he woman, wil sy igi foe herslé” Tawa say: “shah the mother OF the Delevers used to say adhin aed igimah™ (aes of apg amen fom sng oth sgn) (G21) Maral Iie not lawl forthe guardian (eal) of a woman, or the master of a slave gi 0 stop them from attending prayer in congregation a the mosque, ihe kaows that they inend the prayer SEDARIS To AM Shayla, Naas Adin, abi? mar ue lg ‘sins ae mus Solan Tym ye We at At Be MAB esha ay alana igi (Og) spn the wee? He ‘ered No and thy doco ts die (eerie) of Oa See Tn + [RE'Sophay eneloop en ne ip at pe wo yr iil tt ea ‘Fg do mead he inch kw te on Se ap Set ‘Stab feb ae eet ge sence 1 Sats a a ge and afr ae ii ‘kena te gta fcc aonb A, ‘Sata eye sae 2 Toate mean nah ot puoi women sy aed aiding 3 TRESS ag l,l aa le il? ‘Wake api th iar mech oy a ie) (ne wom fe bcm ng snd sa fo he eee oF Gade Seti At Saya auc La Adaya ages nbn yin. 4 TOES, at a slat nn ea, ts SS ed ai pt mn TURE ne Sty ne ny uma enh payed Sh Aan ‘Uap won nly ony ae ha ape ‘roan en ima a as ‘Andie no awl for (the womes) to go out having applied perfume, ‘orin finery. If she does do (ha) thes (he guardian) should top her. Wome’ prayer ie congaton it hater han thir pre ale) ‘And (te women's) prayer in congregation is better than ther prayer alone’ (ato wot aging mfr ig be mere} ‘Abela ba Yinuthas nate ous tl ssng Ahmad fi Fa hs armed, sping’ Aba Wahab ib ‘shas raced tos suing Aa in Mabaannad as sacl us ing Abad fhm Aha mart ow, sing Ms be aaj as are ‘syn Mobmmad ib ‘Abc fn Numay ha nares 0 sshng my father and Abdallah dels arated ts, bo Fee ‘sng Ubaydlh~ Bina (ba Haba sim ba Uae bale ‘hati arated 1 ws fom Naf fom Adal} hn ‘Una, who ssid “The Mesenge of God, upon him be pec, alk Do nt op tbe wosea sean of God fm the manga of God ‘Andi hesame chain goingbacko Mai, who si: Hamalah ‘hn Yabyinanated ou spng Ti Wahb marae ows ayn anes “ian Yas ~informed rom In Shiba apn Slim ba ‘Absah jb ‘Vimar ingomes (3) that ‘Abdali iba ‘Uma ald" heard the Messenger of God, upon him be pce, ‘Do not sp your women from the mosques when they sk out pemison ego thee! Hise, ‘Ast ba Oars) soa ils w bins ‘By God we eeaily Wil -2op them’ Then ‘Ah fm Umar fumed to hi and bose hi veh very ehementabise, never heard him abusing (yon ike hat, {ele sd Tam nfoning (ou of meting) om he Messongse Tc Hoan te di wih meson de maf he payer tn cong se ot per nme hy re nels ae ‘Sopot ac pl eb opt of ang a ar neath man fom any ncn one achngs weet Se ‘Redopen cs sou prs fnhe sours 2 SRNL sfetrch ethos caper hed; Moin, aah. bey Sasa‘of Ged, upon him be peace, nd you say By Ged we certainly il stop hemi? "And with the same chain going back to Muslim, who sid: Aba Kray natated «9 us, saying Aba Mesiwaiyah naeted to vt, FOm Al-ASmash, fom Maid, rom Tn ‘Umar, wo sids"The Messager (oF God, upon him be peace, ssid: "Do not stop the women Gom ping the nigh to the mosques”? amiga nurted 0 us, sang ‘Abbie ibn Aghagh narrated tos, saying Mohammad iba ‘Abdal Mali iba Ayman narrated ous, sang Molbammad tba Wadd narrited tous, saying: Hamad ~ iba Yahya = al-Ballsarated to ws, saying Sayin ~ ibn ‘Uyaynah —narated to 1s from Mubaammad fbn ‘Unaribn ‘Akgamah dba Wagga, from ABO Salama ibn ‘Abd al Rahman ibe ‘Aw, fom AbO Hurayrab, ‘who said the Messenger oF God sid: Do not stop the women saver of God from the mosques of God, while they do not go ast except a8 safle” ‘At ibn Ham) say: And al-flaisdhe woman without perfume snd without atractive dothing, ‘Abdalth tba Yusuf arated to of, saying Abmad iba ah pasate tous, saying ‘Abd al: Wabhab ibn Tot narated t ws, saying ‘Abad bo Mulpammad narsted tous, saying Abmad iba ateited ‘013s, saying Masi bn al ij acted to, sying Ab Bale ibn Tai ye a eal Di fall ms Sh Aa cer fe ee WTErtecm ae aan ofS Pope el kee ‘ASRS et Sitar tane ear ee sepia acted aca tea ie Sareea pp Senge erate apn es a a 2 SSASES tee hgeeteber nee ya te aS a hy at