Prayer is worship enjoined by God [swt] in the way and manner in which it is offered. There is to be no interference from independent reasoning. God [swt] has stated conditions for its validity, and stipulated that a valid congregational prayer must be led by a male. This is not a right given to men nor does it degrade a woman’s status, but it is simply an act of worship.
Muslim scholars agreed that Islam honours women. They saw that preventing women from leading men in prayer was an honour, not humiliation. Among the commandments of Islam is that women should stand behind the rows of men, because when a Muslim prays, he/she will prostrate and standing behind men helps them to lower their gaze. Being at the back sometimes is an honour as the Arabs said, ‘To be the last is to honour you.’ To be the last is not humiliation at all times, and to be the first is not an honour at all times. It is a good manner and a matter of modesty and obedience to the commandments of Islam for both males and females.
The issue of a woman being the Imam for men in prayer has two aspects: the practical aspect, and the theoretical aspect i.e. views of the jurists.
- The Practical Aspect: we have seen that all Muslims throughout the ages have unanimously agreed that women cannot call the Adhan [Call to Prayer] or lead men [as their Imam] in prayer whether congregational or on Friday. Throughout Islamic history it has never been heard that a woman led men during Prayer or delivered the Friday sermon, even during the era when a woman such as Shajrat Ad-Durr, was the ruler over Egypt. It is established that leadership in prayer and delivering the Friday prayer in Islam is to be done by men.’
- Theoretical Aspect: The texts of legislation and of Jurisprudence [Fiqh] defined an Imam as the one who leads someone else in a congregational prayer with conditions stipulated by the Shari’ah. Two Hadith have been mentioned concerning this issue. The first one is narrated by Waraqah, the daughter of ‘Abdullah Ibn Al-Harith, ‘The Messenger of God [pbuh] appointed a [Mu’dhin] [a caller to prayer] for her, and gave her permission to lead her household in prayer. [Ahmad and Abu Dawud] The second Hadith is narrated by Jabir Ibn ‘Abdullah, who said, ‘The Messenger of God [pbuh] delivered a speech [khutbah] and said, ‘A woman may not lead a man in prayer, nor may a Bedouin lead an emigrant, nor may a licentious person lead a believer, except in the event that he forces him by the power of the sword or the whip.’ [Ibn Majah and al-Bayhaqi]
Some eminent scholars of Hadith have said that the chain of transmitters of the first Hadith is extremely weak. Among them is Ibn Hajar Al-‘Asqlani, who said, ‘Among its narrators is ‘Abdur-Rahman Ibn Khallad, and he is characterized by foolishness.’[1] In the second Hadith, many eminent scholars of Hadith say that the chain of transmitters is also extremely weak. Al-Hafiz said that among its narrators is ‘Abdulah Ibn Muhammad Al-‘Adawi, and said that ‘Waki’ accused him of fabricating the Hadith, and that his Sheikh, ‘Ali Ibn Zayd Ibn Jad’an, is unauthenticated.[2]
As for the juristic legacy on this issue, the scholars [including the four schools of thought and the seven scholars of Madinah] unanimously agreed that a woman cannot be an Imam for men in the five obligatory prayers, and if she does so, the prayer is void. Only a few scholars deviated from this consensus, including Abu Thawr, Al -Muzni, Ibn Jarir, and the Zahiri scholar, Ibn Al-‘Arabi, who held the view that a woman can be the Imam for men in the obligatory prayer.[3]
The majority of scholars also agree that she cannot be an Imam for men in the Nawafil [optional prayers] or the Tarawih [prayers in Ramadan]. However, some of the Hanbali scholars held the view that a woman can be the Imam in these prayers [i.e. Nawafil and Tarawih prayer]. Ibn Muflih, the Hanbali scholar, said, ‘It is permissible for a woman to be an Imam in Nafl [optional prayer].’ In another narration, he said that a woman can lead in Tarawih prayer. It is narrated that a woman can lead if she is good in reciting the Qur’an while the men are not.’ It is said that a woman can lead if she is old but if she stands in the back for this, it is better for her modesty. Others claim that she can be Imam if she is a mahram [relatives who cannot marry each other] to the men whom she leads.’ It is also narrated from him [Ibn Muflih] that she can follow them in positions other than reciting, if one of the followers intends to be Imam. According to the majority, the prayer is valid generally by analogy based on what happened to Umm Waraqah.’ [4]
So we agree with the consensus of the Ummah throughout Islamic history, due to the strong evidence and insight that exist. We have only quoted the divergent views of a few scholars as a matter of intellectual honesty and not because they are applicable. The Muslim Ummah has never agreed upon misguidance, and the consensus of the Ummah is proof in the Shari’ah.
The wisdom behind preventing woman to be an Imam [i.e. to lead men in prayer] is to preserve the Islamic teachings that call Muslims to protect a woman’s honour and chastity; help in lowering the gaze of the believers [male and female] when they worship; and guaranteeing that a woman’s body is covered, except for her face and hands which might be uncovered while bowing or while in prostration. Therefore, God [swt] orders women to stand behind the rows of men.
Nowadays, some people mix the issue of leading men in the congregational prayer with delivering the Friday sermon. The latter is not permitted by any scholar. Those who mix these two issues follow a school of dissenters who have different attitudes, movements, and orientations. Some deny the Sunnah and the consensus of the scholars, some play on the words of the Arabic language, and some call for the permissibility of sexual deviation, adultery, drinking alcohol, abortion, and changes in the law of Islamic inheritance. These movements and attitudes appear from time to time; however, Muslims follow the way that God [swt] guides them and carry the message of happiness in this world and the hereafter. The Qur’an declares, ‘As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allah present examples..’ [Ar-Ra‘d, 13: 17] I hope that these brief words have clarified the viewpoint of Islamic law on this issue.
[1] Al-‘Asqalani, Ibn Hajar, At-Talkhis al-Habir, vol. 2, p.26-27
[2] ibid, p32
[3] The Kuwaiti Encyclopaedia of Fiqh, vo.21, p. 266.
[4] Ibn Muflih, Shamsud-Din, Al-Furu‘, vol. 2, p.16