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In fact, the general principle is that the laws for women are exactly the same as those for men unless there is proof showing otherwise. Present day modern scholars say quoting hadeeth women should pray as like men. If you go through this article carefully, you will come to realize which is the correct method for the women to perform the prayers. There is a difference of opinion among the scholars with respect to the manner in which a woman is supposed to perform the prayer. Some say that she should keep her body close together and not spread it out like men do in the prayer. This article shall be based on overwhelming ahadith which establish from Prophet (Peace be upon him), Sahabah, Tabiyeen and great Fuqaha that prayer of woman is different in many ways from prayer of man. Proof # 1
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)] This hadith is reliable and also corroborated by many ahadith [I’laal al Sunnan (3/33)] Note: This article is composed on the basis of "Sound Principle" that even if some hadith is weak in it's chain then it can become "Hasan (fair) or Sahih (correct)" due to many corroborating evidences, hence If some people dispute over a certain hadith then they would be wrong principally as the same matter is proven from many different Turaq which strengthen each other, hence whole article with all ahadith with different turaq (ways) have to be understood. This is amongst the great principles in science of Hadith classification. Proof # 2 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
Proven from Many Sahaba and Tabiyeen
Proof # 3 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: means 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 Proof # 4 Translation: Khalid ibn Lajlaaj (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, remember doing Tarrabu was abrogated later, please see Proof # 7 for more details. Proof # 5
Translation: Nafi’ narrates that Sayyidah Safiyah (RA) used to pray in state of “TARABBU” [Musannaf Ibn Abi Shayban (1/303)] Proof # 6
Translation: Nafi’ narrates that the women of Ibn Umar (ra) i.e. his family used to do “TARABBU” during prayer ‐[Musannaf Ibn Abi Shayban (1/303)]
Proven from Leading Tabiyeen
Proof # 7
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 Ihtifaaz (i.e. sitting on one side upon buttocks) became the latter practice, even this abrogation itself proves difference of prayer between men and women. Proof # 8
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)] Proof # 9
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)] Proof # 10 Translation: Hasan al Basri (rah) said: A woman should draw herself close together in sajdah ‐[Musannaf Ibn Abi Shayban (1/270)]
Proof # 11
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)” ‐[Tabrani in his Mu'jam al Kabeer (22/19), I’laa as‐Sunnan (2/156)] So It is established from Prophet (Peace be upon him), leading Sahaba like Ibn Umar (ra), Ibn Abbas (ra), Hadrat Ali (ra) also leading Tabiyeen like Mujahid (rah), Ibrahim al Nakha’i (rah), Hasan al Basri (rah) that a women should not pray like men do and their prayer is that which is more concealing. There are many proofs from Fuqaha in this regard including that of Hanafi School which are not mentioned in this article due to briefness issues.
Refuting the misuse of hadith by Albani
A late Saudi Arabian scholar in the past with the name of Nasir ud‐din Albani, who was known for his spurious and off tangent fatwas, he tried to claim that Prayer of woman is exactly similar to that of men, he misused the hadith of Bukhari which states: “PRAY AS YOU HAVE SEEN ME PRAYING” [Sahih Bukhari (1/606)]. This is in actual a gross misinterpretation of the hadith because here the Prophet (Peace be upon him) was referring to men, If we do not accept this condition then Prophet (Peace be upon him) saying that "Pray as you have SEEN me praying" Bukhari, Book 21, Hadith no: 352 would become illogical because Prophet (Peace be upon him) was “SEEN” praying with turban, so should the women also start wearing turbans? The Prophet (Peace be upon him) was also “SEEN” praying with his ankles exposed, so should women also start exposing their ankels? The Prophet (Peace be upon him) was “SEEN” leading men in prayer, so should women also lead men in prayer? Etc… This proves that Albani was ill‐mastered in the science of hadith and he gave illogical verdicts by looking at ahadith just apparently. Here are more proofs which refute the claim that women should also pray just like men. Proof # 1
Translation: The Prophet (Peace be upon him) said: Jum’aa 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)] Had the hadith of Bukhari been mutlaq then according to Salafis the Prophet (Peace be upon him) has Naudhobillah contradicted himself by not making Jum’aa in mosque to be Wajib upon women. Proof # 2 Also remember that men should say “Subhan Allah” loudly in order to correct the Imam whereas women should clap their hands.
Translation: It is narrated by Abu Huraira (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) also other hadith follows.