a Sy Si et SS a ert Destress et rect ft Wht pace pm pe lasgrampeta 2 SORA PSE sa Abi Shaybah nserated vo us, saying Vay iba Sad al Qatsa nactted {ous from Muhammad ib jin, who sud: Bakar iba Abdul ibn Aba nacated rows from Bost ibn Sa, from Zaynab the wife of| ‘Aneilth tb Mass, who sid the Messenger of God, upoa hie be esee, so us (worsen): When oae of you attends the mosque, she ‘should aot put on any peefume” “And from the route of Mab, from aby iba Sa8d, fom ‘Amal bint Abd al Ramis, fms Aisha the modher of the believers, who sid: Tndeed the Messenger of God, up him be peace, used 2 pray ‘the morning prayer, then fs the women used orn (rom the mosque) ‘covered in ther cloak, not beng recognized beease ofthe dane? ‘Abinad ibe Mubamtud ibn Jase natrted ous, saying ‘Muhammad iba ‘Abdul doa Abi Duly narrated tou, eying Tha ‘Wadéah naratd ous, saying Ab Bak ibn AbiShaybah mare tw, saying Hosa iba ‘Al ~ aLJush~ narated co us fom Z3ida, om ‘Abul iba Muhammad iba ‘Ag feom Jair, from the Messenger ‘of God, upon him be peace, wh std: ‘Tae best ofthe rowe forthe nen isthe font one, andthe worst ofthe cows ofthe men he back fone, andthe worst of row: forthe women ie the frost one, and She ‘est of rows forthe women is che buck ane. O pty ofthe women! ‘when the men prostrate dhea lower your gaze 50 your ees do not fall ‘upon the private pars ofthe men becaise of the tightness oftheir lower garment.” ‘Abdulah io Rabi aarated wo us, saying: Mubammad iba Tehig arated tous, saying Ibo sl A‘ib narated to me, saying Abi Dw arated to, sayings Abdallah bn Ame ~ AS Mamas ~ saree to us, eajing: ‘Abd al Wash tba Sed —al-Tanad ~narated tous, saying: Ayyub ~ a Sakhiyt — narrated to us from Naf from Ibn ‘Umar, who sid "The Mestnger of God, spon him be peace, sid Tai hb Abr bi a 2 Bata tah, wl cnr i ob a Mental Saha an, aap sin oy re i ai? (mr ah ied porns fst Macnab a ‘stinky Fev et. Te Ab Say es oa an hay i? ih ig at ‘inion jof'ae meen obs, Aja bn Kl, Maa, ial Js“Whatifwe lave this door (of dhe mosque) forthe women?” Then Ibn Umar never entered fom that door unt he dic" ‘Aad wit the ume (chain of naration going bac) to Aba Dis, who said: Queybah narrated 0 ut, saying Bak tbo Nodar marae to us from ‘Ame iba al-Hasth, from Bulky — ibn al-Ashaj ~ frm [Nii who sud: “Umar db al Khana use to forbid (men fa rom centesing from hab alia? (the door ofthe women in the mosque of the Prophes. “AI (Le: Iba Hazm) says: Had the prayer of the women in their homes been beter, then the Messenger of God, upon him be peace, would not have le dem undergo a hardehip which does not bring them any extra meri, or which rather lowers their mei. And this would not be sincere advice, whereas he, upon him be peace, ss: "The sligion is incere advice (nab) He i upon hia be peace, ar removed fom that fe, rom giving insincere svi). Rather, he i of all he creates the most sincere to his umah Had that been the case (Ge. the prayer ofthe women at home being bee), then he, upon him be peace, would not have made it obligatory aoe wo stop women (Geom going to the mosque), and he would not have commanded ‘women to go out as sf (shout perfume and ateacive clothing. ‘The least (that canbe taken) from this is tha iis command of recommendation and encouragement. Dhow pr hat wom pry at oe) ‘Ab Harta an Mal sy: (The wos) payer ia hele homes ‘is benes" And Abi anifsh died thee going out the mosses for the prayer of the congregation, for the Feiday prayer and onthe two Sis Fle mae concession forthe eealy woman, specially nthe ate ‘ight prayer and che morning page, and thas also been aanated from hhim that he did aoe disk dee going ont on the TA Dia ah, ata a ‘AbG Dis lal al aa? ale ni Matin ala ee year. banca a Shay my ia A alah, 1/2001: Ald ‘ut rye rbot omer gong ot the moe vas owed te put Asa own coeappopene aparently oes ens amis hx ein oet Mi ud: We do aoe sop (he women) fom