For children, - For Muslims follower of Islam, Every Year and Month and Day and Hour and Minute and Second is Mothers Day, Fathers Day and Parents Day

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3. Do you think your parents are happy with you? IF not then there is a Serious Problem and you need to correct IMMEDIATELY.
4. Have you ever said "Ugf (Oh!)" to your parents? Don't forget the following Ayaat:
"And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word. And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little." Noble Qur'an (17:23-24)
5. What is it that your parents really wants to have, is that against the Noble Qur'an and Authentic Sunnah? IF not then there is a Serious Problem and you need to correct IMMEDIATELY.
6. What are the things that make your parents happy or sad?
7. How many minutes do you engage in "quality talk" with your parents in a week if not in a day?
8. When was the last time you cooked for your parents?
9. When was the last time you gave your parents a gift?

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Welcome to Islam, - *Equality between men and women - II

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The Status of Women in Islam:
Facing this dark history, Islam placed women in their natural position and returned to them their rights and status which were seized from them in the darkness of ignorance and corrupt customs and traditions.
Islam emphasized that males and females came from the same origin. Allah The Amighty Says )what means(:}O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer.{]Quran 4:1[
Islam rejected the stance of the disbelievers, their stolid ordinances and their inability to understand the role of women. Islam acknowledged that they are just as essential to the system of life as men. Rather, men reside with women for women are more essential in maintaining the family. That is why Islam viewed women as a gift from Allah The Exalted. Moreover, the Noble Quran mentioned females before males as Allah The Exalted Says )what means(:}He gives to whom He wills female ]children[, and He gives to whom He wills males. Or He makes them ]both[ males and females, and He renders whom He wills barren.{]Quran 42:49-50[
Islam granted women respect, honor and affection in a way that prepares society to receive every newborn girl with sign of relief, satisfaction and confidence in the Help of Allah Who Says )what means(:}And do not kill your children for fear of poverty. We provide for them and for you.{]Quran 17:31[.
In addition, Islam honored women in their age of youth. Islam granted them the capacity to express their opinion in the most private issues of their lives in forming their households and choosing their husbands. The Prophet, sallAllahu ‘alayhi wa sallam, said:"A previously married woman must not be given in marriage until she is consulted and a virgin must not be given in marriage until her permission is sought.” They asked: “O Messenger of Allah, how will her )i.e. the virgin( consent be )confirmed(?” He said: “If she remains silent."]Muslim[
Furthermore, Islam granted women an individual entity as well as various rights such as the freedom to own property just as men without discrimination. Allah The Exalted Says )what means(:}For men is a share of what the parents and close relatives leave, and for women is a share of what the parents and close relatives leave, be it little or much - an obligatory share.{]Quran 4:7[
Islam respected this entitlement and enhanced it by granting women the freedom to dispose of it )at her own will(. Allah The Almighty Says )what means(:}And give the women ]upon marriage[ their ]bridal[ gifts graciously. But if they give up willingly to you anything of it, then take it in satisfaction and ease.{]Quran 4:4[
The Noble Quran places women and men on an equal footing before the law in rights and duties such as the right to conclude contracts, assume liabilities and to defend their rights before jurisdiction. Allah The Exalted Says )what means(:}And due to the wives is similar to what is expected of them, according to what is reasonable{.]Quran 2:228[
Fabrications and Rebuttals:
Some people say that some Islamic rulings are prejudiced towards women such as in divorce, polygyny and that their share of inheritance and testimony equals half the share of men. In essence, these issues honor women and preserve their status. The distinction in these matters preserves the dignity of women and respects the nature of their structure:
