Friday, April 09, 2010

The Woman's Ameen, Adhaan and Iqaamah

source: silsilat ul-hudaa wa nnoor – the series of guidance and light - tape no. 697~

this is great naseeha (advise) and clarification on some matters of the salaah pertaining to women specifically. may Allaah increase our women in such qualities, aameen. here are the words of shaykh al-albaani (rahimahullaah):

“As for [the question], is it [correct] for the woman to raise her voice with aameen, then the question [needs] elaboration. If she is praying with women, then yes. As for if she is praying with men [and] they are strange men [i.e., non-mahram], then no. Because the voice of a woman, I do not say that it is ‘awrah [something private to be covered] as many say, because the mothers of the believers and the wives of the first companions (sahaaba) used to speak with men and used to communicate with men, and oftentimes the woman used to come to the Prophet (sallAllaahu ‘alayhi wa aalihi wa sallam), and she [would] ask him in front of the men, and he (‘alayhi ssalaat wa ssalaam) [would] answer her regarding her question.

But [here], it is not from the manners/etiquettes of the woman that she raises her voice with the recitation of the Qur’aan. We are often asked – is it permissible for the woman, when she is learning the recitation from a shaykh [who is] a reciter [of the Qur'aan], to repeat to him the recitation in order to [know] how it is correct [i.e., correctly recited] – no, the answer is no. Although she learns, her learning is restricted to listening only, as learned the women of all the sahaaba from the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) by listening to his recitation, during salaah or outside of salaah.

The woman, if she is praying with women, and she is an imaam, she raises her voice, and the women behind her also raise their voices. That is due to his saying, (‘alayhi ssalaat wa ssalaam): ‘Indeed women are the twin halves of men’…i.e., every ruling that came in which the men are being addressed, then the women also enter into [or are included in] this address, except what is made an exception… A woman, for example…it is more excellent for her, in other than the taraaweeh prayer, to pray in her house; while the man, it is obligatory upon him to pray the five prayers in the masjid in congregation. So here, the woman is different from the man. But the origin is, as he said, (‘alayhi ssalaam): ‘Indeed women are the twin halves of men.’

So if the woman prays with the women as an imaam, she does just as the man does as an imaam. She raises her voice with the recitation [of the Qur'aan], and she raises her voice with aameen, and [the women] also raise their voices from behind her with aameen. This is firstly. And secondly, the woman prays as an imaam with the women, and not only that, rather, she [also] gives the adhaan and the iqaamah… Why? Because of the previous hadeeth: ‘Indeed women are the twin halves of men.’ More than this, asayyida ‘Aaisha, the mother of the believers, and the leader of the mothers of the believers in terms of fiqh (understanding of the religion), knowledge and da’wah, and may Allaah bless her and her father, used to give the adhaan and the iqaamah when she prayed with the women as an imaam.

And here there is an admonition which there is no question about – the woman here differs as well from the man, as she does not step up before the row of the women, but rather she stands in the middle as if she is one [of the women] from the row. She does not step up before/lead the women [as the man does]. [For] this also, there has come a text regarding it; therefore, in this situation of the woman, she does not enter [or is not included in] the generality of his saying, (‘alayhi ssalaam): ‘Indeed women are the twin halves of men.’”


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