going out wo the mosques? And he allowed the aged cd woman to atend the two tua the itp (prayer forein)' He sade "The young woman may go (ott the mosque occasionally” He sud: The aged old woman may {gt the mosque, but should aot go to often.” Arpt of thse who dl wen atenig pre i mgs} SAE (Ton Haz) says: those who dike (women’s ging wo the mosque) sed nosy protest aguas me) using a mason tht has been mansmited 0 ws from Sut, from Yabya ibn Sad, from ‘Amray, fom ‘Rishab, who suc: Had the Messenger of God, upon hi be peace, een wha the women ve ieveate after him he would fave stopped them fom the mosque asthe women ofthe hikten of Tse have been opp” ‘And (they argued the same opinion) fom another hac, which has been tattatl from ‘Abd al lamid tba al-Mandhiral-Aasie, fiom his patemal unto bis gandmosher (| Urn Hsmayd, that the Prophet, upon im he peace, sid: Your prayer in you hose i ‘beter than your payer with met a9 And (Oey angued the same opinion) fom another bad, ‘which has been marae fom the route of SAbdulth iba Raj? ale (Ghul who sad: ate ba Hacin informed us fom Abd Zuzah ba ‘hme ib Jae hat Abs Harapras acta wo him tat the Prophet, upon him be pence, st: “The woman's payer in er secluded oom is greater for ber reward than her pager in her house, and hee prayer Ts Mri ae ati tac 120 “The pope of Nada abot woe peg osc he ee heat ce ot Knowing rs oan ten” 2 Acura Abadi ans bowed for women tog ut fr the [ray bit ot enmmended tbo Qua ne og 109-20 “hoon wana ponent po Tn aad wy Tac comand” 9 TGA ata rae gr no Moi, lal ‘hes oa? bea 4 Thr A Shad Mtr lb mac Aa Hab Situna onal cat. 5) Tinian lav atte. The nara’ mae Ja Apc Bia st Jest Towle gue ewe acnion tT ss Sai of he wesc of is manin her house is preater for er eward than er payer ia herd, an that er prayer in her dis greater for her reward than her prayer in ‘the mosque of hee people and her prajerin the mosque oF he people Jas greater reward than paying inthe mosque of congregation, and het paaer ia the mosque of congregation is beter than going out to the prayer on the day of a? (Thr micron of te btn wich the Paps encore een ot forthe pre) Some of them have sid: Pechaps the Messenger of God, upoa him be peace, commanded thee going out on the day of to awe the enemy because ofthe small number of Muslims at that dine, xo ‘hey would appear mimerous inthe sight of chore who ss them. “AI lon Hz says diss eajor (Bl), beens ie aie against the Messenger of God, upon him be peace, and its an wterance without knowledge. And he, upon him be peace, has explained that ‘his command of he women's) going outs o that they should atend the good and the supplication of Muslim, while the menstoating ‘women avoid the place of payer. So seproach be upon the oe who bees the word of the Prope, upon him be peace, and invents aie by his own opinion. Moreover, this opinion, Beside being a sheer ic, is cold and very silly. Because the Prophet, upoa his be peace, was" notin the presnge Of an amy, so he would hare to awe them, There ‘vas ao enemy with him excep the hypocites an Jews of Madinah ‘those who knew ta hey aze women So be amazed y his mess (of sn explaration)® Ti i wo te ons nnd hath of Uni As a Ana ‘Meo cnmnndtolaagon ont raft Sg ee ‘ten poet pgs ty maa onde onepon inna rsgence Ae fermen ce pat fem be pe ofthe per A woman oad © Gas Naser onto ts ‘ta He wwe tt ther moan old eb a Shdtigetlogb minaret mba pa, ‘dg tl pam mr nes ol ef ta Iagoblamate it ioepon etapa (lights ab Medio ‘et ead fl 2 nine hocking examin, de Poe pon hn pes Conmnded waren ou ibe popes oma show of he Nee rtpreain of te babth of shah) ‘Al (be Hes) sage Aa for the hadith of Wishah, there i 90 proofin it for a number of reasons “Tae fret one i that he, upon him he peace, did not se shir “new thing’ that women had invented, 20 he didnot stop them. Since he Aid not stop them, then you stopping dhem i a