Askimam has a fatwa entitled "A brief response to Dr. Jonathan AC Brown with regards to the issue of women leading men or mixed gender in congregational prayer" www.askimam.org/public/question_detail/38314
I have no problem with Askimam proving that Dr Jonathan's writing on this topic is misleading/erroneous. The way I see it, even IF there is some evidence to show it MAY be permissible for a woman to lead men in prayer in CERTAIN situations, it certainly wasn't the general practice of the Rasul Salalahu alayhi wasalam or the Sahaba, so there is no need for us to consider this in our Masjid.
What proof do they have of this and what right do they have to make such assumptions? In fact Dr Jonathan made it clear that his opinion on this issue changed while researching for the book. He says when he started writing the book he did not support women leading mixed gender prayers, but as he was researching the issue the evidence made him changed his mind.
Listen from 29:50 for one minute: youtu.be/jt-l30naUNo
Perhaps Ml Abu Hajera or someone else can pass this on to Askimam.
It is also extremely ironic that Askimam made this accusation against Dr. Jonathan Brown. This is exactly what the Muftis on Askimam do when defending a position of the Hanafi madhab. They already have a predetermined opinion (I.e.the Hanafi position) they want to validate and then to go to great lengths in asserting and defending the opinion. This also happens a lot with regards to the practice of the akabir, some go to great lenghts to justify their writings or practices without looking at the issue objectively.
Since I made this post, I will also mention another minor issue. I would've preferred if the following was not mentioned, as it could be taken as an attack on Dr. Jonathan Brown, which was not necessary, although others may think differently.
[quote]Furthermore, Dr. Brown’s methodology is very questionable. When deciding the opinion he intends to base his ruling upon, he chooses the minority (supposed) opinion of three scholars, while ignoring the view of the majority. Yet when applying the laws of legal theory (Uṣūl Al Fiqh), he insists on holding onto the view of the majority. This is the insignia of those who are willing to choose any of the opinions of the scholars in order to justify their position