There is current controversy among Muslims about the situation in which women can act as priests, namely to lead the congregation in wrong (prayer). (Note that there are many types of Islamic religious leaders other than priests, and that Muslim women have appeared as the theological figures in Islamic history.) A number of Islamic thought schools make exceptions for taraawih (optional Ramadan prayers) or for congregations only consists of close relatives.
Historically, certain sects considered it acceptable for women to function as priests. This is true not only in the heart of early Islamic Arabs, but in China recently. The debate has been reactivated during the 21st century. Proponents argue that the spirit of the Qur'an and the letter of a disputed hadith indicates that women should be able to lead a mixed congregation, as opposed to sex segregation, and that the prohibition against practice comes from sexism in the Medieval environment and from the patriarchal interpretation that inaccurate from religious texts, not from the true spirit of Islam.
Video Women as imams
Precedent
There are 0 verses in the Qur'an which states specifically and it is not clear that a) a woman can not lead a congregation in prayer b.) A woman can not preach to a congregation or c) Recommend that a woman should sit behind the prayer hall during the jumma. In addition, there are no verses in the Qur'an which in any way show that a woman is in any way less precise than a man to lead a prayer or give a sermon. There is no recommendation in the Qur'an to be specific about how Jummah prayer should be done in a technical or logistical sense.
The Qur'an does not address this issue; relevant precedents because they were searched in the hadiths, the traditions associated with Muhammad; sunnah , his actions, including but not limited to the hadith; and the principle of ijma , the consensus.
The only hadith which clearly states that women can not lead the mixed congregation is Ibn Majah (iqamat is the hadeeth) is # 1134, narrated by Jabir bin Abdullah : "A woman may not lead a man in Prayer, or perhaps a Bedouin leads a Muhajirun believer or a corrupt person leading a committed Muslim in Prayer."
An irrelevant hadith is widely considered very important, because the priest stands before the congregation. The hadith is # 881 Sahih Muslim: "Abu Huraira said: The best line for men is the first line, not the last line, and the best line for women is the last one compared to the first."
The hadiths of Umm Waraqa have aroused debate among Islamic leaders about whether it is acceptable or not for women to lead the prayer, including the prayer of the mixed-gender congregation. Umm Waraqa bint Abdallah, an Ansari woman, who knows the entire Quran (jama'at al-Qur'an), was commanded by Muhammad to lead the ahl ofha, consisting of men and women, in prayer. The Arabic phrase means "people in his home", but ambiguity depends on the proper translation of dar , "home", which can refer to a person's place of residence, environment, or village. "The people in Umm Waraqa's house" so much that Muhammad appointed a muazin to summon them to pray. Umm Waraqa is one of the few who lowered the Qur'an before being recorded in writing. He can do it because he has memorized the entire corpus.
The use of the word dar in hadith , when talking about where the prayer is held, has resulted in different interpretations. The general translation is the "area", which is the community around Umm Waraqa's residence. This idea is not accepted by many scholars. Another translation is dar is "household", which means that Umm Waraqa leads a prayer at her home. Who is he leading? Imam Zaid presents three possibilities: two maids and mu'ahdhin , or women in the surrounding "area," or only women in the household. Each of these possibilities requires certain assumptions, but the most accepted is that Umm Waraqa leads the women in her household, thus leading to the conclusion that women are allowed to lead the prayers of all women congregations. Zaid insists that if the Prophet established a mosque in the home of an unusual man, Itban b. Malik, then he must also establish a special women's session.
With regard to women who lead the women's church, however, some hadiths reported that the two wives of Muhammad, Aisha and Umm Salamah did so, and as a result most of the madhhabs supported this. According to Qaradawi:
'Abdur-Raziq's words for the same hadith are as follows: "Umm Salamah leads us (women) in` Ash Shalat and stands among us (in the line of same). " In addition, Al-Hafiz said in the Ad-Aid (1/169), "Muhammad ibn Al-Husain reported from the narration of Ibrahim An-Nakh» i that`A 'Isha used to lead women in Prayer during Ramadan while standing between them on the same line. 'Abdur-Raziq reported (5083) from Ibrahim bin Muhammad's story from Dawud bin Al-Husain of Ikrimah from Ibn Abbas that the latter said, "A woman can lead women in Prayer while standing among them. "
All traditions claim that the given woman leads other women in prayer while standing between them on the same line, and not standing in the first line of prayers as the priests do. They further stated that they were the only women, not a male congregation.
