For children, - Hejab Stories: Science Behind the Veil (Hijab, Hejab)(Beautiful Stories for Muslim Women)

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There are number of health and moral benefits that wearing the veil (Hijab, Hejab) can provide. The moral duty of wearing the veil (Hijab, Hejab) in Islam is an often discussed topic among Muslim women. However, little has been written about scientific reasons that the veil (Hijab, Hejab) is beneficial for society. There are, in fact, a number of health benefits that wearing the veil can provide, as well as many behavioral science studies that suggest that the veil (Hijab, Hejab) is the best attire (clothes) for women.
Protecting the head is very important from a health perspective. Results Of medical tests show that 40-60% of body heat is lost through the head, so persons wearing head coverings during cold months are protected about fifty-percent more than those who do not. Chinese and Muslim medical texts take this concept even further. In the Hua Di Nei Jing (The Yellow Emperor's Classic on Internal Medicine), wind is said to cause sudden changes within the body and shaking, swaying and other movements that potentially upset the body's equilibrium; thus, creating bad health.
These texts attribute the common cold to wind elements entering the body and causing the typical symptoms of sneezing and a Runny nose. In the traditional Islamic medical texts of Al-Jawziyya, we can find numerous references to the "four elements" of fire, water, air and earth and how these affect the body in adverse ways. In particular, we are advised to stay away from drafts and protect our heads in wind, breezes, drafts and cold weather.
All outdoor workers should wear some sort of head covering:
For this reason, protecting the head is even more important in warm weather. V.G. Rocine, a prominent brain research specialist, has found that brain Phosphorus melts at 108 degrees; a temperature that can be easily reached if one stays under the hot sun for any length of time without a head covering. When this happens, irreversible brain damage, memory loss and loss of some brain functions can result. Although this example is extreme, Brain damage can still be measured in small degrees from frequent exposure to and overheating of the head. Bernard Jensen, a naturopath and chiropractor states that this is because the brain runs on the mineral phosphorus, which is very affected by heat.
Hygienic Purposes:
All public should wear a veil (Hijab, Hejab) or head-covering workers serving society to ensure cleanliness and purity. Workers in a number of professions wear "veils" - nurses, fast food workers, and deli Counter workers, restaurant workers and servers, doctors, health care providers and many more. In fact, when we compare the number of workers who cover their heads to the number who do not, we find that more people probably cover their heads than do not.
Female Psychological Balance:
Covering the hair can also have a beneficial effect on the female psyche as well. Studies of women being interviewed for jobs show that there is a high correlation between what they wear and their perceptions of how successful they will be in their interviews. There are many more examples of how what we wear can influence how we act.
Wearing a veil (Hijab, Hejab) can serve to remind women of their religious duties and behavioral expectations. It can also serve as a reminder to women that we are not only individuals, but also representatives and diplomats of our "Ummah."

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Prayer, - Dought & clear, - * How was prayer first prescribed?

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I have heard that during the early years of islam, muslims were told to perform 40 prayers a day, but this was cut down by 5 each time ALLAH (S.W.T) knew this was unachievable by majority of muslims until their were only 5 salat a day were left. is this because ALLAH (S.W.T) has shown us mercy?.
Praise be to Allaah.
What you have heard about the prayer is not correct. The correct version is that Allaah initially – on the night of the Mi’raaj when our Prophet (peace and blessings of Allaah be upon him) was taken up into heaven – enjoined fifty prayers to be performed night and day. Then the Prophet (peace and blessings of Allaah be upon him) kept asking his Lord to reduce it until it became five prayers to be offered night and day. But Allaah decreed the reward of fifty prayers for these five, so whoever prays five prayers will receive the reward of fifty prayers.
It was narrated that Anas ibn Maalik said: Abu Dharr narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The roof of my house was split open when I was in Makkah, and Jibreel (peace and blessings of Allaah be upon him) came down and split open my chest and washed it with Zamzam water. Then he brought a golden vessel filled with wisdom and faith and poured it into my chest, then he sealed it. Then he took me by the hand and ascended with me into the lowest heaven. When I reached the lowest heaven Jibreel said to the gatekeeper, ‘Open up!’ He said, ‘Who is this?’ He said, ‘Jibreel.’ He said, ‘Is there anyone with you?’ He said, ‘Yes, Muhammad (peace and blessings of Allaah be upon him) is with me.’ He said, ‘Has his mission begun?’ He said, ‘Yes.’ And when it was opened we went up into the lowest heaven… Then Allaah enjoined upon my ummah fifty prayers, and I came back until I passed by Moosa who said, ‘What has Allaah enjoined upon your ummah?’ I said, ‘He has enjoined fifty prayers.’ He said, ‘Go back to your Lord, for your ummah will not be able to bear that.’ So I went back and He reduced it. Then I came back to Moosa and said, ‘He has reduced it.’ He said, ‘Go back to your Lord, for your ummah will not be able to bear that.’ So I went back and He reduced it further. Then I came back to Moosa and said, ‘He has reduced it further.’ He said, ‘Go back to your Lord, for your ummah will not be able to bear that.’ So I went back and He said, ‘(The prayers) are five but (the reward) is fifty. The Sentence that comes from Me cannot be changed [cf. Qaaf 50:29].’ Then I went back to Moosa and he said, ‘Go back to your Lord.’ But I said, ‘I feel shy before my Lord.’…”
Narrated by al-Bukhaari, 342; Muslim, 163
Al-Haafiz Ibn Hajar said:
What is meant is that they are five with regard to what is to be done, but they are fifty with regard to the reward.
Fath al-Baari, 1/463
And Allaah knows best.