- Concerning the fact that the share of women is half the share of men in some inheritance cases; Islam, in return for this right granted to men, imposed upon them the equivalent of obligations. The Sharee'ah obligated men to financially sponsor women in every phase of their lives. Thus, a girl is sponsored by her father, brother or whoever assumes their role. The husband must spend on his wife and she is not obliged to spend anything. Allah The Exalted clarifies this point when He Says )what means(:}Men are in charge of women by ]right of[ what Allah has given one over the other and what they spend ]for maintenance[ from their wealth.{]Quran 4:34[ Nevertheless, in some cases the share of a woman may exceed that of a man according to the degree of kinship. Hence, the matter is not that a woman's share shall always be half the share of a man.
- With regards to testimony, the Noble Sharee’ah took into consideration the psychological traits of women. Women are emotional in their psychological makeup and their emotions may prevail )above reason(. That is why Allah The Almighty Says )what means(:}And if there are not two men ]available[, then a man and two women from those whom you accept as witnesses - so that if one of the women errs, then the other can remind her.{]Quran 2:282[
Besides, because of the nature of their social activity, women do not witness what men witness and do not take part in what adds to their experience and what qualifies them not to be deceived by fraudulent appearances. This may lead to committing what is forbidden without perceiving it. Nonetheless, the Monotheistic Sharee'ah granted women the right of testimony in what they practice such as testimony concerning seeing the newborn after delivery and the like. The reason for this is that testimony varies according to the subject matter. The testimony of a single woman may be accepted, as previously mentioned, in what is related to women's issues like delivery of newborns and similar issues.
- With respect to divorce, women have overriding emotions and are angered quickly. That is why Allah The Almighty gave men the authority of direct divorce as they are distinguished by patience and judgment by reason before emotions and being aware of the consequences of issues. At the same time, Islam does not deprive a woman from requesting a divorce if she is abused in a way that she cannot bear or if matters become complicated between her and her husband in such a way that makes continuing their marital life impossible. In both cases, both the husband and wife have their rights.
- Polygyny is a treatment for many social problems such as the barren woman who is not able to give birth while her husband wishes to have children but does not want to separate from her. In addition, it represents a solution for the problem of an increase in the number of women so that it exceeds the number of men due to circumstances such as wars.
Besides, women carry the offspring in their wombs. This is why it is not reasonable for her to demand the right to have multiple husbands which would lead to the intermixing of lineages and loss of chastity. In return for the right of polygamy granted to men, Islam set forth the condition of being just and fair among all wives.
The Twin Halves of Men:
In the Noble Hadeeth, the Prophet, sallAllahu ‘alayhi wa sallam, said:"Women are the twin halves of men.”]Abu Dawood and At-Tirmithi[ Men and women are equal before Allah The Exalted and perhaps there is a pious woman who is more noble in the Sight of Allah The Exalted than a man:}Indeed, the most noble of you in the sight of Allah is the most pious of you.{]Quran 49:13[. Paradise is not a destination for men void of any women.
The Noble Quran also presented women as examples of righteousness. Allah The Almighty Says )what means(:}And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people." And ]the example of[ Mary, the daughter of 'Imran, who guarded her chastity, so We blew into ]her garment[ through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient. {]Quran 66:11-12[
Islam came with values and principles that elevate the status of women and preserve their dignity. However, dangers appeared and arrows were directed towards Islam and the Muslims. So, would the Muslim woman support her religion and defeat the plots of the greedy? Allah The Exalted Says )what means(:}They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.{]Quran 9:32[.

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Welcome to Islam, - *Equality between men and women - I

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Allah The Almighty Says )what means(:}And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them ]in responsibility and authority[. And Allah is Exalted in Might and Wise.{]Quran 2: 228[.
Equality between men and women in rights and performing duties is a lofty value and noble aim sought by everyone, male or female. However, it became a double-edged sword used by domestic and foreign enemies of women. They use equality as a tool to serve their demoralizing goals by making their voices heard demanding:
1- Emancipation of women from all religious and social restrictions and granting them absolute freedom to do whatever, whenever and however they wish! This is not what women were created for and it is not their role in society!
2- Educating women equally as men without distinction in any field they wish regardless of what benefits them as women who bear a special message in life and great importance for which they should prepare themselves.
3- That women should work just as men under any circumstances and in any field regardless of what suits their feminine nature and physical and psychological structure.
4- Equality with men in financial rights. They demanded that a woman's portion in inheritance should be equal to that of a man in spite of the fact that this bluntly contradicts the Sharee'ah of Allah The Almighty without taking into consideration the financial responsibilities of men such as financial maintenance and such which is compatible with his additional portion of inheritance.
The basic rule is to consider inheritance as Allah The Almighty divided and decreed, because it is He the Exalted Who Sets its legislation and Knows with His Wisdom what He Ordained and Decreed without the least injustice to anyone. Those who raise the previous claims did not bother to consider equality in the inheritance between siblings who share the same mother )but different fathers(. In this case, the portion of the male is equal to that of the female. Moreover, in some cases the portion of a woman may exceed that of a man.
These are some examples of their claims which appear to be merciful but actually entail suffering because they are not aware of the actual meaning of the equality they are calling for. They are not aware of the unnecessary suffering that women may experience due to their calls. Furthermore, nor are they aware of the rights and privileges Islam granted to women. They are either ignorant or pretend to be ignorant of the status of women before Islam in different doctrines and societies and how her status changed in the shade of Islam.
The Status of Women in ancient Greece:
If we take a look at ancient Greece, we find that in spite of their culture and science, women were no more than servants or, in the best case scenario, housewives. Furthermore, the Greeks – owners of the philosophical crown – made their wives live in rooms with few windows and prevented them from going out to the market or elsewhere.
Moreover, despite Plato's philosophical theory related to the military and political duties of women, they remained isolated from public life due to Greek customs and laws.
The common concept of the Greek image was that "the shackles of women shall not be removed". This is why, after the collapse of Greek civilization, voices were raised demanding liberation from the bodies and impurity of women which was the reason behind corruption. Thus, Greek women were showered with curses and horrible accusations.
The Status of Women in India:
In India, women were burnt alive in the coffin of their deceased husbands.
The Status of Women in Judaism:
In Judaism, Jews acknowledged women as dangerous and an evil that exceeds that of serpents. They viewed women with humiliation and contempt and appointed girls to the level of servants. Furthermore, there were some traditions that prohibited the marriage of girls in order to remain serving their families along with the right of their guardians to sell them as slaves.
Status of Women in Some Christian Doctrines:
In some Christian doctrines, a woman is considered no more than a body void of any soul. This applied to all women except for the Virgin Mary.
Status of Women in the Pre-Islamic Arab Culture:
In the Pre-Islamic Arab culture, a woman was simply a piece of property. She was considered an inheritance to the son of the deceased.
The pre-Islamic view of girls was based upon pessimism. This is why their corrupt habit of female infanticide )i.e. burying infant girls alive( became common.
To be continued...

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Welcome to Islam, - *Prophet Muhammad and polygyny - II

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Second: The Legislative Aspect
The second point of wisdom behind polygny has a legislative dimension. This form of marriage was established to abrogate the repulsive traditions followed by the Arabs in the pre-Islamic times, such as the tradition of adoption. This practice was a norm inherited from past generations. According to this tradition, a man could take a strange boy as his own son, treat him exactly as his real son in terms of heritage, marriage, divorce, unlawful affinity )prohibited relationships through marriage(, prohibited forms of marriage, and other matters agreed upon as sacred norms in that pre-Islamic period.
At that time, a man might adopt a son of another person and say to him: “You are my son; I inherit you and you inherit from me.” Islam neither endorsed this habit nor left people to grope in the darkness of ignorance. Allaah abolished adoption by inspiring Prophet Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention( to adopt a son prior to his messengership. The son he adopted was Zayd bin Haarithah, may Allaah be pleased with him, whom people used to call “Zayd bin )the son of( Muhammad.”
Al-Bukhaari and Muslim )whose books are the most authentic after the Quran( narrated that 'Abdullah bin 'Umar, may Allah be pleased with him and his father, said: “We used to call Zayd bin Haarithah nothing but )Zayd bin Muhammad( till the revelation of the Quranic verse:“Call them ]i.e., those children under your care[ by ]the names of[ their fathers; it is more just in the sight of Allaah…”]Quran: 33:5[ The Prophet sallallaahu 'alayhi wa sallam then said to Zayd:“You are Zayd bin Haarithah bin Sharaheel.”
The Prophet sallallaahu 'alayhi wa sallam married his cousin, Zaynab bint Jahsh, may Allaah be pleased with her, to Zayd, may Allaah be pleased with him, while he was his adopted son. After a lengthy marriage, their relationship deteriorated. Being from a noble, high-class family, Zaynab, may Allaah be pleased with her, used to look down on her husband who was a slave before he was adopted by the Prophet sallallaahu 'alayhi wa sallam. She occasionally uttered harsh words against him whenever a dispute broke out between them. The consequence of this marital misunderstanding was divorce.
Allaah the Exalted then ordered Prophet Muhammad sallallaahu 'alayhi wa sallam to marry her, so that the vicious tradition of adoption was abolished practically and the Islamic principles thus established. Being the supreme model of the Muslim Nation, the Prophet sallallaahu 'alayhi wa sallam was ordained by his Lord, the Glorious, to practically inaugurate the divine legislation of abrogating adoption.
Third: The Social Aspect
The social dimension of the wisdom of the Prophet’s marriage is clearly manifested in his marriage to the daughter of Abu Bakr, may Allaah be pleased with him, who was his first faithful minister.
To maintain good relations with his tribe, the Quraysh, he married several women from different family branches of that tribe. This wise strategy, moreover, enhanced the ties amongst those tribal sub-divisions themselves.
These marriage relationships played a vital role in attracting the resistant hearts of those tribesmen, changing their hostility into tender inclination towards the Prophet, sallallaahu 'alayhi wa sallam, and his Message. Brought to the folds of Islam, these tribes became its loyal supporters and devotedly served the Prophet’s cause )religion(. They sacrificed their wealth and lives for the pre-eminence and victory of Islam.
The Messenger sallallaahu 'alayhi wa sallam married 'Aa’ishah, may Allaah be pleased with her, the daughter of his most intimate, lovable companion – Abu Bakr, may Allaah be pleased with him, who was the first man to believe in the prophethood of Muhammad sallallaahu 'alayhi wa sallam. This loyal follower devoted his life and wealth in the cause of Islam and in defence of the Messenger sallallaahu 'alayhi wa sallam. The Messenger sallallaahu 'alayhi wa sallam found no better way of rewarding Abu Bakr, may Allaah be pleased with him, for his courageous devotion than becoming his son-in-law. This marriage relationship further strengthened their friendship and enhanced their mutual affinity.
He also married Hafsah, daughter of 'Umar, may Allah be pleased with them both – his second faithful minister. This marriage was a matter of honour to 'Umar, may Allaah be pleased with him, and a great reward for his accepting Islam, truthfulness, faithfulness, and complete devotion to the religion. 'Umar, may Allaah be pleased with him, was the prominent hero of Islam by whom Allaah reinforced Islam and the Muslims and raised high the banner of the religion. By the marriage of his daughter to the Prophet sallallaahu 'alayhi wa sallam, 'Umar shared with Abu Bakr, may Allaah be pleased with them, the great honour of being the Prophet’s father-in-law.
Fourth: The Political Aspect
Prophet Muhammad, sallallaahu 'alayhi wa sallam, – as mentioned earlier – made marriage relations with members of some tribes in order to reconcile their hearts with his and to gain their support. It is a fact that when a man marries into a family, he will maintain strong bonds with his in-laws and, accordingly, ensure their assistance and protection. The following examples demonstrate clearly how the political dimension of the Prophet’s marriages was embodied:
Example 1:
The Noble Messenger sallallaahu 'alayhi wa sallam married Juwayriyah, daughter of Al-Haarith – the chieftain of Bani Al-Mustaliq )a well-known tribe(, after she was captured along with her clan. She came to the Prophet sallallaahu alayhi wa sallam asking for some money to ransom herself. The Prophet sallallaahu 'alayhi wa sallam suggested to her that he would pay her due ransom and marry her, which she wholeheartedly accepted. The Muslims then proclaimed: “The Prophet’s in-laws under our hands )i.e. as prisoners(?” They therefore freed all the captives. To this act of noble tolerance and magnanimity by the Muslims, the captives’ reaction was to profess Islam. Thus, they joined the folds of Allaah’s religion and became believers.
Example 2:
The Messenger sallallaahu 'alayhi wa sallam also married Safiyyah, daughter of Huyay bin Akhtab - the chieftain of the Jewish tribe of Bani Quraythah. After the Muslims in the battle of Khaybar killed her husband, she was taken prisoner. The advisory body )a company of men of thought and opinion( suggested that, being the mistress of Bani Quraythah, nobody was as worthy of her company )as a husband( as the Prophet sallallaahu 'alayhi wa sallam. After consulting with his Companions, the Noble Messenger sallallaahu 'alayhi wa sallam ordered her presence and entitled her to choose between two options: either that he frees her and takes her as a wife, or that he frees her to join her tribe.
Admiring his graciousness, tolerance, nobility, and supreme conduct, she chose to be his wife after being set free. With her conversion to Islam, a great number of her tribesmen also converted.
So, deeply reflect upon the magnificent policy of the Noble Prophet, sallallaahu 'alayhi wa sallam, and ponder his supreme and sublime wisdom.

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Welcome to Islam, - *Prophet Muhammad and polygyny - I

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Since the advent of Islam, more than fourteen centuries ago, its opponents have spared no effort to enshroud its Prophet’s character with doubts, drawing a deformed image of him to slander his messengership and damage his reputation.
They did their level best to fabricate fallacies and superstitions in order to corrupt the believers’ faith and turn people away from believing in his Message. It is not surprising to hear such fabrications against the prophets and messengers because the fact is that enemies opposed every prophet. This fact is stressed in the Holy Quran; Allaah says what means:“And thus We have made for every prophet an enemy from among the criminals. But Sufficient is your Lord as a guide and a helper.”]Quran: 25:31[
Among the misconceptions repeatedly hammered on by some westerners is that regarding the polygny practiced by Prophet Muhammad sallallaahu 'alayhi wa sallam )may Allaah exalt his mention(. They allege that: “Muhammad was a womaniser, indulging in satisfying his carnal desires. He was not satisfied with only one wife, rather he gathered ten or more wives in order to fully satisfy his excessive lust.”
They also say: “'Eesaa )Jesus( and Muhammad, may Allaah exalt their mention, were never alike. There is a great difference between a man who could confound his whims and control his carnal passions )Jesus(, and another who was wallowing in sexual indulgence". What a big lie and an atrocious deformation of facts this is!
Prophet Muhammad sallallaahu 'alayhi wa sallam was extremely far from being lustful and sexually preoccupied. Rather, he was a messenger of noble conduct and high disposition. He was neither a god nor a son of God, as Christians mistakenly believe 'Eesaa, may Allaah exalt his mention, to be. He – Muhammad sallallaahu 'alayhi wa sallam - was only a man like other men. The only distinguishing point is that he was singled out by Divine revelation:“Say ]O Muhammad[: 'I am only a man like you, to whom has been revealed …'”]Quran: 18:110[
He was in no way different from the Prophets who preceded him. He never came to change their course of life. Of those noble prophets, may Allaah exalt their mention, the Holy Quran says:“And we have already sent messengers before you and assigned to them wives and descendents…”]Quran: 13:38[
Why is it, then, that those fanatic falsifiers launch their ignominious campaign against the final of all Prophets?!
Baseless Allegation
To absolutely refute such a misconception, we have to keep in mind two important points that debunk whatever allegations arise in this respect, and shut the mouths of the scandalmongers. These two points are:
1-Prophet Muhammad sallallaahu 'alayhi wa sallam did not practice polygny except after he had passed the age of fifty.
2-All of his wives, may Allaah be pleased with them, were widows except for ‘Aa’ishah, may Allaah be pleased with her, who was a virgin. She was the only one whom he married while she was still young.
From these two points we realise how simply absurd and baseless the accusations imputed to the Prophet by the orientalists are. Had his objective of polygny been answering his sexual desires to satisfy his personal whims, he could have married in his youth and not in his old age. Moreover, he sallallaahu 'alayhi wa sallam could have married young virgins, not old widows.
It is narrated that Jaabir bin 'Abdullaah, may Allaah be pleased with him, – a prominent companion of the Prophet sallallaahu 'alayhi wa sallam – once came to the Prophet sallallaahu 'alayhi wa sallam with a gleeful expression on his face and wearing sweet-smelling perfume. "Have you gotten married?” the Prophet sallallaahu 'alayhi wa sallam asked. "Yes, O Messenger of Allaah!” Jaabir answered. "A virgin or a widow?” the Prophet sallallaahu 'alayhi wa sallam further enquired. "A widow,” was the answer. "Why not a young virgin,” the Prophet asked “so that you may tease )play( and have fun with each other?”
The Noble Messenger sallallaahu 'alayhi wa sallam advised his follower )Jaabir( to prefer the virgin as a wife. This vividly means that he )the Prophet sallallaahu 'alayhi wa sallam( was not unaware of the path of carnal enjoyment and the way sexual needs are best satisfied.
Is it logical, then, that he married old widows turning his back on the young virgins if his only purpose was sexual satisfaction? Moreover - as mentioned before - his practice of polygny began only when he passed young age and entered old age.
Why Polygny?
The divine wisdom behind the Prophet’s polygamy is of multiple aspects. However, we can sum up these aspects in the following four points:
The Educational Aspect
The Legislative Aspect
The Social Aspect
The Political Aspect
Let us now speak briefly about each one of these points:
First: The Educational Aspect
The main purpose of the Prophet’s polygamy was to qualify several women as teachers to teach the Muslim women the Islamic rulings )Sharee’ah(. Women are the inevitable other half of society and they are ordained to undertake their duties as men are.
Muslim women were too bashful to ask the Prophet sallallaahu 'alayhi wa sallam about some of the legislative rulings, particularly the female-related concerns, such as those regarding the monthly period )menstruation(, postpartum period, ceremonial impurity )post-discharge state(, and other marital affairs.
For women, shyness was a great obstacle when they wanted to ask the Prophet sallallaahu 'alayhi wa sallam about such matters. The Prophet sallallaahu 'alayhi wa sallam, on the other hand, was known for his absolute shyness also, which was among his outstanding, conspicuous attributes. It is narrated in the authentic books of Sunnah )Prophet Muhammad’s sayings, practices, and approvals( that he was more bashful than a virgin in her boudoir. Accordingly, he could not answer frankly, using open and direct language, all the questions women raised. He rather made use of metaphorical and a highly refined style of language, which could be too difficult for those laywomen to grasp.
For example:
‘Aa’ishah, may Allaah be pleased with her, narrated that a woman from the Ansaar )the inhabitants of Madeenah( came to the Prophet, sallallaahu 'alayhi wa sallam, and asked him about how to purify herself )i.e., wash up( after her menses. The Prophet, sallallaahu 'alayhi wa sallam, taught her how to do so and then said: “Take a perfumed piece of cotton and clean yourself with it.” She said: “O Messenger of Allaah! How do I clean myself with it?” to which he embarrassedly replied: “Glory be to Allaah! Clean yourself with it!” ’Aa’ishah, may Allaah be pleased with her, then caught the lady's hand, drew her aside, and said to her in a whisper: “Put the piece of cotton in such and such a place and wipe away the blood.” She explicitly named to her the private place to be cleaned.
Being very shy, it was too embarrassing for the Prophet, sallallaahu 'alayhi wa sallam, to use the direct, open style of language that 'Aa’ishah, may Allaah be pleased with her, used with the woman. Those women who could, with great difficulty, confound their timidity to ask the Messenger, sallallaahu 'alayhi wa sallam, frankly about their affairs were very few.

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Night Prayer, - Dought & clear, - * Conditions of women going out to the mosque

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Is it permissible for women to go and pray tahajjud in the mosque without a mahram when the mosque is next to the house and the men in the family do not do this prayer?.
Praise be to Allaah.
It is permissible for women to go to the mosque and pray, subject to certain conditions. It is not one of these conditions that she should be accompanied by a mahram, so there is nothing wrong with her going to the mosque to pray without a mahram.
It says inFataawa al-Lajnah al-Daa’imah, 7/332:
It is permissible for a Muslim woman to pray in the mosque and her husband does not have the right to stop her if she asks him for permission to do that, so long as she is properly covered and no part of her body is showing that it is forbidden for “strangers” (non mahrams) to see. It was narrated that Ibn ‘Umar said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “When your womenfolk ask you for permission to go to the mosque, give them permission.” According to another version, “Do not forbid women their share of the mosques if they ask you for permission.” Bilaal – a son of ‘Abd-Allaah ibn ‘Umar – said, “By Allaah, we will stop them.” ‘Abd-Allaah said to him, “I say ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) said…’ and you say, ‘We will stop them’?!” Both reports were narrated by Muslim.
If the woman is uncovered and any part of her body is showing that it is forbidden for “strangers” (non mahrams) to see, or she is wearing perfume, then it is not permissible for her to go out of her house in this state, let alone go out to the mosque and pray there, because of the fitnah (temptation) involved. Allaah says (interpretation of the meaning):
“And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts) and not to show off their adornment except only that which is apparent (like both eyes for necessity to see the way, or outer palms of hands or one eye or dress like veil, gloves, headcover, apron), and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms) and not to reveal their adornment except to their husbands…”
[al-Noor 24:31]
“O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies (i.e. screen themselves completely except the eyes or one eye to see the way). That will be better, that they should be known (as free respectable women) so as not to be annoyed. And Allaah is Ever Oft-Forgiving, Most Merciful”
[al-Ahzaab 33:59]
Zaynab al-Thaqafiyyah used to narrate that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one of you (women) attends ‘Isha’ prayer, let her not put on perfume that night.” According to another report, “If any one of you (women) attends the mosque, let her not put on perfume that night.” Narrated by Muslim in hisSaheeh.
It was proven in saheeh ahaadeeth that the women of the Sahaabah used to attend Fajr prayer in congregation, covering their faces, so that no one would recognize them. It was proven that ‘Amrah bint ‘Abd al-Rahmaan said: I heard ‘Aa’ishah, the wife of the Prophet (peace and blessings of Allaah be upon him), say: “If the Messenger of Allaah (peace and blessings of Allaah be upon him) had seen the way the women are behaving, he would have forbidden them to go to the mosque as the women of the Children of Israel were forbidden.” It was said to ‘Amrah: Were the women of the Children of Israel forbidden to go to the mosque? She said: Yes. Narrated by Muslim in hisSaheeh.
These texts clearly indicate that if the Muslim woman adheres to proper Islamic etiquette in her dress and avoids adorning herself in ways that will provoke fitnah and affect those of weak faith, there is no reason why she should not pray in the mosque. If she appears in such a way that evil people and those in whose heart is a disease will be tempted by her, then she is not allowed to enter the mosque, rather she is not allowed to leave her home and attend the mosque.
Shaykh Ibn ‘Uthaymeen said inMajmoo’ al-Fataawa, 14/211:
There is nothing wrong with women attending taraaweeh prayers if there is no danger of fitnah, subject to the condition that they go out looking decent and not wearing adornments, make-up or perfume.
In his bookHiraasat al-Fadeelah(p. 86), Shaykh Bakr Abu Zayd listed the conditions for women to go out to the mosque. He said:
Women are allowed to go out to the mosque according to the following rulings:
1- That there is no risk of them tempting others or being tempted
2- That their attendance will not lead to anything that is forbidden according to sharee’ah
3- That they do not jostle with men in the street or in the mosque
4- That they should go out not wearing perfume
5- That they should go out wearing hijab, not making a wanton display of their adornment
6- A door should be set aside in the mosque just for women to enter and exit, as mentioned in the hadeeth narrated inSunan Abi Dawoodand elsewhere.
7- The women’s rows should be behind the men
8- The best rows for women are those at the back, unlike the case for men
9- If the imam makes any mistake in his prayer, men should say “Subhan Allaah!” and women should clap
10-The women should leave the mosque before the men, and the men should wait until the women have dispersed to their homes, as mentioned in the hadeeth of Umm Salamah (may Allaah be pleased with her) inSaheeh al-Bukhaariand elsewhere.

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Night Prayer, - Dought & clear, - * What isthe best night to pray qiyaamif you can only do that once each month?

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If u can only pray qiymum laylul weekly, when is the best day of the week? if u can only pray it monthly, when i the best day of the month?.
Praise be to Allaah.
There is no particular night which Islam tells us to single out from the other nights of the week or the month, rather you can pray whenever it is easy for you to do so and when you feel energetic. If you can pray qiyaam on more than one night each week or each month, that is better for you than praying only one night.
You should avoid singling out the night before Jumu’ah for praying qiyaam, because of the clear prohibition on doing so.
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out the night of Friday from other nights for praying qiyaam, and do not single out Friday from other days for fasting, unless it is part of a fast that one of you regularly observes.” Narrated by Muslim, 1144.
Al-Nawawi said:
This hadeeth clearly indicates that it is forbidden to single out the night of Friday from other nights for praying, and to single out that day for fasting. It is unanimously agreed (among the scholars) that this is makrooh.
Sharh Muslim, 8/20.
But if a person prays qiyaam on Friday night, not because he is singling it out because it is Friday, but because it is a day when he is off work, then there is nothing wrong with that. Similarly if he fasts on a Friday because it is a day when he is off work, there is nothing wrong with that.
Shaykh Ibn Baaz said:
If the Day of ‘Arafat happens to fall on a Friday and a Muslim fasts on this day only, there is nothing wrong with that, because he is fasting because it is the Day of ‘Arafat, not because it is a Friday. Similarly, if he has days to make up from Ramadaan and he has no free time except on Friday, then there is no sin on him if he singles it out; that is because it is a day off for him. Similarly if the day of ‘Ashoora’ happens to fall on a Friday, there is no sin on him if he singles it out for fasting, because he is fasting because it is ‘Ashoora’ not because it is Friday. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Do not single out Friday for fasting, and do not single out the night of Friday for praying qiyaam.” So this hadeeth refers to singling it out, i.e., when a person does that just because it is Friday or the night of Friday.
End quote, fromMajmoo’ Fataawa Ibn Baaz, 15/414
Shaykh Ibn ‘Uthaymeen said inal-Sharh al-Mumti’(6/291):
It is makrooh to single out Friday for fasting, and the evidence for that is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “Do not fast on Friday unless you also fast a day before it or a day after it.” And he said: “Do not single out Friday for fasting or the night of Friday for praying qiyaam.” And he said to one of the Mothers of the Believers, when he found her fasting on a Friday: “Did you fast yesterday?” She said, “No.” He said: “Are you going to fast tomorrow?” She said: “No.” He said: “Then break your fast.” If she had fasted another day with it, he would not have objected. So if you fast Thursday and Friday, there is nothing wrong with it, or if you fast Friday and Saturday, there is nothing wrong with it.
If a person fasts on Friday, not because he is singling it out, but because that is free time for him, such as a man who works every night of the week and has no free time except on Friday, is it makrooh for him (to fast on a Friday)?
The answer, in my view, is that it depends. If we look at the report narrated by Muslim: “Do not single out Friday for fasting,” we say that there is nothing wrong with it, because this man is not singling it out as such. But if we look at the hadeeth ‘[He said:] “Did you fast yesterday?” She said, “No.” He said: “Are you going to fast tomorrow?” She said: “No.” He said: “Then break your fast”’, then it may be understood from this that it is makrooh to single out this day. But if he cannot fast on any other day, then it may be understood differently, and it may be said that what the Prophet (peace and blessings of Allaah be upon him) said – “Did you fast yesterday… are you going to fast tomorrow?” – indicates that she was able to fast on other days.
The point is that if a person singles out Friday for fasting, not because it is Friday, but because it is the day when he has free time, then it seems in sha Allaah that it is not makrooh, and that there is nothing wrong with that. End quote.

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Night Prayer, - Dought & clear, - * Can thesame soorah be repeated in prayer?

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I dont know many suras as I am still learing.Was wondering for tarweeh prayers can i repeatly say the same ones?.
Praise be to Allaah.
There is nothing wrong with repeating the same soorah in Taraweeh prayer, or in any other prayer. A person may recite a soorah in the first rak’ah and repeat the same soorah in the second. The evidence for that is the general meaning of the verse in which Allaah says (interpretation of the meaning):
“Verily, your Lord knows that you do stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allaah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Qur’aan as much as may be easy for you”
[al-Muzzammil 73:20]
Abu Dawood narrated (816) from Mu’aadh ibn ‘Abd-Allaah al-Juhani that a man from Juhaynah told him that he heard the Prophet (peace and blessings of Allaah be upon him) recitingIdha zulzilat al-ard[al-Zalzalah 99] in both rak’ahs of Fajr prayer and (he said) I do not know whether the Messenger of Allaah (peace and blessings of Allaah be upon him) forgot or he recited that deliberately. This report was classed as hasan by al-Albaani in Saheeh Abi Dawood.
‘Abd al-‘Azeem Abaadi said:
The Sahaabah were uncertain as to whether the Prophet (peace and blessings of Allaah be upon him) repeated the soorah because he forgot, as it was his habit to recite a different soorah in the second rak’ah to what he had recited in the first, so that was not prescribed for his ummah, or he did it deliberately to show that it is permissible. So it is uncertain as to whether it is permissible to repeat a soorah or not. If it is not clear whether it is permissible or not, then it is more appropriate to interpret what the Prophet (peace and blessings of Allaah be upon him) did as meaning that it is permissible, because the basic principle concerning his actions is that they were done to show what is prescribed, and the idea that he forgot goes against that principle.
‘Awn al-Ma’bood, 3/23
Indeed, there is nothing wrong with repeating a soorah or a verse within the same rak’ah.
Al-Nasaa’i (1010) and Ibn Maajah (1350) narrated that Abu Dharr (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) stood reciting a verse and repeating it until morning came. That verse was:“If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All‑Mighty, the All‑Wise” [al-Maa'idah 5:118]. Classed as hasan by al-Albaani inSaheeh al-Nasaa’i.
Al-Bukhaari (5014) narrated from Abu Sa’eed al-Khudri that a man heard another man reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]and repeating it. The next day he came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and told him about that, and it was as if the man did not think much of that. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “By the One in Whose hand is my soul, it is equivalent to one-third of the Qur’aan.”
According to another report: A man stood at the time of the Prophet (peace and blessings of Allaah be upon him) reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]at the end of the night, and he did not do more than that, but the Messenger (peace and blessings of Allaah be upon him) approved of his repeating the same soorah.
Al-Haafiz said:
The one who recited it was Qataadah ibn al-Nu’maan. Ahmad narrated via Abu’l-Haytham that Abu Sa’eed said: Qataadah ibn al-Nu’maan stayed up for the whole night, reciting“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]and he did not recite anything else…. And al-Daaraqutni narrated another version of this hadeeth via Ishaaq ibn al-Tabbaa’ from Maalik, in which it says: “I had a neighbour who would spend the night in prayer and would not recite anything other than“Qul Huwa Allaahu Ahad (Say (O Muhammad): He is Allaah, (the) One)” [al-Ikhlaas 114]. End quote.
We ask Allaah to enable you to memorize His Book, and to act upon it.
And Allaah knows best.

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