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Post by Zameel on Jul 27, 2018 11:59:07 GMT
According to the clear statements of the Ḥanafī Fuqahā’ and their understanding of the Dalā’il of Sharī‘ah, women should neither attend congregational ṣalāhs at the masjid nor attend the Eid Ṣalāh. Many people have raised objections against this position. Some of these objections reflect common misunderstandings. We therefore felt it would be appropriate to write a comprehensive clarification, addressing the following issues: Approach to Dīn and its Aḥkām (commands) Rulings may change based on circumstances Opinions of the Fuqahā’ and their explanations of the Dalā’il It is more rewarding for women to pray at home A woman’s emergence from the home should be restricted In the course of the clarification, we hope to address most of the substantive objections raised against the Ḥanafī stance, in particular the claim that it opposes the clear guidance of the Sunnah on women being allowed to attend congregational ṣalāhs at the masjid and being encouraged to attend Eid Ṣalāh. Read here: darulmaarif.com/wp-content/uploads/2018/07/Women-Attending-the-Masjid.pdf |
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Post by abuyusuf on Jul 31, 2018 1:39:25 GMT
Assalamu alaikum
I appreciate that the purpose of the article is to clarify the Hanafi postion of the issue. I just want to mention the following:
1)The following is from The Hanbali Madhab Facebook page:
Someone asked if it isn't stressed for women to go to Eid,the response was:
"Yes brother, that's a Riwayah in our Madhhab which was chosen by Ibn Hamid. Other scholars like al-Majd also went for Istihbab but added conditions, and there is another Riwayah that says it's Makruh.
But the Riwayah Mu'tamadah is that it's Mubah as explicitly stated by al-Mardawi in al-Insaf.
Hope that clarifies"
A person quotes the statement of Imam Ahmad which you quoted in the clarification, and this was the response:
"If you were familiar with our Madhhab dear brother you would know that’s not how our Madhhab works. There are multiple Riwāyāt on the Imam which go through a sophisticated system of scrutiny and contextualisation before its passed on as the official position. I would advise you not to copy and paste from the Masāil literature randomly like this in the comments section, Fiqh isn’t a joke, it’s to do with the religion of Allāh.
These Riwāyāt are well known, and there is also a Riwāyah where it’s Mustahabb for women to attend 'Eīd congregations, which was the Riwāyah chosen by Ibn Hāmid (r) and al-Fakhr (r)."
You can verify the above.
2)It would also have been better if you had translated the entire passage from Ibn Qudama r.a, as it would better convey what he was saying. His opinion was definitely not inline with the hanafi opinion, nor could it be used to support it.
3)I also wonder why you used the translation of non elderly as opposed to young. I notice many others use "young" as the translation. Using elderly and non elderly gives the impression that there are only two categories of women. This may be true in the hanafi school, which only gives permission to elderly women, but in other schools this is not the case. For e.g. the Maliki scholars have more than two categories for women, so even if some Malikis exclude young women, this does not automatically mean only very old women are allowed to go to the Masjid.
4) you mentioned "concealed by darkness" as a condition for women going to masjid, although this is not a condition agreed upon in the hanafi school, nor in other schools.
5) You mention the statements and actions of some Sahaba, may Allah be pleased with them all. What about Umar r.a., Uthmani r.a., and Ali r.a. making provisions for women to join the jamat for taraweeh?
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Post by Zameel on Jul 31, 2018 10:44:49 GMT
Wa alaykumussalam
My point in quoting Ibn Qudama was to show that even with the position of ibaha, it is based on conditions, some of which are generally not observed today. In this respect it is in line with the Hanafi position.
Shawabb is used in contrast to aja'iz. Shawabb is not exclusive to "young" as generally understood but in this context refers to everyone who is not elderly. Imam al Tahawi has a discussion on the meaning of shabb in his Sharh Mushkil al-Athar (5:212-6), showing that it may refer to an age before shaykhukha (old age) - and this is what it appears is meant here. The Maliki scholars I quoted, including Imam Malik, only mention two categories of women.