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Prayer, - Dought & clear, - * He became Muslimat the time of prayer; should he make up what came before it?

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If a person becomes Muslim at the time of prayer, does he have to make up what came before it?.
Praise be to Allaah.
He does not have to make up what came before it, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will forgive them their previous sins, whether these were sins of neglecting obligatory duties or doing haraam acts. But he must offer the prayer at the time of which he became Muslim, if there remained enough time to do one rak’ah or more, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of the prayer has caught up with the prayer.”
As for the prayers that came before, he does not have to make them up, such as if he became Muslim after ‘Asr, he has to make up ‘Asr, but he does not have to make up Zuhr, because the time for it had ended. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).

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Prayer, - Dought & clear, - * Times when it is forbidden to pray

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Can you please tell me what are the forbidden times of prayers in a day.
Praise be to Allaah.
There are times when it is forbidden to pray. They are as follows:
From dawn until sunrise
From sunrise until the sun has risen to the height of a spear above the horizon; nowadays this is regarded as equivalent to twelve minutes after sunrise, but to be on the safe side one should make it a quarter of an hour.
When the sun is overhead at noon, until it has passed its zenith
From ‘Asr prayer until sunset
When the sun starts to set until it is completely set
These times may be summed up more briefly as follows:
From dawn until the sun has risen to the height of a spear
When it is directly overhead at noon until it has passed its zenith
From ‘Asr prayer until the sun has set completely.
When we say from dawn, we mean that one should not offer voluntary prayers after the adhaan of Fajr except the Sunnah of Fajr. This is the view of the Hanbalis. The Shaafa’is are of the view that the prohibition has to do with Fajr prayer itself, so it is not forbidden to offer voluntary prayers between the adhaan and iqaamah, rather it is forbidden to offer voluntary prayers after offering the obligatory prayer of Fajr.
This is the more correct view, but one should not offer any voluntary prayer after dawn apart from the two Sunnah rak’ahs of Fajr, because the Prophet (peace and blessings of Allaah be upon him) only prayed two brief rak’ahs after dawn had broken.
Seeal-Sharh al-Mumti’by Shaykh Ibn ‘Uthaymeen, 4/160.
This is indicated by the report narrated by al-Bukhaari (547) and Muslim (1367) from Ibn ‘Abbaas, who said: Some trustworthy men bore witness in my presence, the most trustworthy of whom in my view was ‘Umar, that the Prophet (peace and blessings of Allaah be upon him) forbade praying after Fajr until the sun had risen and after ‘Asr until the sun had set.”
Al-Bukhaari (548) and Muslim (1371) narrated that Ibn ‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.”
Al-Bukhaari (551) narrated that Abu Sa’eed al-Khudri said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no prayer after Fajr until the sun has risen fully, and no prayer after ‘Asr until the sun has set.”
Muslim (1373) narrated that ‘Uqbah ibn ‘Aamir al-Juhani said: “There are three times at which the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.”
And Allaah knows best.

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