I understand that a woman can lead prayers for an all-female group, or a mixed group consisting of her own family.
That is tradition and not a restriction from the Quran.
As far as Bohras are concerned, Imam (for prayer) can only be the person with 'Raza'. If he is not available, then men and women must pray on their own.
Of course, there are instances of women leading prayers for mixed congregation in the UK, USA and Canada. You can search and see their clips on Youtube.
Wahabi Scholar Defends Wahabism.
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Muslim First
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Re: Wahabi Scholar Defends Wahabism.
On the Imamate of Women
Sheikh Abu at-Tayyib Adhimabadi
Awn al-Ma'bud [2/300-301], the commentary to Abu Dawud
Translation by Abu Rumaysah
Umm Waraqah, the daughter of Nawfal reported, "When the Prophet (peace and blessings be upon him) proceeded for Badr I said to him, 'Messenger of Allah allow me to accompany you in the battle. I shall act as a nurse for your patients and maybe Allah will bestow martyrdom upon me.' He replied, 'stay at your home and Allah the Exalted will bestow martyrdom upon you.' [The narrator said: hence she was called a martyr.] She read the Quran and sought permission from the Prophet (peace and blessings be upon him) to have a mu'adhdhin in her house. He therefore permitted her to do so. She announced that her slave and slave girl would be free after her death so one night they strangled her with a sheet of cloth until she died and ran away. The next day ‘Umar announced that anyone who has knowledge of them or has seen them should bring them to him. (After they were caught) ‘Umar ordered that they be crucified and this was the first crucifixion at Madinah."
From Umm Waraqah, the daughter of Abdullah bin al-Harith, "the Messenger of Allah (peace and blessings be upon him) used to visit her at her house. He appointed a mu'adhdhin to call Adhan for her and he commanded her to lead the inmates of her house in prayer." Abdurrahman said, "I saw that her mu'adhdhin was an old man." [Abu Dawud (Eng. Trans. #591 & 592)]
This Hadith establishes that the Imamate of women and their praying in congregation is correct and affirmed by means of the order of the Messenger of Allah (peace and blessings be upon him). Ayshah and Umm Salamah led the women in prayer for the obligatory prayers and the prayer of Tarawih.
Al-Hafidh said in ‘Talkhis al-Habir',
"The Hadith of Ayshah that she led the women in prayer by standing in the middle (of their first row) was reported by 'Abdur-Razzaq and via his route, ad-Daruqutni and al-Bayhaqi from the Hadith of Abu Hazim from Ra'ita al-Hanafiyyah from 'A'ishah that 'she led them in an obligatory prayer standing amongst them.'
Ibn Abi Shaybah and al-Hakim report via the route of ibn Abi Laylah from Ata from Ayshah 'that she used lead the women in prayer and stand in the middle of their (first row).'
The Hadith of Umm Salamah that she led the women in prayer and stood in the middle of them was reported by ash-Shafi'i, ibn Abi Shaybah and 'Abdur-Razzaq all from ibn Uyaynah from 'Ammar ad-Dahni from a woman of his people who was called Hajirah from Umm Salamah 'that she led them in prayer and stood in the middle (of the first row).'
The wording of 'Abdur-Razzaq has: "Umm Salamah led us in the 'Asr prayer and stood in the middle of us.'"
Al-Hafidh also said in 'ad-Dirayah',
"Muhammad bin al-Hasan reports from Ibrahim an-Nakha'i from Ayshah 'that she used to lead the women in prayer during the month of Ramadan and stood in the middle (of their first row).'"
I say: it is clear from these ahadith that when a woman leads other women then she stands in the middle (of their first row) amongst them and not in front of them (as a man does).
as-Sana'ani said in 'Subul as-Salam',
"The Hadith lends proof for the correctness of a woman leading the people of her household, even if their be a man amongst them - and in this case he was her mu'adhdhin and an old man. The literal sense of the Hadith shows that she used to lead him, her servant and her slave-girl.
Abu Thawr, al-Muzani and at-Tabari took to the opinion that this was correct while the majority were of the opposite opinion."
...'Abdur Razzaq reports in his Musannaf from Ikrimah from ibn Abbas that he said, "when a woman leads women in prayer then she should stand in the middle of them."
--------------
Br. GM
There are thousands of books written in local languages by many Muslim brothers. Just writing a book does not make you scholar. Educated person should be careful and cross check any controversial article before posting it.