bidSh and an error. ‘And this ike His saying, Bealred is He: “O wives ofthe Prophet, ‘whoever of yo were ro comm 3512 cea immorality ~ for hee the punishment would be doubled twofold” Bue they never committed Any immorality, and the punishment was aot doubled ewofold for ‘hem, and all pase ie dae to God the Lord of the wos. This iso like His sping, Ealted is He: “And if only the people ofthe eves had believed and feared God, We would have opened upon them blessings from the leven and the earth” But they didn believe, 0 the blessings were not opened upon them ‘And we do not kaow of silier argument chan the argument of the one who argues by someone saying — had soch and such been, then such and sch would have been ~ «0 make oblignory what has ‘ot bee the thing chat, had it Deen, then that other also would have been. ‘as ase the oem Hal the ben he ct, women al ve Steppe ding tea whe te Muir poplin grew Ta fa, i ma nina om the ine a th Prop upon en be pace, gh ee ne tthe Canpaion te Feira he geno ate hers he Sains tel res plc and ry perineal o ed (ose thai nem showing be: Here ee arts ‘ibe arate een of God pen hi be psc, as ‘ake hs drain as wen our bh ah) Ni ap Te ving (pis ned eotomecutbenee fh comsnandothe Meteo po at {feo Si 3 Abs Batra aig ai les bigamy we out bin Se 4A al Ie oblgy apo ee) woman to 8 (2 Sat a5 Ab in Umar oe ot i dy | ‘lds, abo 6A and Arvo oe ot het ‘Some oc bath de 7) As I Sa a ADS Mayu ie ed poe frahe i Se i A Suh Mj oa aa ijt i tom 1 atte ath 3880 ay 2 Oona 96‘The segnd season it that God, Exalted i He, knew what women ‘would invent. Anyone who denies this would have eomamited unbelief, Bat He never revealed to lis Prophet, upon im be peace, stop the ‘women (om going tothe mong) because of what they would have sought 10 invent. Nor dd He, Exaled is He, reveal eo his Tel the people: when the women invent new things, then stop them fom dhe ‘mosques. Since God, Fale is He, di not do dis, then relying ypon sch a ying ily and an eo. The third reason is that we do not kaow what the “new thing” was thatthe women did that they had noe done atthe time of the “Messenger of God, upon him be peace. Whatever ii could not bbe worse than fornication. And the founcation ivelf happened in the time of the Messenger of God, upon him be peace, nd he stoned in ie and Sogged, and he never stopped the women (fom going to the mosque) because of chat Moscoves, ornication is just ar unlawful for men asi for women, and there is 0 difecece. So what as made foricaion a cause to top the women frm the moses, and has not made ita eatue to stp the men from the mosque This i reasoning that God, Exalted He is, gever bas been pleased with, nor is Mestenges, pon him be pce "The fourth reason is thatthe “new thing’ that was happening was done, undoubtedly, by some women only, not others. Now tit Jimpostible to stop general good from those who did not do this ‘new thing, because oF those people who did tht ‘new thing’ exezpe if text comes fom God, Exalted s He, on the tongue of Hs Mee ‘upon him be peace, then he would be listened to and obeyed! God, alte is He, has sid: ‘And every soul ens 90 (eproach) except lost self and nobearer of burdens wil bea the burden of another ® The fifth reason is hat if this ‘acw things a reason to stop ‘women rom going tothe mosque, chen more peeerbly, it should undoubtedly bea eause to stop them fom going to the masket and from any public way Then why have dhese people specified stopping Tie Coal sy Ait 3/1205 ins sag i pci wo ne Torthoe wor, er freemen forth wor fg ot wink ‘foliog ny prime a not earn ny eee dpogni” 2 Gorin ation i, them from the morgue beeawe of the ‘new thing that they di, while not stopping them from the other ways? Moreover, Abd Hanah ‘lowed a woman to be traveling alone and walking inthe deser and Fores forthe distance of two a half days (saveling, and he did not dle i foe