Question Summary:
Isn’t the way the women pay different from man? Came across the ruling that speaks otherwise, please explain!

Question Detail:

Isn't the way the women pay different from man? Came across the ruling that speaks otherwise, please explain!

The way in which women pray is the same as the way in which men pray
Would u please tell me the proper way for women to sit, when we pray, also can you please differenciate the sitting position, from men.

Praise be to Allaah.  

The way in which women pray is the same as the way in which men pray in every part of the prayer, prostration, sitting, and so on. This is based on the following evidence: 
1 – The Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying.” Narrated by al-Bukhaari. This is addressed to both men and woman. 
Shaykh al-Albaani (may Allaah have mercy on him) said: 
Everything that we have said above about the way in which the Prophet (peace and blessings of Allaah be upon him) prayed applies equally to men and women. There is nothing narrated in the Sunnah which implies that women are exempted from any of that. Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too. 
Sifat Salaat al-Nabi, p. 189 
2 – The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.” Narrated by Abu Dawood, 204; al-Tirmidhi, 105, from the hadeeth of ‘Aa’ishah. Also narrated by al-Daarimi, 764, from the hadeeth of Anas. 
Al-‘Ajlooni said: Ibn Qattaan said: The isnaad from ‘Aa’ishah is da’eef (weak), but the isnaad from Anas is saheeh (sound). 
Kashf al-Khafa’, 1/248 
Al-Khattaabi said: What we understand from this is: If something is said in the masculine, it is addressed to women too, except in cases where there is evidence to indicate that it applies only to women. 
Some of the scholars said that a woman should not sit as a man sits (in prayer), and they quoted two da’eef (weak) hadeeths as evidence for that. 
Al-Bayhaqi said: 
Two da’eef hadeeth were narrated concerning that, the like of which cannot be taken as evidence. 
The first is the hadeeth of ‘Ata’ ibn al-‘Ajlaan from Abu Nadrah al-‘Abdi from Abu Sa’eed al-Khudri, the companion of the Messenger of Allaah (peace and blessings of Allaah be upon him) from the Messenger of Allaah (peace and blessings of Allaah be upon him), that he used to command the men to spread out their arms in their prostration and he used to tell the women to keep their arms close to their sides in their prostration. He used to tell the men to spread their left foot along the ground (and sit on it) and place the right foot upright during the tashahhud and he used to tell the women to sit, kneeling, on their heels.” Then al-Bayyhaqi said: This is a munkar hadeeth. 
The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222. 
This hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi. 
Ibn Hajar said: 
Ibn Mu’een said: He is nothing. On one occasion he said: He is da’eef. Al-Bukhaari said: He is da’eef. Al-Nasaa’i said: He is da’eef. Lisaan al-Mizaan, 2/334. 
Ibn ‘Adiyy said: It is clear that Abu Mutee’ is da’eef in his ahaadeeth and everything that he narrated, and for most of his narrations there are no corroborating reports. 
Al-Kaamil fi Du’afa’ al-Rijaal, 2/214 
A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.” 
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223). 
This hadeeth is mursal, which is a category of da’eef (weak). 
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same. 
Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman. 
Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one. 

Answer :

In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatuh
Your query consists of two questions, namely:
1. Is there a difference in the salat of men and women?
2. Respond to the article that states “The way in which women pray is the same as the way in which men pray”
Hereunder, we wish to present answers to the above questions.
Is there a difference in the salat of men and women?
In Shari’a, many laws that apply to women are different to those that apply to men. Amongst these laws are the laws of salat. The variation that exists between the salat of men and women were prescribed by none other than Rasulullah (sallallaahu alayhi wa sallam). This remained the practice of the entire ummah till this day and is also reflected in the verdicts and practices of the Sahaba and Tabi’un. The Ulama and Fuqaha of all four mazhahib, namely Hanafi, Maaliki, Shafi’ee and Hambali, have maintained the difference that exists between the salat of men and women. In the recent past, there has being a group amongst the muslims who call themselves “Ahlul Hadith”, claim that the laws of salat are common to both men and women. Hence, they conclude that women should perform salat exactly as men do. They claim that the Hadith in which Rasulullah (sallallaahu alayhi wa sallam) states: “Perform salat as you see me perform salat” (Sahih Bukhari #631) is general and applies equally to both men and women. However, it should be realized that our own interpretation and logical inference of this Hadith cannot compare with the other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, leaving aside the many verdicts and practices of Sahaba and those after them that are found in the collections of Hadith. The Muhadithun have dedicated separate chapters in their books outlining the salat of women such as Imam Ibn Abi Shayba, Imam Abdur Razaq and others.
In brief, this article will highlight the differences that exist in the salat of men and women which are substantiated from the Ahadith and the verdicts and practices of the Sahaba and those after them. Also, answers will be given to the objections raised by the “Ahlul Hadith” sect on this issue. We have not intended to gather all the Ahadith and verdicts of the Ulama on this topic. However, be assured that the relevant Ahadith and verdicts of the Ulama pertaining to this issue are mentioned with there references.
Shari’a has prescribed distinct laws for men and women in many issues pertaining to salat. Hereunder, are examples of a few: 
1. Men can lead women in salat but women cannot do so.
لن يفلح قوم ولوا أمرهم امرأة
 Abu Bakrah narrates that Rasulullah (sallallaahu alayhi wa sallam) said: “Never will those people succeed who have appointed a women over them” (Sahih Bukhari, vol 2, pg 1052, Qadeemi)
ولا تؤمن امرأة رجلا
Jaabir bin Abdillah (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Know that a woman should not lead a man in salat” (Baihaqi Al-Kubra, vol 3, pg 90, Idaratut Talifaat Ashrafiyya)
 