Narrated Abu Huraira (ra): The Prophet said, "The saying 'Subhanallaah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of the Imam by saying "Subhanallaah". And women, by clapping their hands)‐Bukhari: Book #22, Hadith #295 and also in Muslim: Book: 4, Hadith: 0850
So the LA Madhabiyyah (Non followers of Madhhab) people whose thinking works in reverse order, they should from tomorrow start clapping hands just like women. Proof # 3
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)] Imam al‐Haythami (rah) says after narrating it: It is narrated by At‐Tabarani (rah) in his Al‐Kabeer and the Rijaal of it are (all)“THIQA” [ibid] Proof # 4
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) Regarding the Athar of Tabi'i Umm ad‐Darda (rah) So all these proofs are also corroborating evidences that prayer of woman is different in many issues from that of men, however Nasir ud‐din Albani also misused this Athar as proof. It is narrated in Musannaf Ibn Abi Shaybah: Umm e Darda (rah) used to sit like males in prayer ‐[Musannnaf (1/270)]. Albani showed as if Umm ad‐Darda (rah) was amongst the Sahabiyah, which is nothing short of deception. However it is incorrect to use this report for the following 3 reasons: (a) First of all it “contradicts” another report from Umm ad‐Darda (rah) in which Ibrahim Abi Ablah (rah) narrates that he saw: Umm ad‐Darda (rah) praying cross legged (ُ [ ).ﻣ َﺮ ّﻌﺔ ُﺼّـﻲ اﻟﺪرْداء أ ّ ورأﻳImam al‐Mizzi in Tahdhib ul Kamaal, (22/468)] ﺖ ُم َ َ ّ ُﺘ ﺑ ﺗ ﻠ ِ ِ (b) Secondly Imam al Mizzi (rah) has said that this Umm ad‐Darda was amongst “Tabi’in [Refer to Tahdhib ul Kamaal (22/64)]. Plus Imam Ibn Hajr al Asqalani (rah) has proven that the narrator of this hadith i.e. Makhul only narrated from Umm al‐Darda – As‐Sughra (which refers to Tabi’i not Sahabi) Hence practice of a lone Tab’i is not hujjat and Albani had spread deception in this regard. (c) Third: Imam Ibn Hajr al Asqalani (rah) has also said in his Fath ul Bari: The practice of a Tabi’i alone is “NOT HUJJAT” even if it “DOES NOT GO AGAINST ANY PRINCIPLE” [Fath ul Bari, Sharh Sahih ul Bukhari (2/243) Imam Badr ud‐din Ayni (rah) the great commentator of Bukhari said:
Translation: This is Umm ad‐Darda “AS‐SUGHRA” not the Umm ad‐Darda “AL KUBRA” who was a Sahabiyah, and Makhul only met As‐ Sughra (Tabi’i) not the Al‐Kubra (i.e. Sahabiyyah)[Umdat ul Qari, Sharh Sahih ul Bukhari (6/101)]
Conclusion with verdict from Imam al‐Bayhaqi (rah) So even If practice of some lone Tabi’i does not go against any principle still it is not hujjat, but the reality is that, this practice goes against known principle amongst Muslim world i.e. Women have to pray in a manner which is “MORE CONCEALING” for her which is proven from many ahadith. Above all, regarding the hadith of “PRAY AS YOU HAVE SEEN ME PRAYING” none of the major commentators of Bukhari such as Imam Ibn Hajr al Asqalani (rah), Imam Badr ud‐din Ayni (rah), Imam Ibn Bataal (rah) etc… have given the pseudo interpretation like Albani did in order to misuse the hadith for his personal agenda. If some people are still stubborn and do not accept contradiction in reports of Umm ad‐Darda, then even the former report “ITSELF” proves that practice of other Muslim women was clearly different from Umm ad‐Darda because had they all sat like men then this report would not have specified her. Hence we would like to conclude this article with this beautiful verdict of Imam al‐Bayhaqi (rah) Translation: The “distinction” in ruling regarding prayer of men and women is that the woman prays in a way which is more “CONCEALING" for her [Al‐Bayhaqi in As‐Sunnan al Kubra (2/222)]. Some people are of the view that all the laws of salaah are common to both men and women, and that there is no difference between them. They also claim that the hadeeth 'Pray as you have seen me praying' is general and, therefore, should be applied equally to both men and women. It should be realized, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the Messenger of Allah (saw ) and the verdicts and practice of the Sahabah and Tabi'un (rah) quoted below. The Shariah has ordained distinct rules for men and women in many important questions of Salah. For example, • Jum’aa is fardh upon men but not on women, and the Eid prayer is wajib for men but again not for women. Narrated Tariq ibn Shihab:
The Prophet (peace_be_upon_him) said: The Friday prayer in congregation is a necessary duty for every Muslim, with four exceptions; a slave, a woman, a boy, and a sick person. (Abu Dawood Book #3, Hadith #1062 & 1067)
Sayyiduna Tariq bin Shthab (ra) reports that the Prophet (pbuh), said, 'Jum’aa in congregation is an obligatory duty upon every Muslim except four people: a slave, a woman, a child, and one who is sick.’' ‐Abu Dawood, 1067 and Hakim 1062. Hakim declared it saheeh and Dhahabi agreed.