her! Thar is how messing up (an aegumea?) should gol ‘The sith reason is that Wishah herself id not, because of that, bold the opinion oF stopping the siomen (fom joing %0 she morgue), oe did she say (0 the men: stop the womea because of| the ae thing’ that they have done. Rather, she us informed tha if he, upoa him be peace, had been ale, he would have stopped them, “This is exactly our opinion. We say: If he, upoa hiss be peace, had stopped them, we would hve stopped them. So since he dd not stop them, we will aot stop them. They (who dike women going tothe mosques) have not achieved (anything) except opposing the eenah and opposing ‘Misha, may God be pleased wih hee, an lying by suggesting t their imitators in ambigaty cha by tha bath of hers the forbade the going out ofthe women, Rather, she didnot do that? ‘We eck refuge in God fom withholding Hi hcp from us Weak of he abe pein mame org ab Be) As for he hath of ‘Abd al-Hamid ibe al Munir hes mail it 10% knowe wo heis. Its ot permissible to abandon the mune The Team Wing an guest here apie hse who alow women fo tre clone wont aig scrpase hc bore maw ra (Seance of eta es say tren, bt So or allow ie women wa 2 Katy Eigah cooemat ping 0 te manque fr the pay, and seer 5 Thebans by to oie the ot of Ad ab ash Ibm Mund wich ba Ham ha and wich recoded by Bh Ak ‘Toh Aad eas ecard hi Mla Both ewe {ho mn unoowe enon A smd, “Abdulsh in Suey abn Toa aseymah (Jl all a ob all eee ir esa fa a af mpd a do oe onsaaratons of reliable people because ofthe naration fone of whom Iie not known who he is ‘As forthe hadith of ‘Abdulih iba Raj? l-Ghiadin: he i man ofabundiace of akestion fla and mistake hl) and he ie ot 4 ‘roof That is whar Amr iba ‘AI a Falls and others have sic sbout him! 'Nowif his reporeand the reportofAbehla be Rai? a-Ghud dna been Sound ~ but chey ae Bot sound ~ her inthe death would have been a costadition ofthe fnlyetablished report that ‘we have aeady mentioned, and ofhis command, upoa hts be peace, that (he women) should go out, even the virgin protected gil ad menstruating women, eo atten the prayer of é He even commanded the woman who hes 20 ibibo boca from other women for ‘that purpose? Te (ould also have bezn contaditng) what “Abdul iba Rabi das narrate tou, saying Mubammad iba Ishi narated tous, saying Thn a A‘abi narrated us, saying Abi Diwhd narated tous, saying? “Malbammad fbn a: Muthinad narrated to ue that ‘Ame iba aAsion a1-KILDY narrated to them, who seid: Hammim — he ie ian Yabyi ~ santated tous fom Qatidah, from Muwarig lj from Abs sl- ‘Abwa, from ‘Abella 157] ibn Maa, fom the Propet, upon hie, bbe peace, who sid “The prayer of the woman in her house is beter tha hee prayer in he room, and her prayer inher moague fF magi) ie beter than her payer her house” “Al (Harm) say: He intends, ao doubs, the moxque of er ‘quarer. Because ifhe, apon him be peace, had intended the oe ‘ofhechouse, then he would have been sein her prayerin her howe 7 Seth ef ‘abtin bo Ra? ahi a Mi, abi a ai, aL Inn dbs Ra othe npc: Reh he ‘Biaim, who i a eelable namntor aad expert of bad Jad thm Ayya Balas en acd by he expen aaa seen dei ‘zone b peopl ke Dat Aba ie oR a Nar cs Sot Th Hop, Lae ob ny fe A He ecg to te famous th cay enone of Un ‘Ay ‘ihr uta the eo Jae ad ote callons 3 Kus iecd ata untae is bener chan hee prayerin her house. He, upon him be peace, i far fiom saying the impossible! "That being 40, tight to say that one ofthe so commands i shrogated. Either his saying ber prayer in her mosgue is beter than hee prayer in er home, and his encouraging, upon im be pesee, the (omen) going out wo the Zand to the mosque, ace abroguel by bis saying that er prayer im her house is better dan her peyer i the mosque, and beter than her going owt to the prayer. Or his saying, upon him be peace, thither prayer in erhome is beter than ber prayer inher mosque, and her prayer inher moague is beste than her go ou othe Sprayer are abrogated by his saying, upoa bbe peace thither praerin her mosque i beter than her prayer in her hose, and (abrogated) by bis encouragement ofthe woman to go out tothe Sd payer ‘These is no escape ftom one ofthese two mates. And itis not peemissble wo affirm the abrogation of any sound report except by & proof (equally sound, of more sound). So we looked into that and we found tha dhe (women) going ‘out tothe mosque andthe place ofthe ‘prayer isan act adisonal to a9 the prayer, and a eouble~ inthe dawns, darkness, crowds, hot oon rains snd cold. So had dhe mesi ofthis additional ac been alrogated, then necessary, (women's going to the mosqse) will not be void of rwo ways, and thee is no third to them: either her praying inthe mosque and the place of Sprayer willbe equal 10 her praying in hex home, then all this ction would have been scless aod void, Tir coe heed on «pele mien by Th Hae Pets the ‘tong map swe oun ai copy of he Snerof Aba DE, {then flow hematin faa. Atak Honeer he marin cf A al wich ar bee eprint eer aie ewe fants meng er alo etn teh) Tein ‘thea pons ne re ey ta Tb Hae spy ed Mord nope ste Ab Dede weak en: ton cp Syl ash i a yaa a ama et era aa pin ogres dbo Quah peng ‘Sat tn hag eng gl S30 or abour beng ar ea rope) rman Capri aah20 unaccessuy goig for suffering and touble. Aad i¢ cannot at all be otherwise, bo (he opponents of our position) do aot say this (Or her praying in the mosques and the place of the () prayer wil have less ceward, as compared to hes praying in her home, a¢ the ‘opponents do say. The, inthis case al she above-mentioned action ‘would be snfl and decressing the mei (ofthe pray). For, a0 ade Iscnal act decreases the mes of any prjer compared to the same prayer (wichout that adios) except fis foebidden, and other than this snot possible. This does not come under the heading of levi recommended actions inthe payer—that does decrease the reward ‘one does Gt) ~ because one who does) this has not commited ay sin, thes he has abandoned acs of medi As for te one who made effort do something in the prayer, then he lor some of his reward ‘which he would have obtained had he not done it and destroyed some oF his action, then this is a forbidden aet without any dou (Other than this is nor posible. In the act which is dsked there is never sia nor destruction of any (god) action, ater it has (init) a0 reward and no sin st he same time. The sn and the desrution ofthe (good) action is only in comeing the forbidden act. (he Prop and be gly ge cap me ppd women feign te mses} All the people ofthe eath agree thatthe Messenger of God, upon him be peace, never stopped the women from paying with him in his mosque und he ded, nor did the rightly guided caliph do this Meer hms! (Only) then would it have been comet to sty thai fan Tze ae may repo ain he cont of ae snag Mine fom te tne of be Popes on hab pene teaghwt he peso Por exams Urey Sas artes rin the Mesege of od, pe Fim be pens wed the a(t ed fhe eye) woes ll ‘and op when be ne ayn the i, so he wuld cela ns ace fee whic bee geting wp AP, on ofthe marta of e Get, faye We hin, Gol oe bey da wae oe th we ob en ae Ions fore te men coud xh gh 0 tent ek, aie, ied cea ot mt senan mpl B' b), Ue Ful erates a the st ing tht the eae fom he Pope, spon ‘him eps, ut Sa aon whch eda he page of magi Bath Adan age atonga. ahh eres atte sogated act Since heres no doubt inthis then its an act of vee. Had that aot been the este, then Be, apon him be peace, would not have approved it and woald aot have lee Women make effort for this teouble without any benefit, ather win a harm. And this is hardship (alan) and bet (aba), not sincerity! Since there is no doubt in this, shen tis abrogating andthe other one is abrogated "This ie (fe cane) if both thot hadithe had been sound, So how ‘hen when they are aot