This article follows up on Syeda Hameed’s article, ‘A Woman Can Lead Friday Prayers….’ dated Feb. 01 and provides exegetic basis to its claim.

The Qur’an does not connect gender with faith (33:35), offers both men and women a level playing field in earning divine approval (4:124), does not describe menstruation as any lacking in spirituality (2:222), appoints, men and women as protectors (wali) of each other (9:71). The relevant Qur’anic verses based on Yusuf Ali’s translation are listed below:

“For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah’s praise,- for them has Allah prepared forgiveness and great reward.” (33:35).

“If any do deeds of righteousness,- be they male or female – and have faith, they will enter Heaven, and not the least injustice will be done to them” (4:124) .

“They ask thee concerning women’s courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean” (2:221)

Note: The reference to purity only relates to physical cleaning and hygiene [1]. Accordingly the Prophet allowed Asma, the wife of Abu Bakr to participate in the farewell hajj less than a fortnight after her delivery that occurred when she was on way to Mecca (from Medina) in the hajj caravan that the Prophet was leading himself. She was obviously in state of menstruation. [2] The Prophet is also reported to have told Aisha when she got into her period before entering Mecca that God had decreed it for all women, so she could perform all the ceremonies like the rest except for the Tawaf around the Kaba”[3]. He used to lean on Aisha’s lap and recite the Qur’an while she was in menses [4].

“The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil: they observe regular prayers, practice regular charity, and obey Allah and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise” (9:71).
The Qur’an rules out any notion of spiritual or cognitive inferiority of women to men through its following illustrations:

·         The episode of Adam’s exit from the paradise (2:30-38) has no mention of an Eve emerging from his rib, or, prompting him to eat of the Forbidden tree, or earning divine curse for a treacherous role as in the Bible.
·         In the context of the revelation, it empowered Meccan women to take oath of allegiance with the Prophet (60:12) without having their husbands or any male guardians standing by as witnesses.
•      It calls for Muslim women as well as men taking an oath, along with their Christian counterparts, over an issue of utmost spiritual significance: the birth of Jesus (3:61).
•      Women, like men, can act as a witness in equal capacity as men except for commercial contracts, owing obviously to the harsh trading realities of the era that was even harsher for the women (2:282).
•      Women, like men, can have independent income and possess properties (4:32).
•      Women, like men, can pursue universal knowledge and develop their potentials as God’s deputy (Khalifah) on earth (2:30, 6:165, 27:62, 35:39) – created in the finest model and favoured above much of God’s creation (95:4, 17:70).
•      The Qur’an cites the example of a woman (not named) ruling over a land (Sheba) in consultation with her chieftains, and later embracing the true faith (27:32/33, 27:44).

It is clear from the foregoing review of relevant Qur’anic verses and Qur’anic illustrations that it puts no bar against women to leading prayers, including Friday Prayer. Whether the prayer will be attended by only women or both men and women will obviously depend on gender dynamics of the era, but the Qur’an does not prescribe any gender based segregation in public place or place of worship.

It is true that the classical Sharia Law of Islam does not permit a woman to lead men in prayer such as the Friday prayer. This is corroborated by the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi in his following response [6] to a question raised on the subject:

 “Throughout Muslim history it has never been heard of a woman leading the Friday Prayer or delivering the Friday sermon, even during the era when a woman, Shagarat Ad-Durr, was ruling the Muslims in Egypt during the Mamluk period.

It is established that leadership in Prayer in Islam is to be for men. People praying behind an imam are to follow him in the movements of prayer—bowing, prostrating, etc., and listen attentively to him reciting the Qur’an in Prayer.”

But it is equally true classical Shariah Law of Islam only represents the cumulative opinion or consensus of the jurists of Islam, and is neither divine nor binding on the Muslims until eternity [5]. Thus, with passing of generations, the learned jurists and scholars of Islam can always come up with new insights, interpretations and opinions on religious issues that are not expressly or implicitly covered in the Qur’an. Accordingly, answering a question on the permissibility of a woman leading Friday Prayer, Khaled Abou El Fadl, Alfi Distinguished Professor of Islamic Law, UCLA School of Law, writes [7]:
“It seems to me that if a female possesses greater knowledge than a male–if a female is more capable of setting a good example in terms of how she recites the Qur’an and also in terms of teaching the community more about the Islamic faith, a female ought not be precluded from leading Jum’ah simply on the grounds of being female.”