Ramdaan Kareem and Wasalaam
Sheikh Abu at-Tayyib Adhimabadi
Awn al-Ma'bud [2/300-301], the commentary to Abu Dawud
Translation by Abu Rumaysah
Umm Waraqah, the daughter of Nawfal reported, "When the Prophet (peace and blessings be upon him) proceeded for Badr I said to him, 'Messenger of Allah allow me to accompany you in the battle. I shall act as a nurse for your patients and maybe Allah will bestow martyrdom upon me.' He replied, 'stay at your home and Allah the Exalted will bestow martyrdom upon you.' [The narrator said: hence she was called a martyr.] She read the Quran and sought permission from the Prophet (peace and blessings be upon him) to have a mu'adhdhin in her house. He therefore permitted her to do so. She announced that her slave and slave girl would be free after her death so one night they strangled her with a sheet of cloth until she died and ran away. The next day ‘Umar announced that anyone who has knowledge of them or has seen them should bring them to him. (After they were caught) ‘Umar ordered that they be crucified and this was the first crucifixion at Madinah."
From Umm Waraqah, the daughter of Abdullah bin al-Harith, "the Messenger of Allah (peace and blessings be upon him) used to visit her at her house. He appointed a mu'adhdhin to call Adhan for her and he commanded her to lead the inmates of her house in prayer." Abdurrahman said, "I saw that her mu'adhdhin was an old man." [Abu Dawud (Eng. Trans. #591 & 592)]
This Hadith establishes that the Imamate of women and their praying in congregation is correct and affirmed by means of the order of the Messenger of Allah (peace and blessings be upon him). Ayshah and Umm Salamah led the women in prayer for the obligatory prayers and the prayer of Tarawih.
Al-Hafidh said in ‘Talkhis al-Habir',
"The Hadith of Ayshah that she led the women in prayer by standing in the middle (of their first row) was reported by 'Abdur-Razzaq and via his route, ad-Daruqutni and al-Bayhaqi from the Hadith of Abu Hazim from Ra'ita al-Hanafiyyah from 'A'ishah that 'she led them in an obligatory prayer standing amongst them.'
Ibn Abi Shaybah and al-Hakim report via the route of ibn Abi Laylah from Ata from Ayshah 'that she used lead the women in prayer and stand in the middle of their (first row).'
The Hadith of Umm Salamah that she led the women in prayer and stood in the middle of them was reported by ash-Shafi'i, ibn Abi Shaybah and 'Abdur-Razzaq all from ibn Uyaynah from 'Ammar ad-Dahni from a woman of his people who was called Hajirah from Umm Salamah 'that she led them in prayer and stood in the middle (of the first row).'
The wording of 'Abdur-Razzaq has: "Umm Salamah led us in the 'Asr prayer and stood in the middle of us.'"
Al-Hafidh also said in 'ad-Dirayah',
"Muhammad bin al-Hasan reports from Ibrahim an-Nakha'i from Ayshah 'that she used to lead the women in prayer during the month of Ramadan and stood in the middle (of their first row).'"
I say: it is clear from these ahadith that when a woman leads other women then she stands in the middle (of their first row) amongst them and not in front of them (as a man does).
as-Sana'ani said in 'Subul as-Salam',
"The Hadith lends proof for the correctness of a woman leading the people of her household, even if their be a man amongst them - and in this case he was her mu'adhdhin and an old man. The literal sense of the Hadith shows that she used to lead him, her servant and her slave-girl.
Abu Thawr, al-Muzani and at-Tabari took to the opinion that this was correct while the majority were of the opposite opinion."
...'Abdur Razzaq reports in his Musannaf from Ikrimah from ibn Abbas that he said, "when a woman leads women in prayer then she should stand in the middle of them."
--------------
Br. GM
There are thousands of books written in local languages by many Muslim brothers. Just writing a book does not make you scholar. Educated person should be careful and cross check any controversial article before posting it.
Ramdaan Kareem and Wasalaam
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ghulam muhammed
- Posts: 11653
- Joined: Tue Oct 07, 2008 5:34 pm
Re: Wahabi Scholar Defends Wahabism.
A Muslim malaise
Religious obscurantism and intolerance is spreading quickly in Pakistan for various reasons. The followers of different denominations now preach regressive ideas of faith and many promote violence as a means to spread their brand of faith. The spread of religious bigotry threatens our way of life, for one can be a justified target for persecution by extremist groups for not wearing beard or veil, playing cricket, listening music, singing or dancing, not fasting, praying in a ‘wrong mosque’, having a different sounding name, wearing a different-coloured dress and so on and so forth. The spread of obscurantism amongst followers of various denominations, in recent times, though has emerged as a reaction to or an inspiration from one streak of faith – the Salafism or Wahabism. The Salafism prides itself upon ultra-conservatism, hate-speech and forceful action to prevent vice and spread virtue. In many cases now it calls for achievement of political power to spread faith.