Sayyidatuna Umm Atiyyah (ra) says as part of a longer hadeeth, 'We have been forbidden from following funerals and there is no Jumuah upon us." ‐ Ibn Khuzaimah 1722 • The reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters. Sayyiduna Abdullah bin Mas'ud (ra) reports that the Prophet (pbuh) said, 'the prayer of a woman in her makhda' (partition) is better than her prayer in her hujrah (chamber) and her prayer in her hujrah is better than her prayer in her bait (house).' ‐Abu Dawood 570 and Ibn Khuzaimah 1690. Sayyiduna Abu Hurairah ( ra) narrates that the Prophet (pbuh) said, "The most beloved Salah to Allah of a woman is one that she performs in the darkest spot of her home.' ‐Ibn Khuzaimah 1691, and Tabarani in al M'ujam al Kabeer as mentioned by Hafidh Haithami 2/35. Hafidh Haithami also says that its narrators are authentic. • Unlike men women should not give adhan or say the iqamah. Sayyidatuna Asmaa (ra) narrates as part of a longer hadeeth that the Prophet (pbuh) said, 'There is no adhan iqamah or Jum’aa upon women.' ‐Baihaqi 1921. Baihaqi 1920 Sayyduna Ibn Umar (ra) says 'There is no adhan or iqamah upon women.'543 • There is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed. Ummul Mu'mineen Aisha (ra) reports that the Prophet (pbuh) said, 'Allah does not accept the salah of a mature female without a scarf.' ‐Ahmad 24012, Ibn Majah 655, Abu Dawood 641, Tirmidhi 377, Ibn Khuzaiir 775, Hakim 917 and Baihaqi 3254. Hakim declared it saheeh and Dhahabi agreed. • Women cannot lead men in Salah. Abu Bakrah (ra ) reports that the Prophet (ra) said ‘Never will those people succeed who have appointed a woman over them.’ ‐ Ahmad 19507, Bukhari 4163, Tirmidhi 2262 and Nasai 5388.
Jabir bin Abdullah (ra ) reports as part of a longer hadeeth that the Prophet ( pbuh ) said, "Know that a woman should not lead a man in salah.' ‐Ibn Majah 1081 and Baihaqi 5131. • For the purpose of correcting or deterring someone in Salah men should say 'Subhanallaah' loudly, whilst women are only allowed to clap their hands. Sayyiduna Abu Hurairah (ra ) reports that the Prophet (pbuh) said, 'Tasbeeh is for men, and clapping is for women.’ ‐Bukhari 1145. The different postures, positions and rulings concerning the prayers of the female are not the invention of a group or an individual but teaching of the Prophet (pbuh) himself. He was the very first person tp differentiate between the prayer of a man and a woman. Yazid bin Abi Habib reports that the Prophet (pbuh) passed by two women who were praying salah. He said, 'When you prostrate, let part of your body cling to the earth, for women are unlike men in this regard'. ‐Abu Dawood in his al Maraseel pl8 (Muassasah al Risalah edition), and Baihaqi 3201. Sayyiduna Ibn Umar (ra) narrates that the Prophet (pbuh ) said, 'When a woman sits in Salah she should place one thigh over the other, and when she prostrates she should press her stomach to her thighs in a manner that is the most concealing for her. Indeed Allah looks at her saying, "Oh my angels! I make you witness that I have forgiven her." ‐Baihaqi 3199. He also declared it dhaeef Sayyiduna Wail bin Hujr (ra ) reports that the Prophet (pbuh) said, 'Oh Ibn Hujr! When you pray make your hands level with your ears. And the woman shall raise her hands close to her bosom.' ‐Tabarani in al M'ujam al Kabeer 22/19 no.28. Hafidh Haithami says 2/103, 'Tabarani has narrated it as part of a long hadeeth on the virtue of Wail bin Hujr 4fc with a chain of Maimoonah bint Hujr narrating from her auntie Umm Yahya bint Abdul Jabbar. I have not identified her but the rest of the narrators are reliable.' We derive some very important and fundamental principles about the prayer of a woman from all the above ahadeeth. • The laws of Salah are not always the same for men and women. • The Sunnah posture of a female in any position of Salah is that which is the most concealing for her. Imam Baihaqi (ra) says, All of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.' ‐Baihaqi 2/314.