sound? Te har been transmitted to ut from the route of Abd ab Razzig from Sufi ak. Thaw, from Hisham ibe. ‘Urwah, who sd pam that ‘Umar iba al-Khayth commanded Sulaymin iba. Abt Hathmab 0 lead the women athe back of the mosque in the month of Ramadn* ‘And (has been transite 408) from ‘Abd al:Razada, from Matra, fom alZuha hat Aka bine Zayd iba Azar iba: Noy] was muted to Umar iba al-Khari, She ured to attend the prayerin the mosque andl ‘Umac sid to her. By God, you certainly knw tat T do no ike this? Upon this she sid Ty God, I will aoe stop unt you The Prope pon him be pce afer death (1 Bai, Abs sai etek acon Mas, lS lb oh ‘Sti Tic aka ea younger ae “Te we of Abs er a Anse asd 0 pny he iis paper he compel Pose’ bo ADL Sapa aang aah mer ate Try oh ein gers Uomo faa pee ane rhc Sas of ee on he meen seas of at fend ny hos Senne of women ying o teach al moe mows ofthe lee, ‘Meo’ Net tale se Wome Slr i Ost ee ‘Pablo, ev 20:3), 1 Nad nate acetate an gen i onder to ene he pel) to'vhow ib gen: fn Hoon ie ping ie Papers rc td Temnagemen oem ne the it ce ne oe tt ‘Somanng wha rent notte a oben 2 bd aktuellen sf ifs fen Ln another acraon sits AL Stata nang a a oma oh ‘2, Hahn fi ‘Ure earotes fom fs ber “Umar eo Kansstop me’ Umar said: Then, certnly donot sop you? When Umar ‘wat atacked withthe dagger she was inthe morgue” AI bn Han) sae: the Commander ofthe Believers would not have sopped himself om forbiddighes wo goto dhe mosque had he known ther ie no reward for her in it So then what fhe had ners that it doreases her reward nd destoys her (good) ston? There is ‘20 angument for ther in his saying: T do aot ike shat, because there a0 in in the inciarion of the self God has kaown that every ‘Maslin, had the fear of God, alte is He, nr been is hi), would have loved to eat when Feing hanger in Ramadin, and to drink when feeling thst, and 19 sleep in cold moenings dusing the short nights staining fom the prayer, and to have reation wa fi thae the man sees. So the maa loves the forbidden thing, and there iso harm on him in tit) and he sot able ro aris heat from it, What materi only his patience or action. He says, Exalted i He ighing has been enjoined upoa you while i batefl o you. Bat Pethaps you hate a ting and itis good for yous and perhaps you love | thing and eis bad foe you.” thy Andit has been naeated wo ws by the route of Abd abRazeiq, fom Mubammad iba Umar, fom ‘Ame al"Thaga, rom Ata, {ae “AB ba ABE Talib wsed to command the people wo do aight ry beautiful Taba, sion chaps eating At Res, Mang a ‘ah abla i a ‘io int wel andthe papers of ra te eonregpion Tht moog wat alt he Why do ou go out wien you tow that ‘Vine docs an eta an eek ees See Th wos op a ‘Messager of Cun i he pass "Do no op won ses Ged Hom Be mong of God In bere eg osing forse ‘ho seal he ke logon tha iar ie wtnen 0 ing 0 he Imo fcr tres ot ot wren conde ig > therm ty to coatinas (oh nx obigy on wae rspatin igng nts sng Be nen fer bn Nant Bree Jad mares nines And io me who spoil + ‘eeb-tnnwn ad kned Companon ea able fly eae SA it ‘Aah stewie, ae penvr of he eto Maine Ab Nina Astana aka, 5/295 2 Qu ataponh 3216 7 ea he would make an imdm forthe men and poer in Ramadi, the fn mim forthe women, He commanded me CAsiaib) #0 1 swomen inthe prayer” (Tarim free eos yo ome ad ld omen i igen) “AN (ln Haz) say: che young women and ates than the ceaual? ‘And from God, Bzaltd is He, i the help to being right Tid aPRazig, ang al, baa lai? and tom ADE Slang Sa nlc tet oar woman Te pes son ey ac ee ‘ocounge sve the you ist nd he Us Sy, the ep ae er mapped young watnen fen ging othe moaWorks cited [Abi Diwid,Sulynin ibn ab Asad (275: amor a Mohammad ‘A al Asa al Kh Bei Dic aKa alii, 1416/1996, Abs Ney ababahed (4 40), Mag ales Beir Die a:Kub stig, 8 vole, 1422 Ahad iho anal 24: Mt Caine a Math t Mayas, 1313. 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