2. Men should say “Subhanallah” loudly for the purpose of correcting someone in salat, while women are only allowed to clap their hands.
التسبيح للرجال والتصفيق للنساء
Abu Huraira (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Tasbeeh is for men and clapping is for women” (Sahih Bukhari, vol 1, pg 160, Al-Mizaan)
 
3. Jummu’ah salat is fardh upon men but not on women.
الجمعة حق واجب على كل مسلم في جماعة إلا أربعة : عبد مملوك أو امرأة أو صبي أو مريض
Tariq bin Shihab (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Jummu’ah in congregation is an obligatory duty upon every muslim except four: a slave, a woman, a child and one who is sick” (Mustadrak Al-Hakim-declared Sahih by Hakim and agreed by Dhahabi, vol 1, pg 425, #1062, Ilmiyya)
4. The reward of congregational salat for men is twenty seven times more than that of an individual salat. Contrary to this, the more rewarding salat of a woman is that which is most concealed and performed within the confines of her home and of her innermost living quarters.
 صلاة المرأة في مخدعها أفضل من صلاتها في بيتها و صلاتها في بيتها أفضل من صلاتها في حجرتها
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The salat of a woman in her makhda’ (partition) is better than her salat in her hujrah (chamber); and her salat in her hujrah is better than her salat in her bait (house)” (Sahih Ibni Khuzaimah, vol 3, pg 95, Al-Maktab al-Islami)
ما صلت امرأة من صلاة أحب إلى الله من أشد مكان في بيتها ظلمة
Abdullah bin Mas’ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home” (Majma’ Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi)
5. There is a big difference in the awrah of men and that of women in salat. Woman are required to cover their entire body including the hair and leaving only the face, hands and feet exposed, whereas this is not the requirement for the salat of men.
لا تقبل صلاة حائض إلا بخمار
Aysha (radiyallaahu anha) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “Allah does not accept the salat of a woman without a scarf” (Mustadrak Al-Hakim-declared Sahih upon the conditions of Muslim by Hakim and agreed by Dhahabi, vol 1, pg 380, #917, Ilmiyya)
6. Women are not allowed to call out the Azaan whereas men are encouraged to do so.
ليس على النساء أذان ولا إقامة
Ibn Umar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “There is no Azaan and nor is there Iqamah upon women” (Baihaqi Al-Kubra, vol 1, pg 408, Idaratut Talifaat Ashrafiyya)
7. Rasulullah (sallallaahu alayhi wa sallam) has not allowed women to raise their hands up to the ears in salat as men do.
رأيت أم الدرداء ترفع يديها في الصلاة حذو منكبيها
Abdu Rabbihi reports: “I saw Ummu Darda raising her hands up to her shoulders in salat” (Juz Raf’i Yadain by Bukhari, pg 66, #50, Dar Ibn Hazam)
يا وائل بن حجر إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها
Waail bin Hujar (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: “O Waail bin Hujar! When you perform salat, make your hands in line of the ears; and woman should make their hands in line of their breasts” (Majma’ Al-Zawaaid, vol 9, pg 374, Maktaba Al-Qudsi)
 