In sum, as Muslim women in many parts of the world including University campuses never enjoyed such level of security and prospects of learning about Islamic message as in this era, they must not be barred from leading Friday Prayer merely on gender ground.
1.     Sahih al-Bukhari, English translation by Mohsin Khan, New Delhi, 1984, Vol.1, The Book of Menses, Chapter 1.
2.     Lings, Martin (Abu Bakar Siraj al-Din), Muhammad, George Allen and Unwin, U.K. 1983.p.332.
3.     Sahih al-Bukhari, English translation by Mohsin Khan, New Delhi, 1984, Vol.1, Acc. 302.
4.     Ibid, Acc. 296.
5.     AN EPILOGUE TO THE RECENT ANTI-SHARIA LAW RALLIES ACROSS AMERICAN CITIES: The Dichotomy between Sharia Law of Islam (Islamic Law) and the Sharia of Islam
http://www.newageislam.com/islamic-ideology/an-epilogue-to-the-recent-anti-sharia-law-rallies-across-american-cities–the-dichotomy-between-sharia-law-of-islam-(islamic-law)-and-the-sharia-of-islam/d/111595
6.     https://archive.islamonline.net/?p=1230
7.     https://www.searchforbeauty.org/2010/04/05/fatwa-on-women-leading-prayer/

Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.

Courtesy: New Age Islam

The post The Qur’an Puts No Bar Against a Woman Imam from Leading Mixed Gender Prayer appeared first on SabrangIndia.

That Muslim women have been leading prayers is no secret. There are records which attest that. But these records tell us that they were leading all women congregation. There was perhaps no precedence of a women leading a mixed congregation of men and women. One of the earliest examples of women praying inside mosques are at Ahmedabad where it can be clearly seen that women devotes had earmarked spaces for them: generally above the basement in an enclosure meant for them. The entrances and exits of these enclosures were separate and idea was that they should be out of sight of the praying Muslim men.  

There is nothing in the Quran which prohibits women either going into a mosque or leading a mix congregation. In fact, there are many parts of the Muslim world where Muslim women are allowed access to mosques and they can pray there too. However, these are still segregated spaces and mixed prayer is something which is still unthinkable. The problem seems to be typical of South Asia, where women are not allowed to pray inside the mosque. Forget about mosques, they are not even allowed in various Dargahs. Consider the irony: Bulle Shah learnt most of his Islam in the company of women and yet women are not allowed in his mausoleum. Consider also the Shrine of Peer Abbas in Pakistan where dogs are not allowed in his shrine anymore although while alive the Peer himself was surrounded by strays all the time. The puritanism that applies to women and dogs are the same: they are both considered polluted and hence to be kept outside the sacred space.

Since the Quran is silent about it and it is only the Hadith which speaks about restricting women’s spaces to mosques and shrines, throughout history, such patriarchal reading of the text has been questioned from time to time. One of the first to raise the banner of revolt was the great grand-daughter of the Prophet himself. Sukayna exercised her Nikahnama so that her husband will never take another wife, something which we could have learnt during our debate on a model Nikahnama. Taking a cue from the courage displayed centuries ago by Sukayna, one Muslim woman has sought to challenge the entrenched male dominance within the Muslim society. K Jamittha led a mixed gathering Namaz at Mallapuram. Of course she must have been supported by the many progressive minded Muslims like her, both men and women. But to take that first step is always audacious and for that reason alone she must be saluted. In her brave act, she has followed the footstep of Amina Wadud and Asra Nomani who have led similar acts of worship in the western world. These simple acts of worship are actually political protests as women have been denied the fundamental right to prayer in a congregation and even if she is the most knowledge in the group, she has been denied to lead the prayer just because of her gender. Citing that nowhere in the Quran, there is such provision, these women have marched ahead and reclaimed a space which they hold dear and think that it is important part of their identity.

Before we come to any conclusion that these are western inspired women who are out to imitate the west, without any real knowledge of the scripture, please think again. K Jamitha is very much Indian and her conviction to challenge a male fortress has come after a long struggle within her own community. Also there is an ideological movement behind her which made this happen. K Jamitha belongs to the Quran Sunnath Society, which follows the ideology of Chekanoor Maulvi who was killed under mysterious circumstance in 1993. Chekanoor Maulvi was perhaps the first Alim who supported the Supreme Court Judgement on Shah Bano and said that she should be given alimony. He rejected all the classical texts barring the Quran and in fact said that some of the Hadith were written to give a bad name to Muhammad. His was therefore an approach which completely discarded adherence on the traditional narrators like Abu Huraira who he thought was responsible for much which is wrong in the Quran. He questioned the established interpretation of Quran and therefore questioned many of the existing power relations in society. It is not surprising therefore that one day he just ‘disappeared’, never to be come back. It will be a great tribute to the scholar if his works are translated far and wide so that others can learn from him.

After his death, his followers established the Quran Sunnath Society of which K Jamitha is a member. Thus she is not without an ideological pedigree. She belongs to a thought which made the orthodox call Chekanoor Maulvi by various names when he was alive. Today when she has done such a revolutionary thing by leading mixed prayers, the orthodox are in union saying that this is a small incident and does not affect the Kerala society. Thus they have conveniently made the Quran Sunnath Society into a sect: s sect which lies in some remote corner and whose members are limited and therefore not a threat to the larger social religious structure. They must remember that all prophets and all truths have a certain remoteness about them but they all eventually triumph.

May Jamitha and her tribe increase!

Arshad Alam is a columnist with NewAgeIslam.com

Courtesy: NewAgeIslam.com
 

The post Women Leading Mix Gender Prayers: Smashing Patriarchal Certainties appeared first on SabrangIndia.