As mentioned earlier, this variation in the salah of a woman has been prescribed by none other than the Prophet (pbuh) himself. It has remained the practice of the whole ummah till this day and is also reflected in the rulings of the Sahabah and Tabi'un. The ulama and fuqaha of all four schools have always recognized this difference and, as is evident in their books of fiqh, have always observed the above principles whenever making a ruling about the Salah of a woman. Following are a few narrations detailing the verdicts and practice of the Sahabah & together with the verdicts of some of the Tabi 'un and the ulama of the different schools of fiqh: Verdicts and practice of the Sahabah: Khalid bin al Lajlaaj reports as part of a longer hadeeth that women were ordered to do tarabb'u i.e., to draw out one's right leg towards the right side of the body and to place the left leg beneath the right leg, when sitting in salah. Ibn Abi Shaibah 2783. Nafi' narrates that Safiyyah (ra) would pray and do tarabb'u. ‐Abdul Razzaq 5074 and Ibn Abi Shaibah 2784. Nafi' also narrates that the womenfolk of Sayyiduna Abdullah bin Umar's (ra) family would do tarabb'u.‐ Ibn Abi Shaibah 2789. Sayyiduna Ibn Umar (ra) was once asked, 'How did women pray their Salah during the time of the Prophet ( pbuh ) ' He replied, 'They used to sit cross legged until they were told to practice ihtifaz.' ‐Narrated by all three, Abu Muhammad al Bukhari, Qadhi Umar bin al Hasan Ashnani, and Ibn Khusruw in their Musnads of Imam Abu Hanifah's ahadeeth Ihtifaz is to lean to one side and rest on the posterior. It is more or less the same a sadl. Sayyiduna Ali (ra) says, 'When a woman prostrates she should do ihtifaz and press her thighs together.', and in Abdul Razzaq's narration 'press her thighs against her stomach.' ‐Abdul Razzaq 5072 and Ibn Abi Shaibah 2777. Muhaddith Dhafar Ahmad Uthmani 3/32 has declared it hasan. Sayyiduna Ibn Abbas (ra) was asked about the prayer of a woman. He replied, 'She should pull herself close together and do ihtifaz.’ ‐ Ibn Abi Shaibah 2778. Verdicts of the Tabi'un and other Ulama: Ibn Jurayj reports, 'I asked Ataa: "Should a woman motion with her hands at the time of takbeer as a man does?" he replied, "She should not raise her hands with takbeer in the manner of men." Ataa then demonstrated (the way in which she should.) He placed his hands very low and then pulled them towards him. He then said, "The posture of a woman in Salah is not that of a man." ‐Abdul Razzaq 5066 and Ibn Abi Shaibah 2474.