8. Woman cannot stand in the Saff (row) of men. They have to stand at the behind the men.
صليت أنا ويتيم في بيتنا خلف النبي صلى الله عليه و سلم وأمي أم سليم خلفنا
Anas (radiyallaahu anhu) reports: “An orphan and I performed salat behind Rasulullah (sallallaahu alayhi wa sallam) and my mother, Ummu Sulaim, stood behind us” (Sahih Bukhari, vol 1, pg 236, #871, Dar Al-Fikr)
9. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sajdah of men and women.
أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال  إذا سجدتما فضما بعض اللحم إلى الأرض فإن المرأة ليست في ذلك كالرجل
Yazid bin Abi Habib (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) once passed by two women who were performing salaat. He said: “When you make sajdah, attach your body to the ground, for indeed, women are not like men in this matter”.(Maraseel of Abi Dawood, pg 118, #87, Muassasah Al-Risalah)
 
(The narrators in the above Hadith are reliable and not rejected-I’laau Al-Sunan, vol 3, pg 26, Idara Al-Quran)
10. Rasulullah (sallallaahu alayhi wa sallam) has clearly differentiated between the sitting posture of men and women in salat.
 
عن عبد الله بن عمر قال قال رسول الله صلى الله عليه وسلم إذا جلست المرأة في الصلوة وضعت فخذها على فخذها الاخرى وإذا سجدت الصقت بطنها في فخذيها كالستر ما يكون لها وان الله تعالى ينظر إليها ويقول يا ملائكتى اشهدكم انى قد غفرت لها
Abdullah Bin Umar (radiyallaahu anhu) reports that the Prophet (sallallaahu alayhi wa sallam) said: “When a women sits in salaat, she should place the thighs of one leg upon the thighs of the other and when she makes sajda, she should attach her belly to her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at her saying: ‘O my angels, I make you witness that I have indeed forgiven her”. (Al-Baihaqi, vol 2, pg 223, Idara Al-Taleefaat)
 
(The above Hadith is reliable due to the fact that it is supported by many other Ahadith- I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)

Verdicts and practices of Sahaba and Tabi’un with regards to a women’s salat:
1.
عن علي ، قال : إذا سجدت المرأة فلتحتفز ، ولتضم فخذيها
Ali (radiyallaahu anhu) said: "When a woman makes sajdah (prostrates), she should practise ihtifaaz and keep her thighs close together” (Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi)
("Ihtifaaz": where a woman draws herself close together and leans onto one side by resting on their left buttocks and completely contracting themselves).
 
2.
عن ابن عباس ؛ أنه سئل عن صلاة المرأة ؟ فقال : تجتمع وتحتفز
Ibn Abbas (radiyallaahu anhu) was asked about the salaah of a woman; he replied: "She must draw herself close together and do Ihtifaz” (Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi)
 
3.
عن خالد بن اللجلاج ، قال : كن النساء يؤمرن أن يتربعن إذا جلسن في الصلاة ، ولا يجلسن جلوس الرجال على أوراكهن
Khalid bin lajlaaj reports: “Women were commanded to do tarabbu' when they sat in salah and that they should not sit like men on their buttocks” (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2799, Al-Majlis al-Ilmi)
(“Tarabbu'”: to sit cross legged).
4.
عن نافع ؛ أن صفية كانت تصلي وهي متربعة
Nafi’ reports that Safiyya (radiyallaahu anha) used to perform salat while in the tarabbu’ position. (Musannaf Ibni Abi Shayba, vol 2, pg 506, #2800, Al-Majlis al-Ilmi)
5.
عن نافع ، قال : كن نساء ابن عمر يتربعن في الصلاة.
Nafi’ reports: “The womenfolk of Ibn Umar would do tarabbu’ while in salat” (Musannaf Ibni Abi Shayba, vol 2, pg 507, #2805, Al-Majlis al-Ilmi)
6.
عن ابن عمر أنه سئل كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يحتفزن
Abdullah ibn Umar was asked: how women performed their salah during the era of Rasulullah (sallallaahu alayhi wa sallam)? He replied: “Initially they performed tarabbu'. Then they were ordered to do Ihtifaz” (Sharh Musnad Abi Hanifa, pg 191, Ilmiyya)
 
(The chains of narrators in the above Hadith are authentic-I’laau Al-Sunan, vol 3, pg 27, Idara Al-Quran)
Note: This Hadith clearly indicates that the practice of “Tarabbu’” was abrogated and women not allowed to sit in the “Tarabbu’” posture anymore.
7.
(قال الشيخ) رحمه الله وجماع ما يفارق المرأة فيه الرجل من احكام الصلوة راجع إلى الستر وهو انها مامورة بكل ماكان استر لها
Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are based on the principle of satr (concealment). This means that the women are instructed to do all that which is most concealing for them” (Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat)
The statement of this great Muhadith, Imam Baihaqi, clearly indicates that there exists a difference in the salat of men and women.
8.
المراة تخالف الرجل في افعال الصلاة
Shaykh Abdul Hayy Lucknawi states: “A woman differs from a man in the actions of salat” (Al-Si’aayah, vol 2, pg 205, Suhail Academy)
 