I mentioned the concealed by darkness condition following Imam al-Tahawi's discussion on the conditions found in hadith. This is in line with the position of Imam Abu Hanifah, which is the default of the Hanafi madhhab.
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Post by abuyusuf on Jul 31, 2018 15:41:29 GMT
Here is one example of the different categories of women I was referring to:
و ) جاز ( خروج متجالة ) [ ص: 336 ] لا أرب للرجال فيها غالبا ( لعيد واستسقاء ) والفرض أولى ( و ) جاز خروج ( شابة لمسجد ) لصلاة الجماعة ولجنازة أهلها وقرابتها بشرط عدم الطيب والزينة وأن لا تكون مخشية الفتنة وأن تخرج في خشن ثيابها وأن لا تزاحم الرجال وأن تكون الطريق مأمونة من توقع المفسدة و إلا حرم ( ولا يقضى على زوجها به ) أي بالخروج للمسجد إن طلبته وظاهره ولو متجالة وهو ظاهر السماع أيضا وإن كان الأولى لزوجها عدم منعها وأما مخشية الفتنة فيقضى له بمنعها
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قوله وجاز خروج متجالة ) أي جاز جوازا مرجوحا بمعنى أنه خلاف الأولى قال ابن رشد تحقيق القول في هذه المسألة عندي أن النساء أربع عجوز انقطعت حاجة الرجال منها فهذه كالرجل فتخرج للمسجد للفرض ولمجالس الذكر والعلم وتخرج للصحراء للعيدين والاستسقاء ولجنازة أهلها وأقاربها ولقضاء حوائجها ومتجالة لم تنقطع حاجة الرجال منها بالجملة فهذه تخرج للمسجد للفرائض ومجالس العلم والذكر ولا تكثر التردد في قضاء حوائجها أي يكره لها ذلك كما قاله في الرواية وشابة غير فارهة في الشباب والنجابة تخرج للمسجد لصلاة الفرض جماعة وفي جنازة أهلها وأقاربها ولا تخرج لعيد ولا استسقاء ولا لمجالس ذكر [ ص: 336 ] أو علم وشابة فارهة في الشباب والنجابة فهذه الاختيار لها أن لا تخرج أصلا ا هـ وظاهر كلام المصنف أن القسم الثاني كالأول في الحكم وبه صرح أبو الحسن فقال عند قول المدونة وتخرج المتجالة إن أحبت ما نصه ظاهره انقطعت حاجة الرجال منها أم لا .
( قوله لا أرب ) أي لا حاجة .
( قوله غالبا ) ومن باب أولى إذا لم يكن فيها حاجة للرجال أصلا .
( قوله والفرض أولى ) أي وكذا لجنازة أهلها وقرابتها .
( قوله وخروج شابة ) أي غير فارهة في الشباب والنجابة وأما الفارهة لا تخرج أصلا .
( قوله لصلاة الجماعة ) أي غير الجمعة ولا تخرج لعيد ولا لاستسقاء ولا لجمعة لأنها مظنة الازدحام ولا لمجالس علم أو ذكر إن كانت منعزلة عن الرجال وخروجها لما ذكر ممنوع كما في شب وقال شيخنا الظاهر أن المراد بالمنع الكراهة الشديدة .
( قوله وظاهره ولو متجالة ) الأولى أن يقول وظاهره أنه يقضى على زوج المتجالة بالخروج إذا طلبته لأن ضمير زوجها للشابة إلا أن يقال قوله وظاهره أي على اعتبار أن الضمير عائد على المرأة مطلقا وحاصل المسألة أن الشابة غير مخشية الفتنة لا يقضى على زوجها بخروجها إذا طلبته وأما المتجالة فيقضى على زوجها بخروجها على ما يفيده كلام ابن رشد وظاهر السماع ، والأبي وعدم القضاء لها به أيضا وكلام المصنف محتمل لكل من الطريقتين يجعل الضمير للشابة أو للمرأة مطلقا وظاهر المصنف عدم القضاء به ولو اشترط لها في عقد النكاح وهو كذلك وإن كان الأولى الوفاء لها به كما في السماع
library.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=13&ID=599 |
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