Apart from the hadith , there are other resources to consider. The sunnah is a more common source of precedents; it is usually considered to count against women who lead the mixed congregation, because there is no report of it occurring in Muhammad's time, except as suggested by Amina Wadud, the above mentioned Umm Waraqah hadith was interpreted to be applied to his city rather than to his own household.
The third source of precedents is the principle of ijma - consensus - supported by hadith "My community will never approve the error." It is also generally cited against the idea of ​​women presiding over a mixed trial, as the consensus of traditional jurists strongly opposes the concept; However, proponents of ideas argue that this consensus is not universal.
One of the most authoritative overviews from the perspective of classical jurists on whether a woman can lead a prayer or not is "Will Saving Women from the Mosque: A Survey of Medieval Islamic Law" written by Christopher Melchert.
Maps Women as imams
Women-only congregation
Schools are different about whether a woman may be a priest (imam) of the prayer jama'ah (congregation) if the congregation is made up of women only. Three of the four Sunni madhhabs - Shafi'i, Hanafis, and Hanbalis - allow this, even though Hanafi dismisses it as
An unusual feature of Islam in China is the existence of nÃÆ'¼si , the mosque is solely for women. The priest and all the congregations are women and men are not allowed into the building. A number of women have been trained as priests to serve these mosques. However, at least in some communities where these mosques operate, women are not allowed in male mosques. In recent years, efforts have been made to build similar mosques in India and Iran.
The mixed-gender congregation
On the basis of this Qur'anic interpretation, Ibn al-Arabi declared the leadership of women's prayers to be absolutely permissible.
"There are people who unconditionally allow women to lead men [in prayer], which is also my opinion.There are people who really forbid him from such leadership and there are those who allow him to lead women, but not male The reason (behind the unconditional permission) is that the Messenger of Allah (PBUH) testified that some women achieve perfection only when he testifies about some men - although later more than the first.these perfection is a reference to prophesy, and prophesy is the leadership (imama), so the female leadership (in prayer) is the voice.The standard state is that its leadership is permissible, and one should not listen to those who forbid it without evidence, since there is no text to support their claims, and whatever evidence they show [non-specific women, and] can include them in bans as well, thus neutralizing deep evidence and defend the default state of his leadership skill " - Abu 'Abd Allah Muhammad b. 'Ali b. Muhammad Ibn al-'Arabi, Al-Futuhat Al Makiyya
In a household, if no man is eligible, is the only exception for women to lead men in prayer. Modern Islamic scholars such as Dr. Yusuf Al-Qaradawi, based on the above mentioned Hadith Above, assumes it is permissible for a knowledgeable woman to lead a mixed prayer within her own household, since she considers this largely to avoid the dangers of men who raised by his presence.
In the early years of Islam, the Haruriyyah sect, the branch of the Kharijit movement, founded by Habib ibn-Yaz? D al-Har? R ?, states that it is permissible to entrust a priest to a woman if she is able to perform the required task. In 699 AD (77 AH), founding wife, Ghaz? La al-Har? Riyya, even leading her male warriors in prayer in Kufa after taking the city for a day, following the example of the daughter of Abu Sufyan, Juwayriyya at the Battle of Yarmuk. Not only did he lead a Muslim man in prayer, he read the two longest chapters in the Qur'an during the prayer.
Famous early lawmakers - including Al-Tabari (838-932), historians, interpreters and law school founders who are now dead; Abu Thawr (764-854), the mufti of Iraq; Al-Muzani (791-878); and Ibn Arabi (1165-1240) - assume the practice is permissible at least for optional prayer ( nafl salat ). Al-Muthani (died 878), Shafi'i student and contributor to the founding of Syafiah's law school, allowed women to lead men in unconditional prayer. However, the views of these scholars are not accepted by large living groups.
Some fatwas exist allowing women to lead mixed gender congregations irrespective of familial relationships. For example, Dr. Khaled Abou El Fadl recommends that the placement of priests be made with greater decency in the mind of a female priest. Some traditional academics are careful of the methodology of Yusuf Qaradawi and regard it as too soft because he does not limit himself to the position of the four Sunni schools of fiqh '.