Ataa also says, 'A woman should pull herself together when she bows down into ruk'u: she should bring up her arms to her stomach and pull herself together as much as possible. When she prostrates she should bring up her arms close to her and press her bosom and stomach against her thighs: she should pull herself together as much as possible.'‐Abdul Razzaq 5069. Hasan al Basri says, 'A woman should pull herself close together in sujud.' ‐Ibn Abi Shaibah 2781. Hasan and Qatadah both say, 'When a woman prostrates she should pull herself together as much as possible. She should not allow for any space between her limbs so that her posterior is not raised.'‐ Abdul Razzaq 5068. One certain author has argued that all the descriptions of the Prophet's (pbuh) prayer are equally applicable to both men and women and there is nothing in the Sunnah that excludes women from any of them. Insha Allah the contents of this chapter will answer that claim. The author then goes on to say that this is the view of Ibrahim al Nakhai who said, 'A woman's actions in the prayer are the same as a man's.' ‐ transmitted by Ibn Abi Shaibah (1/75/2), with a saheeh sanad from him. This is not what Ibrahim al Nakhai said at all nor is it his view. His narration transmitted by Ibn Abi Shaibah actually reads, 'A woman will sit in Salah just as a man does.' ‐Ibn Abi Shaibah 1/242, no 2788. This somehow has been misquoted as 'A woman's actions in the prayer are the same as a man's.'! In fact, Ibrahim al Nakhai's other narrations quite clearly contradict the above report. His view about the prayer of a woman as reported by Ibn Abi Shaibah and others is as follows: Ibrahim al Nakhai says, 'When a woman prostrates she should press her stomach against her thighs. She should not raise her posterior nor should she allow for any space or distance between the limbs of her body as a man does.' ‐Abdul Razzaq 5071 and Ibn Abi Shaibah 2782. He also says, 'When a woman prostrates she should bring her thighs together and press her abdomen to them.' ‐Ibn Abi Shaibah 2779. He also says, 'A woman should sit to one side in salah.' ‐Abdul Razzaq 5077 and Ibn Abi Shaibah 2792. Imam Baihaqi (ra) says, 'All of the laws of salah in which a woman differs from a man are based on the principle of satr (concealment). This means that the woman is instructed to do all that which is more concealing for her. The following chapters of hadeeth explain this meaning in detail.' ‐Baihaqi 2/314. To draw out the right leg to one side of the body and place the left leg beneath one's right thigh. In this way the
posterior will come to rest on the ground rather than on the left leg. She would, therefore, not be resting on her legs, but on her posterior as mentioned in the narration of Sayyiduna Ali. Ibn Qudamah al Maqdisi al Hanbali quotes Imam Ahmad bin Hanbal in his al Mughni as saying, 'I consider sadl to be better for a woman.' He also quotes the narration of Sayyiduna Ali (ra) who says, 'When a woman prays Salah she should do ihtifaz and press her thighs together.' ‐Ibn Qudamah in al Mughni 2/135. Imam Ahmad was asked about how a woman should prostrate and sit for tashahhud. He replied, 'She should do whatever is more concealing for her.' He added, 'She should do tarabb'u in tashahhud and draw her legs to one side (sadl).' ‐Masaail of Imam Ahmad narrated by his son Abdullah 373. According to the narration of Abu Dawood, Imam Ahmad was asked about how a woman should sit in salah. He replied, 'She should press her thighs together.' ‐Masaail of Imam Ahmad narrated by Abu Dawood p51. Qadhi Iyadh has also quoted from some Salaf that the Sunnah for women is tarabb'u.‐Awjaz al Masalik 2/119. All the above quite clearly demonstrates that the prayer of a woman is different in some aspects from that of a man, and that this distinction was first made by none other than the Prophet (pbuh ), and then maintained by the prominent Sahabah and Tabi'un. Furthermore, as can be seen in their works, there is almost universal agreement amongst the scholars of all schools of fiqh on this issue. Now let us see few more hadiths:
Narrated 'Aisha: Allah's Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes unrecognized . (Bukhari: Book #8, Hadith #368) Narrated Um Salama: Whenever Allah's Apostle finished his prayers with Taslim, the women would get up and he would stay on for a while in his place before getting up. Ibn Shihab said, "I think (and Allah knows better), that the purpose of his stay was that the women might leave before the men who had finished their prayer.” (Bukhari: Book #12, Hadith #799) Sahl b. Sa'd reported: I saw men having tied (the ends) of their lower garments around their necks, like children, due to shortage of cloth and offering their prayers behind the Apostle of Allah (may peace be upon him). One of the proclaimers said: O womenfolk do not lift your heads till men raise (them). (Muslim Book #004, Hadith #0883).
All the above hadiths shows to avoid fitna and mingling with men, and it was at the time of Prophet (pbuh). Just compare now the period of present time and look yourself what is happening. Are they following the commandments of Allaah and Prophet (pbuh).
Narrated 'Aisha: The things which annul the prayers were mentioned before me. They said, "Prayer is annulled by a dog, a donkey and a woman (if they pass in front of the praying people)." I said, "You have made us (i.e. women) dogs. I saw the Prophet praying while I used to lie in my bed between him and the Qibla. Whenever I was in need of something, I would slip away, for I disliked to face him." ‐Bukhari: Book #9, Hadith #490.
Zainab Thaqafiya reported: The Messenger of Allah (may peace be upon him) said: When any one of you (women) participates in the 'Isha' prayer, she should not perfume herself that night. (Muslim Book #004, Hadith #0892).