While we must worry about the spread of obscurantism amongst all denominations of faith in Pakistan, which are turning people into bigots, the one streak we worry the most is Salafism. The reason being: Salafism which has the financial backing, organizational infrastructure, social appeal and political patronage to take over our country, our society, like it has in many other Muslim countries.
Over the past three decades, Salafism has spread across cities, villages and deserts of Muslim world from Mali to Malaysia, Tunis to Tajikistan, Algeria to Afghanistan, and Somalia to Senegal. It is no coincident that all major terrorist groups follow the Salafist philosophy be it Al Qaida, the Taliban (Afghanistan and Pakistan), the Al Shabab (Somalia), the Boko Haram (Nigeria), Ansar Al Dine (Mali), the Algerian Islamists, the Abu Sayaff (Philippines), and the Hizb-e-Tehrir (UK). The followers of Salafism may be small in numbers at present, but they are increasing in a persistent manner, slowly, but surely, like the cells of cancer spread in the body of a feeble patient.
If one can point finger upon one source from where Salafism flows, it is Saudi Arabia where the malaise spread with state patronage initially, but lately by the private followers of Al Sheikh family – Al Sheikh the family of Mohamed Ibn-e-Abdel Wahab – the second most powerful family in Saudi Arabia after the Royal Sauds, the family which enjoys absolute authority over religious matters in Saudi Arabia and beyond through the foreign service of that country.
There are various reasons for the acceptance of Salafism amongst masses. First, the millions of migrant workers from Tunis, Egypt, Pakistan, India, Bangladesh, Philippines, Indonesia, Yemen and other countries have served as primary carriers of extremist ideology from Saudi Arabia since the 1970s, when the oil-rich Kingdom embarked upon large scale construction and it started employing masons, labourers, drivers, cooks, housemaids, sweepers, cleaners and security guards from poorer Muslim countries, to meet the demands of affluent Saudi society. Second, the billions of dollars funnelled by Saudi state and private charities to the appeasement of Al Sheikh family have contributed greatly to the mushrooming of a vast network of Salafi seminaries, mosques and universities across Islamic lands, which are busy spreading the message of hate by day and night amongst millions of masses.
A variety of exogenous factors have also been crucial in the spread of Salafist philosophy amongst slum dwellers, middle class colonies and posh urban neighbourhoods. First, the psychological need of educated classes to find an intellectual framework that helps to cope with pressures of urban living, while letting them enjoy the benefits of city life. Salafism has fulfilled this need by its focus upon display-oriented ritualistic piety, which provides spiritual/social satisfaction to the performer, without burdening his mind with the contemplative Sufi path to spiritual satisfaction. The emphasis of Salafism upon direct association to God, without the mediatory role of saints, also appeals strongly to the individualistic urban mind.
Secondly, a vast majority of masses in a country like Pakistan, Egypt or Afghanistan gets its value system and world view from cleric of the mosque or the preacher at seminary. The absence of any state control over the appointment of clerics has resulted in capturing of seminaries and mosques by individuals of poor theological qualification and weak worldly knowledge. Thus, the Salafists sponsored by the oil wealth have taken over mosques far and wide in an organized manner, not to mention the schools, colleges and universities that organizations of Salafist bent are running to convert generations to their belief.
Thirdly, the Salafist project operates in a social context where large segments of population are illiterate or semi-literate, who thus remain extremely vulnerable to manipulations of maverick clerics who promise a wealthy life in this world and a reward of heavens in the next for conversion to the ‘righteous belief’.
The corruption, the indifference and the incompetence of political class – a phenomenon widespread in the Muslim world – tops it all. When a politician pockets money, instead of building one more school, making a new road, or providing one more job, he actually pushes dozens of more children towards the philosophy of obscurantism for they will end up joining a seminary and receptive to a cleric who sells heaven.
http://www.pakistantoday.com.pk/2013/08 ... YOaOD.dpuf
Religious obscurantism and intolerance is spreading quickly in Pakistan for various reasons. The followers of different denominations now preach regressive ideas of faith and many promote violence as a means to spread their brand of faith. The spread of religious bigotry threatens our way of life, for one can be a justified target for persecution by extremist groups for not wearing beard or veil, playing cricket, listening music, singing or dancing, not fasting, praying in a ‘wrong mosque’, having a different sounding name, wearing a different-coloured dress and so on and so forth. The spread of obscurantism amongst followers of various denominations, in recent times, though has emerged as a reaction to or an inspiration from one streak of faith – the Salafism or Wahabism. The Salafism prides itself upon ultra-conservatism, hate-speech and forceful action to prevent vice and spread virtue. In many cases now it calls for achievement of political power to spread faith.