Answers to the proofs and objections of the “Ahlul Hadith”:
Majority of the proofs presented in this article are taken from the book authored by Shaykh Albani titled “Sifat Salaat al-Nabi”. This book contains many mistakes and was refuted by many Ulama throughout the world like the late Shaykh Hamud al-Tuwayjiri (d. 1992). In fact, the late Shaykh Bin Baaz and Shaykh Salih Al-Munajjid have also given rulings contrary to that which is in the book of Shaykh Albani regarding this issue. So, it seems as though Shaykh Albani was the only scholar claiming that there is no difference between the salat of men and women. Hereunder, is our response to the article:
Article states:
“Rather the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “Pray as you have seen me praying,” include women too”
Response:
1. The interpretation of the above Hadith provided by Shaykh Albani was never given by any scholar of the past. Not a single traditional and expert commentator of Sahih Bukhari, including the likes of Ibn Hajar Asqalani, Allamah Aini, Ibn Battaal etc had given this interpretation. It is only Shaykh Albani that has given this interpretation and logically it will be incorrect for us to follow this interpretation of Shaykh Albani.
2. It should be known that the interpretation by Shaykh Albani and his logical inference of this Hadith cannot be accepted at all, because it goes against other Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) clearly draws a difference between the salat of men and women, aside from the many verdicts and practices of Sahaba and those after them that were mentioned above.
The article states:
“The general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men.”
Response:
1. This Hadith cannot be used to prove that women are like men in all aspects of Deen. The Ahadith above are sufficient evidence to show that men and women are not equal in all aspects of Deen. The meaning of the above Hadith is that women resemble men with regards to their body constitution. This is because Hawwa (alayhas salaam) was created from Adam (alayhis salam) and thereof the progeny of men and women began. (Ma’arif Al-Sunan, vol 1, pg 374, HM Saeed)                 
2. Even if we had to accept this “principle” that women are like men in all aspects, then this principle only applies to those cases where there are no proofs indicating to the contrary. In the issue of women’s salat, there are many Ahadith in which Rasulullah (sallallaahu alayhi wa sallam) differentiated between the salat of both genders. Surprisingly, this principle is stated in the article but has not being implemented.
3. Not a single traditional Muhaddith and expert commentator of Hadith has interpreted the above Hadith as it is interpreted in this article. Thus, it will be illogical for us to accept this interpretation.
The article states:
The other is the hadeeth of Abu Mutee’ al-Hakam ibn ‘Abd-Allaah al-Balkhi from ‘Umar ibn Dharr from Mujaahid from ‘Abd-Allaah ibn ‘Umar who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a woman sits during the prayer she should place one thigh against the other and when she prostrates she should press her stomach against her thighs, compressing herself in the most concealing manner, for Allaah looks at her and says: ‘O My angels, I call you to bear witness that I have forgiven her.’” Sunan al-Bayhaqi al-Kubra, 2/222.
this hadeeth is da’eef, because it was narrated by Abu Mutee’ al-Balkhi.
Response:
According to the principles of “Hadith” laid down by the Fuqaha and Muhadithun, this Hadith can be relied on, since it is supported by many other Ahadith and verdicts of Sahaba, who were the students of Rasulullah (sallallaahu alayhi wa sallam). It is supported by many “Shawahid” (a term of Usulul Hadith). (I’laau Al-Sunan, vol 3, pg 33, Idara Al-Quran)
The article states:
A third hadeeth was narrated from Yazeed ibn Abi Habeeb, saying that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two women who were praying. He said: “When you prostrate, press some of your flesh to the ground, for women are not like men in that.”
This was narrated by Abu Dawood in al-Maraaseel (p. 118) and by al-Bayhaqi (2/223).
          This hadeeth is mursal, which is a category of da’eef (weak). 
Response:
1. The issue of woman’s salat is purely a fiqhi issue and has to be dealt with in the light of what the Fuqaha state. They were masters in understanding the meanings of the Ahadith as stated by the great Muhadith and student of Imam Bukhari, Imam Tirmizhi (rahimahullah). The Fuqaha of all four mazhahib accept “Mursal” ahadith, but obviously with certain conditions (Athar Al-Hadith al-Shareef). Therefore, it will totally incorrect to blatantly state that “This hadeeth is mursal, which is a category of da’eef (weak)” indirectly inferring that this Hadith cannot be accepted.