Umm 'Atiyya said: He (the Apostle of Allah) commanded us that we should take out unmarried women and purdah‐observing ladies for 'Id prayers, and he commanded the menstruating women to remain away from the place of worship of the Muslims. (Muslim Book #004, Hadith #1932)
It is clear from the following Hadith that Salat in her home is far superior than Salat in the Masjid. Narrated Umm Humaid As‐ Sa’diyah who once said to the Prophet (SAW): Messenger of Allah (SAW)! I love to pray with you (i.e. in the mosque)! Upon hearing this, Allah’s Messenger (SAW) said: "I know that you love to say your prayer with me. However, the prayer you offer in your residence is more excellent than that you offer in your people’s mosque. And your prayer in your people’s mosque is better for you than you prayer in the (lager) congregational mosque." (Abu Dawud; Musnad of Imaam Ahmad; & At‐Tabarani). From the above Hadith it is clear that a woman’s Salat is more rewarded if it is done in her home. No one can claim that performing Salat in the Masjid is better or equal to performing Salat in the home for the women. Regardless of whether or not that Salat in the Masjid is Jumu’ah or Salat in Al‐Masjid Al‐Haraam in Makkah, the home of the woman is far more superior. We see that Umm Humaid (RA) had the opportunity to: a) make her Salat with the Messenger of Allah (SAW) and to; b) make it in his Masjid as further narrations in the Sunan of Abu Dawood pinpoint. Surely, making Salat with the Prophet (SAW) and in his mosque are far better than any Jumu’ah prayer, etc. Nonetheless, the Prophet (SAW) still instructed her that her Salat at her home was better for her. Allah (SWT) says in His Book: "...Would you exchange that which is better for that which is lower?..." (Al-Baqarah 2:61) To perform her prayers five times daily in congregation would require that the woman observes full Hijab upon leaving the house.
Narrated Aisha, Ummul Mu'minin: The Prophet (peace be upon him) said: Allaah does not accept the prayer of a woman who has reached puberty unless she wears a veil. (Abu Dawood Book #2, Hadith #0641).
List of differences between the prayer of a man and a woman. Some of the differences as mentioned in the Hanafi books of fiqh are listed below. In all the postures and movements of Salah, including qiyam, ruk'u, sajdah, and tashahhud a woman should adopt that which is the most modest and concealing for her. At the beginning of Salah a woman should not raise her hands to her ears but only to her shoulders or close to her bosom. 573 Imam Ahmad bin Hanbal also says that she should raise them slightly and, according to one narration, she should not raise them at all. In qiyam, women are to place their hands on their bosoms. They can fasten them in any one of the different ways 'akdh' (grasping) or 'wadh' (placing) described in part two, or they can simply rest the right palm on the left one. Unlike men, in ruk'u, women should tuck their arms into the body and not spread them outward. They should also merely place their hands over their knees with closed fingers, and not grasp them with the fingers spread wide open.‐ In some books of Hanafi fiqh it has been suggested that in ruk'u they should also bend their backs and knees slightly. The Hanbali scholar Imam Khirqi also says as part of a longer statement, 'The woman should gather herself in ruk'u and sujud.' (al Mughni 1/134.) In fact, women should try to keep their fingers close together in all the postures of Salah. During prostration men should allow for some space and distance between their stomachs and thighs, and arms and the side of the body, whilst women should press these limbs together. Again in prostration, men should raise their arms off the ground and allow for some distance but women should let them cling to the ground. During the sitting of tashahhud, men are to rest on their legs and raise their right foot with the toes facing qiblah, whereas women are to take out both their legs towards the right hand side of the body and rest on the posterior without raising their right foot.
Last one Hadeeth: Narrated 'Abdullah bin Abbas: …………………….The people say, "O Allah's Apostle! We saw you taking something from your place and then we saw you retreating." The Prophet replied, "I saw Paradise and stretched my hands towards a bunch (of its fruits) and had I taken it, you would have eaten from it as long as the world remains. I also saw the Hell‐fire and I had never seen such a horrible sight. I saw that most of the inhabitants were women." The people asked, "O Allah's Apostle! Why is it so?" The Prophet replied, "Because of their ungratefulness." It was asked whether they are ungrateful to Allah. The Prophet said, "They are ungrateful to their companions of life (husbands) and ungrateful to good deeds. If you are benevolent to one of them throughout the life and if she sees anything (undesirable) in you, she will say, 'I have never had any good from you.' “(Bukhari: Book #18, Hadith #161) *************
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