While we must worry about the spread of obscurantism amongst all denominations of faith in Pakistan, which are turning people into bigots, the one streak we worry the most is Salafism. The reason being: Salafism which has the financial backing, organizational infrastructure, social appeal and political patronage to take over our country, our society, like it has in many other Muslim countries.
Over the past three decades, Salafism has spread across cities, villages and deserts of Muslim world from Mali to Malaysia, Tunis to Tajikistan, Algeria to Afghanistan, and Somalia to Senegal. It is no coincident that all major terrorist groups follow the Salafist philosophy be it Al Qaida, the Taliban (Afghanistan and Pakistan), the Al Shabab (Somalia), the Boko Haram (Nigeria), Ansar Al Dine (Mali), the Algerian Islamists, the Abu Sayaff (Philippines), and the Hizb-e-Tehrir (UK). The followers of Salafism may be small in numbers at present, but they are increasing in a persistent manner, slowly, but surely, like the cells of cancer spread in the body of a feeble patient.
If one can point finger upon one source from where Salafism flows, it is Saudi Arabia where the malaise spread with state patronage initially, but lately by the private followers of Al Sheikh family – Al Sheikh the family of Mohamed Ibn-e-Abdel Wahab – the second most powerful family in Saudi Arabia after the Royal Sauds, the family which enjoys absolute authority over religious matters in Saudi Arabia and beyond through the foreign service of that country.
There are various reasons for the acceptance of Salafism amongst masses. First, the millions of migrant workers from Tunis, Egypt, Pakistan, India, Bangladesh, Philippines, Indonesia, Yemen and other countries have served as primary carriers of extremist ideology from Saudi Arabia since the 1970s, when the oil-rich Kingdom embarked upon large scale construction and it started employing masons, labourers, drivers, cooks, housemaids, sweepers, cleaners and security guards from poorer Muslim countries, to meet the demands of affluent Saudi society. Second, the billions of dollars funnelled by Saudi state and private charities to the appeasement of Al Sheikh family have contributed greatly to the mushrooming of a vast network of Salafi seminaries, mosques and universities across Islamic lands, which are busy spreading the message of hate by day and night amongst millions of masses.
A variety of exogenous factors have also been crucial in the spread of Salafist philosophy amongst slum dwellers, middle class colonies and posh urban neighbourhoods. First, the psychological need of educated classes to find an intellectual framework that helps to cope with pressures of urban living, while letting them enjoy the benefits of city life. Salafism has fulfilled this need by its focus upon display-oriented ritualistic piety, which provides spiritual/social satisfaction to the performer, without burdening his mind with the contemplative Sufi path to spiritual satisfaction. The emphasis of Salafism upon direct association to God, without the mediatory role of saints, also appeals strongly to the individualistic urban mind.
Secondly, a vast majority of masses in a country like Pakistan, Egypt or Afghanistan gets its value system and world view from cleric of the mosque or the preacher at seminary. The absence of any state control over the appointment of clerics has resulted in capturing of seminaries and mosques by individuals of poor theological qualification and weak worldly knowledge. Thus, the Salafists sponsored by the oil wealth have taken over mosques far and wide in an organized manner, not to mention the schools, colleges and universities that organizations of Salafist bent are running to convert generations to their belief.
Thirdly, the Salafist project operates in a social context where large segments of population are illiterate or semi-literate, who thus remain extremely vulnerable to manipulations of maverick clerics who promise a wealthy life in this world and a reward of heavens in the next for conversion to the ‘righteous belief’.
The corruption, the indifference and the incompetence of political class – a phenomenon widespread in the Muslim world – tops it all. When a politician pockets money, instead of building one more school, making a new road, or providing one more job, he actually pushes dozens of more children towards the philosophy of obscurantism for they will end up joining a seminary and receptive to a cleric who sells heaven.
http://www.pakistantoday.com.pk/2013/08 ... YOaOD.dpuf
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ghulam muhammed
- Posts: 11653
- Joined: Tue Oct 07, 2008 5:34 pm