Firstly, scholars have different opinions regarding a woman leading other women in prayer:
• Indeed, Imam Shafi’i, Ahmad, and a group of scholars and followers of separate schools of law such as Al-Awza’i and Abu Thawr permitted a woman to lead other women in prayer. They based their argument on the narration of Lady Aisha leading prayer for others. However, they stipulated that she should stand among them in the same row.
• The Maliki school, on the other hand, prohibits a woman from leading prayer altogether. They argue that it is not valid for a woman to lead prayer.
• As for our school of thought, the leadership of prayer by a woman is disliked (makruh), but the prayer itself is considered valid if she leads others in prayer.
Secondly, regarding reciting aloud during prayer:
It is a branch of the previous difference of opinion. Those who permit a woman to lead prayer also permit her to recite aloud in the required manner, although they emphasize that her voice should be lower than that of a man. However, those who prohibit a woman from leading prayer also prohibit her from reciting aloud. Similarly, those who consider it disliked would apply the same ruling.
And what we believe is that the evidence leans towards permissibility, including:
• It is narrated from Ra’ita al-Hanafiyyah that Aisha, the Mother of the Believers, led them in the obligatory prayer.
• It is also narrated from Tamimah bint Salamah that Aisha, the Mother of the Believers, led women in the Maghrib prayer. She stood among them and recited aloud.
• It is also narrated that Umm Salamah, the Mother of the Believers, used to lead women in prayer during Ramadan and would stand among them in the same row.
• Additionally, it is reported that Ibn Umar would instruct his female servant to lead his wives in prayer during Ramadan.
Fatwa by Dr. Khālid Naṣr