What did the Prophet do? [5]
(sallallaahu 'alayhe wa sallam)
An Evaluation of the "Islamic Basis"
for Female-Led Prayers
Prepared by Ali Yahya [ 1 2 3 4 5 ]

The conclusion to the response to Nevin Reda's article: What Would the Prophet Do? about Muslim women leading prayers

[ In the Name of Allah, the All-Merciful... ]

Compare and Contrast

Allah says:

( We have, without doubt, sent down the Message;
and assuredly, we shall guard it. ) [15:9]

The organizers of this event declare that they are "reclaiming" a part of Islam that has been lost. According to them, a part of the religion which Allah revealed was suppressed by a group of male scholars. And thus, this great masculine conspiracy thwarted the Will of Allah.

The Messenger of Allah (sallallaahu 'alayhe wa sallam) said:

"A group of my Ummah will always remain victorious upon the Truth; they will not be harmed by those who oppose them, nor by those who forsake them, until the Command of Allah (the Day of Ressurection) arrives." [56]

According to the "progressives," throughout 14 centuries – beginning from the age of the Companions onward – and across the length and breadth of the Muslim world, there was not one Muslim – male or female – with the intelligence, courage, or initiative to unmask this hideous conspiracy and stand up for the truth.

A Fundamental Misunderstanding

This recent push for female-led Jumu'ah prayers stems from the narrow-minded notion, widely held in the West, that Islam's assigning different social roles to the two sexes is unjust and demeaning to women. This is not the case; however, Allah has created males and females with clear physical and psychological differences and granted each sex distinct aptitudes. And as such, Islam has given them complementary, not competitive, roles. Surely our Creator knows best:

( Should He not know – He who created,
while He is the Subtle, the All-Aware? ) [67:14]

One has to look no further than the West to see the social and moral mayhem that results when the Creator's guidance in these matters is rejected.

Some have even gone so far as to liken the Sunnah of women praying separately from men to the racial segregation formerly practiced in America. [57] This also indicates a feeble understanding. The object of a Muslim's worship is the Pleasure of Allah, and this is equally accessible to both sexes – by praying where the Sharee'ah has encouraged them to. Women, in fact, could be seen as having the advantage here: they can attain the same reward as a man praying in the first row without leaving their homes.

The call for women to be imams is also rooted in a fundamentally un-Islamic view toward leadership. Unlike Western culture, in which acquiring positions of power and authority is considered the ultimate success in life, Islam teaches its adherents to shun seeking such positions, keeping their focus on the life to come:

( Such is the home of the Hereafter; we grant it to those who desire neither status upon the earth, nor corruption. And the (best) outcome will be for those who have taqwaa. ) [28:83]

Abu Hurayrah narrates that the Prophet (sallallaahu 'alayhe wa sallam) said:

"You people are keen to acquire the authority of leadership, but it will be a thing of regret for you on the Day of Resurrection." [58]

Ka'b ibn Maalik reported that Allah's Messenger (sallallaahu 'alayhe wa sallam) said:

"Two hungry wolves set loose in a flock of sheep would not do more damage to them than the craving of wealth and status does to a person's religion" [59]

Authority in Islam, be it religious or political, is a responsibility, not a privilege. If a Muslim acquires it, he must strive to fulfill his duties, but a Muslim – male or female – does not covet ascendancy.

[ And Allaah knows best. ]

FOOTNOTES

[56] Al-Bukhaaree (7311); Muslim (170-176)

[57] Some have also called for Muslims to participate in female-led Jumu'ah prayers whether they are convinced of their validity or not, in an act of "civil disobedience" to Allah and His Messenger (sallallaahu 'alayhe wa sallam).

[58] Al-Bukhaaree (7148)

[59] Ahmad and at-Tirmithee; see Saheeh al-Jaami' (5620)

MORE FROM THIS SERIES

Part One: A Guiding Principle: Adhering to the Understanding of the Companions and Eschewing Innovations

Part Two: The Evidences Against Nevin Reda's Argument

Part Three: Scholarly Consensus

Part Four: The Hadeeth of Umm Waraqah