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There is a current controversy among Muslims regarding the circumstances in which women may act as imams—that is to lead a congregation in ''salat'' (prayer). (Note that there are many types of Islamic religious leaders aside from imams, and Muslim women have featured as theological figures throughout the history of Islam.) Some schools of Islamic thought make exceptions for ''taraawih'' (optional Ramadan prayers) or for a congregation consisting only of close relatives. Historically, certain sects considered it acceptable for a woman to be imam. This was true not just in the Arab heartland of early Islam, but also in China hundreds of years ago. The debate has been reactivated recently, arguing that the spirit of the Koran and the letter of a disputed hadith indicate that women should be able to lead mixed congregations as well as single-sex ones, and that the prohibition of this developed as a result of sexism in the medieval environment and patriarchal interpretations of religious texts, not part of or reflective of true Islam.〔("Score One More for Women Imams" ), "beliefnet" by Pamela K. Taylor, 2006-02-28. Retrieved on 2008-12-13.]〕 ==Precedents== The Quran does not address this issue; relevant precedents are therefore sought for in the ''hadith'', the traditions attributed to Muhammad; the ''sunnah'', his actions, including but not limited to hadith; and the principle of ''ijma'', consensus. The only ''hadith'' that unequivocally states that women may not lead mixed congregations is Ibn Majah (''Kitab iqamat is-salat was-sunnati fiha'') #1134, narrated through Jabir ibn Abdullah: "A woman may not lead a man in Prayer, nor may a Bedouin lead a believer of the Muhajirun or a corrupt person lead a committed Muslim in Prayer." An indirectly relevant ''hadith'' is widely considered to be crucial, since the imam stands at the front of the congregation. The hadith in question is #881 of Sahih Muslim: "Abu Huraira said: The best rows for men are the first rows, as opposed to the last ones, and the best rows for women are the last ones as opposed to the first ones."〔(【引用サイトリンク】title=The Book of Prayers (Kitab Al-Salat) )〕 The ''hadith'' of Umm Waraqa has given rise to debates among Islamic leaders on whether it is acceptable or not for women to lead prayers, including mixed-gender congregational prayer. Umm Waraqa bint Abdallah, an Ansari woman, who knew the entire Quran (jama'at al-Qur'an), was instructed by Muhammad to lead ''ahl dariha'', which consisted of both men and women, in prayer. The Arabic phrase means "the people of her home", but the ambiguity hangs on the exact translation of ''dar'', "home", which can refer to one’s residence, neighborhood, or village. The "people of Umm Waraqa’s home" were so numerous that Muhammad appointed a muezzin to call them to prayer. Umm Waraqa was one of the few to hand down the Quran before it was recorded in writing. She could do so because she had memorized the entire corpus.〔Women in Islam By Wiebke Walther published by Markus Wiener Publishing, 1981, p. 111 (citing Ibn Sad, Kitab al-Tabaqat al-Kabir, vol. 8, p. 335)〕 The use of the word ''dar'' in the ''hadith'', when speaking of where the prayer was held, has resulted in different interpretations. A general translation is "area", constituting the community around where Umm Waraqa lived. This idea is not accepted by many scholars. Another translation is ''dar'' is "household", which would mean that Umm Waraqa led prayers in her home. Who was she leading? Imam Zaid presents three possibilities: the two servants of her household and the ''mu'ahdhin'', or the women of her surrounding “area”, or only the women of her household. Each of these possibilities requires certain assumptions, but the most accepted is that Umm Waraqa was leading the women of her household, thus leading to the conclusion that women are allowed to lead prayers of all-female congregations. Zaid insists that if the Prophet established a mosque in the household of a man, which was not uncommon, Itban b. Malik, then he must also have set up women-only congregations.〔 With regard to women leading congregations of women, however, several ''hadith'' report that two of Muhammad's wives, Aisha and Umm Salamah, did so, and as a result most ''madhhabs'' support this. According to Qaradawi: : ''The hadith of `A’ishah and Umm Salamah (may Allah be pleased with them). `Abdur-Raziq (5086), Ad-Daraqutni (1/404) and Al-Bayhaqi (3/131) reported from the narration of Abu Hazim Maysarah ibn Habib from Ra’itah Al-Hanafiyyah from `A’ishah that she led women in Prayer and stood among them in an obligatory Prayer. Moreover, Ibn Abi Shaybah (2/89) reported from the chain of narrators of Ibn Abi Layla from `Ata’ that `A’ishah used to say the Adhan, the Iqamah, and lead women in Prayer while standing among them in the same row. Al-Hakim also reported the same hadith from the chain of narrators of Layth Ibn Abi Sulaim from `Ata’, and the wording of the hadith mentioned here is Al-Hakim’s. '' : ''Furthermore, Ash-Shafi`i (315), Ibn Abi Shaybah (88/2) and `Abdur-Raziq (5082) reported from two chains of narrators that report the narration of `Ammar Ad-Dahni in which he stated that a woman from his tribe named Hujayrah narrated that Umm Salamh used to lead women in Prayer while standing among them in the same row. '' : ''The wording of `Abdur-Raziq for the same hadith is as follows: “Umm Salamah led us (women) in the `Asr Prayer and stood among us (in the same row).” '' : ''In addition, Al-Hafiz said in Ad-Dirayah (1/169), “Muhammad ibn Al-Husain reported from the narration of Ibrahim An-Nakh`i that `A’ishah used to lead women in Prayer during the month of Ramadan while standing among them in the same row. '' : ''Further, `Abdur-Raziq reported (5083) from the narration of Ibrahim ibn Muhammad from Dawud ibn Al-Husain from `Ikrimah from Ibn `Abbas that the latter said, “A woman can lead women in Prayer while standing between them.”'' All of the hadiths state that the given woman leads the other women in prayers while standing among them in the same row, and not standing on the first row of the prayers as imams do. They further state that they were among only women, not male worshippers. Aside from the ''hadith'', there are other sources to consider. The ''sunnah'' is a more general source of precedent; it is usually considered to count against women leading mixed congregations, as there are no reports of it happening in Muhammad's time, unless, as Amina Wadud suggested, the aforementioned Umm Waraqah hadith is interpreted to apply to her town rather than to her household alone. A third source of precedent is the principle of ''ijma''—consensus—supported by the ''hadith'' "My community will never agree upon an error." This is also generally quoted against the idea of women leading mixed congregations, since the consensus of the traditional jurists is overwhelmingly against the concept; however, supporters of the idea argue that this consensus is not universal. One of the most authoritative overviews of the viewpoints of the classical jurists on whether women may lead the prayer or not is "Whether to Keep Women out of the Mosque: A Survey of Medieval Islamic Law" written by Christopher Melchert.〔Melchert, Christopher. "Whether to Keep Women out of the Mosque: A Survey of Medieval Islamic Law". Pages 59–69 in Authority, Privacy and Public Order in Islam: Proceedings of the 22nd Congress of l'Union Européenne des Arabisants et Islamisants. Edited by B. Michalak-Pikulska and A. Pikulsi. Orientalia Lovaniensia Analecta 148. Leuven: Peeters, 2006.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Women as imams」の詳細全文を読む スポンサード リンク
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