Adding arguments in support of women-led prayer from mixed congregations, Laury Silvers and Ahmed Elewa recently published a detailed article in the Journal of Law and Religion on the grounds that female priests are permitted under all circumstances. Their abstract reads:
- This paper, written five years after Wadud prayer, presents a survey and analysis of responses to congregational prayers led by women as well as legal arguments for their permissibility by default. We show that, in interpreting the Hadith on women-led prayer, Sunni law school holds various opinions about its permissibility. We discuss how Muslim jurists consider historical needs in their decisions, the role of female courtesy in this debate, and the nature of the legal consensus. We present our own argument that unconcerned female prayer leadership is legal by default rather than innovation because of the many critics alleged. Finally, we set our own distinct position on Muslim women's decency that affirms their inclusion in the current situation.
Variations Worldwide
Bahrain
A woman disguised as a man trying to give Jum'ah khutbah but was detected by members of the congregation and arrested by Bahrain police. The incident took place in one of the largest mosques in the island country, in front of 7,000 worshipers, on the last Friday of Ramadan in 2004. Candidates, wearing a male gown full of fake beard and mustache, sat on mbar just before speaking, where some worshipers realize that the new priest is a woman in disguise. They and the imam of the mosque, Sheikh Adnan Al-Qattan, handed the 40-year-old woman to the police.
Canada
Canadian Muslims have been active in women-led prayer movements since 2003 when El-Farouk Khaki organized a female-led prayer with Ghazala Anwar who headed the Salaam/al-Fatiha International Conference. In 2004, United Uma United Muslim Union demonstrated its commitment to make women deliver sermons and lead prayers.
That year, the 20-year-old Maryam Mirza delivered the second half of the Eid ul Fitr sermon at the Etobicoke mosque in Toronto, run by UMA. Later in the same year, Yasmin Shadeer led a night prayer isha with a congregation of men and women. - the first opportunity recorded in contemporary times where a woman leads the congregation in prayer at the mosque.
In April 2005, Raheel Raza led the first Friday-led ministry of the first sex, delivered sermon and led the congregational prayers. The event was organized by the Canadian Muslim Congress to celebrate Earth Day, and was held in Toronto's backyard of downtown Toronto activist Tarek Fatah. In July 2005, Pamela K. Taylor, a Muslim convert since 1986, gave Friday sermon and led a mixed-gender prayer at the UMA Toronto mosque at the invitation of Canadian Muslim Congress on Canada Day. In addition to leading prayers, Taylor also gave a sermon on the importance of equality among people regardless of gender, race, sexual orientation, and/or disability, marking the first occasion in which a Muslim woman leads a prayer at an official mosque. In 2006, Marseille's former Mufti Soheib Bencheikh called for Raza or Taylor to lead him in prayer, which Imam Taylor did during a visit to Canada in February 2006. The prayers were sponsored by the Canadian Muslim Congress and held in person. place with mixed gender congregation. In 2007, Imam Taylor read out a prayer for International Women's Day organized by the Canadian Muslim Union
Starting in 2008, the Noor Cultural Center in Toronto has included women on their Khatib Council, and women and men take turns calling to pray every week. Women regularly give full lengthy sermons before the second adhan , with a man preacher giving short Arabic portions after the second call until 2012. In 2012, Noor begins to experience women giving a full sermon including parts of Arabia.
In 2009, academic Laury Silvers, lawyer activist El-Farouk Khaki and artist Troy Jackson founded Toronto Unity Mosque, the foundation mosque of El-Tauhid Juma Circle, in downtown Toronto. Circles are gender-equal, lgbtq-affirming, and non-discriminatory religions. All Muslims are welcome to lead prayers and give sermons. This helped form similar circles when asked: The first two sister branches were established in Washington D.C. and Atlanta, Georgia, in early 2011. Both communities are now associated with Muslims for Progressive Values. (see USA section below). Since then, Montreal Quebec, London Ontario, and Vancouver B.C. has established a prayer community that has gender equality/equivalent to the lgbtq with Juma El-Tauhid Circle. ETJC manages the Juma Circle website where resources to build a mosque community, learn to lead prayers, deliver sermons, engage the Qur'an, the life of the Prophet, and his family, as well as reviews of books, movies, and websites.
Muslims for the Progressive Value Canada, a Muslim affiliate for US Progressive Values, was founded in 2010 by Shahla Khan Salter (chair) leading mixed congregational prayers in Ottawa, Canada. Prayers for the Canadian MPV have been led by women, including Farhat Rehman and by Zeinab A.
China
The unique feature of Islam in China is the presence of women-only mosques. Among the Hui people, but not other ethnic Muslim minorities such as Uyghur, the Qur'an school for girls evolved into women-and-women-only mosques acting as imams in early 1820. The priest is known as nÃÆ'¼ ahong (? ??), ie "women akhoond ", and they guide Muslim women in worship and prayer.
Because Beijing has tight control over religious practices, Chinese Muslims are isolated from the Islamic world trend. According to Dr Khaled Abou el Fadl of the University of California in Los Angeles, this explains the situation where female imams, ancient traditions that have long since ended elsewhere, can continue to exist in China.
Denmark
The Mariam Mosque in Copenhagen, founded by Sherin Khankan in February 2016, has only a female priest. The mosque is open to male and female pilgrims, with the exception of Friday prayers, which are only open to female worshipers.
India
In 2018, Jamitha's teacher from Kerala, the most progressive country in India, became the country's first female priest to lead Jumu'ah prayers for women and men.
Morocco
Kathleen O'Connor noted in 2009 that a madrassa in Morocco has begun to train women as an Islamic guide (mourchidats). Although, O'Conner's entry can refer to training women for pastoral roles as local preachers, not as leaders of prayer.
Italian researcher Sara Borrillo studied the 2004 reform of the Moroccan Ministry of Islamic Affairs that instituted official female preachers with the task of teaching other "right" Islamic women in mosques. The first official training for mourchidates was established in 2005 and every year since then 50 mourchidates are traineed, along with 150 preacher men who can become priests. There is no woman in Morocco who can be a priest or guide a mixed group in Friday prayers. Women can only lead other women in prayer in private spaces.
South Africa
One of the earliest reported cases of a female priest in the West occurred in 1995 in Johannesburg, South Africa. For about two years, a trial meets every Friday for Friday prayers and every night in Ramadan for tar'w prayer? H special in a building owned by the South African Muslim Youth Movement (MYM). The sermon for Jumu'ah is delivered by the male or female preacher and the imam for prayer also includes men and women. One of the prime movers behind this trial was Muslim women's rights activist Shamima Shaikh. In January 1998, at his wishes, one of his four funeral prayers was led by a female friend, Farhana Ismail.
A year earlier, Amina Wadud (see below) became the first woman in South Africa to deliver a preaching jum'ah, at the Claremont Main Street Mosque in Cape Town. Farid Esack discussed the event in his 1997 book of Al-Qur'an, Liberation and Pluralism. After that event, both the Claremont Street Mosque and the Islamic Mosque, in Johannesburg, often have female speakers for Jum'ah. In January 1998, according to his wishes, one of the four burial prayers for the Shaykh was led by a female friend.
South African Muslims overheard their first woman, led by sermons in 1994 when a professor of African-American Islamic studies, Amina Wadud spoke at the Claremont Main Street Mosque in Cape Town, an experience she discussed at Inside the Gender Jihad . Since then, both mosques and Muslim mosques in Johannesburg often have female speakers for jum'ah . Dozens of South African and foreign women have been hosted in these two mosques since 1994.
In 2003, a new place for Eid al-Fitr was established in Durban, designed to enable families to attend Eid al-Fitr together in a pleasant and comfortable atmosphere. Run by Taking Islam to the People. At every Idul Fitri
In 2005, Farhana Ismail first led the wedding ceremony . He has trained other women to do so; since 2006, Fatima Seedat has inaugurated the three ceremonies.
Spanish
Spanish Muslims have become the biggest supporters of the women-led prayer movement. The Spanish Imam Abdennur Prado immediately responded to controversial prayers by Amina Wadud of America (see section USA) with a supportive legal opinion. He was one of the organizers of the October 2005 Muslim feminist conference in Barcelona, ​​first attended by men and women from all over the world, where Wadud leads a prayer of mixed-sex congregations. In 2010, another guest academic, Br. Sa'diyya Sheikh from South Africa, gave sermons and led the Friday prayers for a mixed trial.
Turkish
Turkish Muslims are aware of their influence in interpreting Islam. State-run mosques have trained hundreds of women as vaizes, a term translated by the BBC as "senior priest" and by the Washington Times as "female preacher". The WT says, "In addition to being a preacher, women now have the right to lead the group on an annual pilgrimage to Mecca, and 15 Turkish provinces have women serving as mufti representatives - specialists in religious law who monitor imam work in mosques. given that 70 percent of the requests for advice come from women, the assistant mufti has the right to issue a fatwa, or religious opinion. "According to Christian Science Monitor, in 2005 Diyanet, the government body that oversees mosques in trained religious leaders, added 150 preachers across Turkey "and has moved to" selecting a group of women who will serve as representatives for mufti, or pioneers of religious law. "From this post they will monitor the work done by the priest in local mosques, especially those related to women. ".
United Kingdom
British Muslims had their first chance to hear the prayers of female-dominated prayers in 2008, when American scholar Amina Wadud prayed Friday at Oxford's Wolfson College. In 2010, Raheel Raza became the first Muslim-born woman to lead a gender-mixed British congregation through Friday prayers.
Since that time an Inclusion Mosque was established and mixed prayers have been held, led by a woman or a man, on another Friday and through Ramadan.
United States
Many universities across the United States do prayers jummah in an atmosphere with women and men praying side by side, and where women deliver sermons and lead the congregation in prayer. Stanford University held a jumah prayer where women in the community delivered sermons and led mixed-sex congregations in prayer.
Ghazala Anwar led a mixed-gender prayer at al-Fatihah conference in New York City, in 1999. It was reported that Pamela Taylor led a mixed semi-public prayer before 2005, but the details are unknown.
In 2005, African-American Islamic scholar Amina Wadud presided over a congregation in Friday prayer and gave a sermon in New York City. Another woman rang a call to prayer, while not wearing a headscarf, and no curtains separating men and women. This is not the first women-led mixed-gender congregational prayer (see above mentioned events), but it is the first to gain national and international attention.
The prayer is a "shooting on the bow" that inflates the conversation and action about the place of women in the mosque which eventually leads to the ISNA pamphlet "The Women-Friendly Mosque Initiative" and websites such as Side Entrance, enhances the presence of women in the mosque in the position of authority, and who most recently the Mosque Women's Mosque Mosque.
The Progressive Muslim Union follows Wadud's prayer with a women-led prayer initiative. The initiative seeks to unify the progressive opinions of prayer and engage more conservative Muslims by encouraging further debates, highlighting legal opinions in support of prayer (as well as providing space for extraordinary negative opinions), facilitating Muslims who will like to organize future prayers , and documenting events when they hear it. Progressive and others sympathetic to the transformation of gender privilege in Islam continue to work for the formation of women-led prayers.
Many consider Wadud's prayer an inevitable reaction to the sad situation of women in mosques in North America. The attention gathered by the event forced the more conservative Muslim organizations to publicly acknowledge the situation and call for change. ISNA responded with guidance for a women-friendly mosque. Scholars like Imam Zaid Shakir and Dr. Louay M. Safi has attracted attention and sought to change the condition of the mosque for many years. However, progressives and others argue that the condition of the mosque is only a symptom of a widespread sense of male rights after centuries of male privilege in the centers of Islamic intellectual and political power.
Women continue to lead prayers in the United States in their community with or without media coverage: Nakia Jackson led the Eid prayers in 2006 and 2007, with Laury Silvers giving khutba .
Since early 2006, Muslims for Progressive Values ​​have had a sustainable gender equality prayer room in West Hollywood, California. Both men and women are allowed to lead prayers and give khutba . Although congregations may choose to position themselves wherever they like, there is no gender separation policy during prayer. The first special gender prayer room in the United States was founded by Fatima Thompson and Imam Daayiee Abdullah in Washington D.C., as a twin mosque to Juma Circle El-Tauhid, established two years earlier in Toronto (see above). Imam Pamela K. Taylor leads the DC congregation to Eid al-Adha in 2010 at All Souls Church. He also gave the inaugural sermon for the MPV mosque in Columbus, OH in 2012 with a sermon focusing on God's Love.
See also
- Christopher Melchert
- The influence of feminism on religion
- Priest
- The liberal movement in Islam
- Separation of sex within Islam
- Shi'ite Imam
- Tynnetta Muhammad
- Women in Islam
Note
External links
- Muslims for Progressive Value
- FITNA - The North American Feminist Islamic Troubleshooter
- International Women's Museum Featured on Women's Spiritual Guide in Morocco
- is in power by Zarabozo (including Arabic quotes)
- Religious conservatism: feminist theology as a means to combat injustice against women in the Muslim/cultural community by Riffat Hasan
- Examination of Women's Prayer Leadership Problem by Imam Zaid Shakir
- Dr. The Fatwa of Khaled Abou el-Fadl on the prominent women's prayer
- In Women Recognition
- Women lead Muslim prayer services in New York
- Women in Society: Political Participation
- "I'm One Person: Survey and Analysis of Legal Arguments on Female Prayer-Led in Islam", Journal of Law and Religion 26.1 2010-2011 by Ahmed Elewa and Laury Silvers
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- Mipsterz - Muslim Hipster
Source of the article : Wikipedia
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