We do not wish to go into the discussion of “Mursal” ahadith, since this is not the purpose of this article. However, all the narrators of the above Hadith are reliable and there is no reason to reject it as stated in I’laau Al-Sunan (vol 3, pg 26, Idara Al-Quran)
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Response:
1. It is incorrect to state “but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him)”.This statement infers that the statements of Tabi’un and Ulama cannot be accepted. This is totally incorrect and goes against the teachings of the Quran and the Ahadith. Allah Ta’ala mentions in the Quran:
يَا أَيُّهَا الَّذِينَ آَمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ
“O those who believe obey Allah and obey his messenger and those in authority amongst you” (Sura Nisa: 59)
 Early commentators of Quran such as Ibn Abbas, Mujahid and Hasan Basri have stated that “those in authority amongst you” refer to the Fuhaqa and Ulama (Ma’arif Al-Quran). We are commanded to follow the teachings of Tabi’un and Ulama for there teachings are based on the Quran and Ahadith. The author of this article states that “only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) are the only evidence that count”, then why does he quote from the writings of Shaykh Albani etc?
The article states:
In al-Musannaf (1/242), Ibn Abi Shaybah narrated some reports from some of the salaf which suggest that there is a difference in the way women and men sit (in prayer), but the only evidence that counts is the words of Allaah and His Messenger (peace and blessings of Allaah be upon him). Then he narrated from some of the salaf that the way in which men and women pray is the same.
Al-Bukhaari (may Allaah have mercy on him) said: Umm al-Darda’ used to sit in prayer as a man sits and she was a scholarly woman.
Al-Haafiz stated in Fath al-Baari that Abu’l-Darda’ had two wives, both of whom were called Umm al-Darda’. The older one was a Sahaabiyyah and the younger one was a Taabi’iyyah. He suggested that the one who was referred to here by al-Bukhaari was the younger one.
Response:
1. In light of what the author of this article has written, it is incorrect for him to present the above narration as a proof. This is so, because he states that only the words of Allah and Rasulullah (sallallaahu alayhi wa sallam) count and here he presents the action of a Tabi’iyyah as proof.
2. However, it is not sufficient enough to present the above narration regarding the action of Ummu Darda as  proof, because there is a narration recorded by Imam Tahawi (rahimahullah) which states contrary to it. The Hadith is as follows:
قال رأيت أم الدرداء تصلي متربعة
Ibrahim bin Abi Ablah narrates: “I saw Ummu Darda performing salat in the Tarabbu’ position” (Tuhfa Al-Akhyaar, vol 2, pg 338, Dar Balansiyya)
3. The author of the article claims that Imam Ibn Abi Shayba recorded from the Salaf that the way in which men and women performed salat was the same. This is absolutely false and incorrect accusations labelled against this great Imam. He has never mentioned this in his “Musannaf”. Not a single Salaf has mentioned that a woman will perform salat as a man performs salat.
The author of this article has probably relied on the book “Sifat Salat Al-Nabi” authored by Shaykh Albani. This is because the mistake made by Shaykh Albani in his book is the same mistake made by the author of this article. Shaykh Albani claimed that Ibrahim Nakha’ee said: “A woman will do as a man does in salat”. He also adds that this narration has a sahih sanad (authentic chain of narrators).
However, this was not what Ibrahim Nakha’ee said and nor was this ever his view. The correction words of Ibrahim Nakha’ee that appear in Musannaf Ibn Abi Shayba are:
عن إبراهيم ، قال : تقعد المرأة في الصلاة كما يقعد الرجل
“A woman will sit as a man sits in salat” (Musannaf Ibn Abi Shayba, #2804, Al-Majlis al-Ilmi)
Hereunder, are the interpolated words of Shaykh Albani:
كل ما تقدم من صفة صلاته صلى الله عليه وسلم يستوي فيه الرجال والنساء ولم يرد في السنة ما يقتض استثناء النساء من بعض ذلك بل إن عموم قوله صلى الله عليه وسلم : ( صلوا كما رأيتموني أصلي ) يشملهن وهو قول إبراهيم النخعي قال :
( تفعل المرأة في الصلاة كما يفعل الرجل )
أخرجه ابن أبي شيبة ( 1 / 75 / 2 ) بسند صحيح عنه
In conclusion we would like to mention that all the Ahadith mentioned in this article are sufficient to prove that there exists a difference between the salat of men and women and it would be incorrect to claim that the salat of both genders are common. We ask Allah Ta’ala to grant us sincerity and make this humble effort a means of exposing the truth.
And Allah knows best
Wassalam
Ml. Talha Desai,
Student Darul Iftaa
Checked and Approved by:
Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah