4] Can women gather in the house of one of their number to offer Taraweeh prayer?

4]
We live in a village in which there are no women who go to the mosque,
and there is no space for women in the mosque. Is it permissible for
women to gather in one house to pray Taraweeh in congregation? If that
is permissible, should the prayer be recited quietly or what? How can
they pray in congregation if the prayer is to be recited aloud like
Fajr or 'Isha' and one of them leads theothers – should she recite out
loud or not?.
Praise be to Allaah.
Firstly:
It is permissible for women to gather to pray Taraweeh in the house of
one of them, subject to the condition that there isno wanton display
of adornments (tabarruj) involved in their going out, and that there
is no danger of fitnah.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with women attending Taraweeh prayers so long
as there is no danger of fitnah, subject to the condition that they go
outin a decorous manner, notmaking a wanton display of their
adornments or wearing perfume. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 14, question no. 808.
But it is better for each of them to pray on her own in her house, and
in an inner part of the house. The Prophet (peace and blessings of
Allaah be upon him) said that it is better for women to offer
obligatory prayers in theirhouses than to pray in themosque, so it is
more apt that this should also applyto naafil prayers.
It was narrated from Umm Salamah (may Allaah be pleased with her) that
the Prophet (peace and blessings of Allaah be upon him) said: "The
best mosques for women are the innermostparts of their houses."
Narrated by Ahmad, 26002; classed as hasan by al-Albaani in Saheeh
al-Targheeb, 341.
Indeed it is better for a woman to pray in her home than to pray in
congregation in al-Masjid al-Haraam (in Makkah) or in the Prophet's
Mosque behind the Prophet himself (peace and blessings of Allaah be
upon him).
It was narrated from Umm Humayd, the wife ofAbu Humayd al-Saa'idi (may
Allaah be pleased with them both) that she came to the Prophet (peace
and blessings of Allaah be upon him) and said: "O Messenger of Allaah,
I love to pray with you." He said: "I know that you love to pray
withme, but your praying in your room is better for you than your
praying in your house, and your praying in your house is better for
you than your praying in your courtyard,and your praying in your
courtyard is better for youthan your praying in the mosque of your
people, and your praying in the mosque of your people is better for
you than your praying in my mosque." So she gave orders that a
'mosque' be built for her in the innermost and darkest part of her
house, and she used to pray there until she met Allaah (i.e., died).
Narrated by Ahmad, 26550; classed as saheeh by Ibn Khuzaymah, 1689;
classed as hasan by al-Albaani in Saheeh al-Targheeb, 340.
Imam Ibn Khuzaymah included this hadeeth in a chapter entitled: It is
preferable for a woman topray in her house rather than in her
courtyard, andin the mosque of her people rather than in the Mosque of
the Prophet (peace and blessings of Allaah be upon him), eventhough
one prayer offered in the Mosque of the Prophet (peace and blessings
of Allaah be upon him) is equivalent toone thousand prayers offered in
any other mosque. This is the evidence that the words of the Prophet
(peace andblessings of Allaah be upon him), "One prayer in this mosque
of mine is better than a thousand prayers in any other mosque" refer
only to men and not women.
Al-Shaykh 'Abd al-'Azeem Abaadi (may Allaah have mercy on him)said:
It is better for women to pray in their houses because then there is
no danger of fitnah. This ruling is even more emphatic because of the
wanton display (tabarruj) and adornment of women.
'Awn al-Ma'bood, 2/193
Secondly:
If women gather togetherin one house in accordance with the conditions
mentioned above, it is permissible forthem to pray in congregation.
The one who is leading them in prayer should stand in themiddle of the
(first) row, not out in front, and she should not lead men in prayer
even if they are her mahrams. She should recite our loud just as men
do in the prayers where reciting out loud is required, so long as no
men except her mahrams can hear her voice.
It was narrated that UmmWaraqah bint 'Abd-Allaah ibn Nawfal
al-Ansaariyyahasked the Prophet (peace and blessings of Allaah be upon
him) for permission to appoint a muezzin in her house who would call
her to prayer, and he told her to lead the people of her household in
prayer.
Narrated by Abu Dawood, 591; classed as hasan by Shaykh al-Albaani in
Irwa'al-Ghaleel, 493. :->

3a] He is afraid that his good deeds will count for nothing on the Day of Resurrection

3a]
both hearts and minds (interpretation of the meaning):
"Why should Allah punish you if you have thanked (Him) and have
believed in Him. And Allah is Ever All Appreciative (of good), All
Knowing."
[an-Nisa' 4:174].
Fear of a bad reckoning and having one's good deeds rendered invalid
is one of the strongest means of creating a peaceful society in which
people strive hard to do righteous deeds and acquire virtuous
characteristics, as is statedin the Holy Qur'aan in the verse quoted
above, in which Allah, may He be glorified and exalted,
says(interpretation of the meaning):
"And those who give that (their charity) which they give (and also do
other good deeds) with their hearts full of fear (whether their alms
and charities, etc., have been accepted or not), because they are sure
to return to their Lord (for reckoning).
It is these who race for the good deeds, and they are foremost in them
(e.g.offering the compulsory Salat (prayers) in their (early) stated,
fixed times and so on)."
[al-Mu'minoon 23:60-61].
It is mentioned again when fear of a bad reckoning on the Day of
Resurrection is mentionedalongside upholding ties of kinship and
helping thepoor and needy. That is inthe verse in which Allah, may He
be glorified and exalted, says (interpretation of the meaning):
"Those who join that which Allah has commanded to be joined (i.e. they
are good to theirrelatives and do not severthe bond of kinship), fear
their Lord, and dread the terrible reckoning (i.e. abstain from all
kinds of sins and evil deeds which Allah has forbidden and perform all
kinds of good deeds which Allah has ordained)"
[ar-Ra'd 13:21].
Hence it was narrated from al-Fudayl ibn 'Iyaad (may Allah have mercy
onhim) that he said: "Whoever fears Allah, thatfear will guide him to
all that is good." End quote.
To sum up, Islam enjoins you to strike a balance between fear and hope
and not let one of them outweigh the other. Rather you should travel
with them towards Allah like a bird with two wings, and do not let the
Shaytaan have control over you so that your hope weakens, or let him
make you forget the mutawaatir evidence in the Qur'aan and Sunnah that
points to the vastness of Allah's generosity. A small but sincere
righteous deed may be sufficient to grant you admittance to Paradise.
It was narrated from Abu Hurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said: "Whilst a man was walking on the road, he found a thorny branch
on the road, so he removed it. Allaah appreciated that and forgave
him."
Narrated by Muslim, no. 1914.

And Allah knows best.

3] He is afraid that his good deeds will count for nothing on the Day of Resurrection

3]
I am fearful my good deeds will not matter in the hereafter. i heard a
story of a mother and sonand how the son took care of his old mom,
cleaned her, bathed her, and watched out for her. One day he said in
his heart if she died he wouldnt care.(dont know the exact words) on
the day of judgment Allah threw him in the fire for having said that.
I am worried that something i might of intended to happen or said or
had a bad thoughtof might go against me on the day of judgment.
Please help me correct myways and let me know the right understanding.
Your answer could changemy life completely so please help me to get
the right knowledge so i can stay on the path of my lord.
Praise be to Allaah.
Fear of one's good deeds being rendered invalid and having a tough
reckoning on the Day of Resurrection is one of the most serious
thoughts that give the righteous sleepless nights and prevented many
of the pious close friends of Allah from sleeping comfortably. Because
of it tears have flowed from the eyes of worshippers whose hearts
Allah, may He be glorified and exalted, described as being full of
fear, and He praised them for hastening to do good deeds. This is seen
in the verse in which He, may Hebe glorified and exalted, says
(interpretation of themeaning):
"And those who give that (their charity) which they give (and also do
other good deeds) with their hearts full of fear (whether their alms
and charities, etc., have been accepted or not), because they are sure
to return to their Lord (for reckoning).
It is these who race for the good deeds, and they are foremost in them
(e.g.offering the compulsory Salat (prayers) in their (early) stated,
fixed times and so on)."
[al-Mu'minoon 23:60-61].
It was narrated that 'Aa'ishah (may Allah be pleased with her) said:
I asked the Messenger of Allah (blessings and peaceof Allah be upon
him) about this verse (interpretation of the meaning): "And those who
give that (their charity) which they give (and also do other good
deeds) with their hearts full of fear" [al-Mu'minoon23:60]. 'Aa'ishah
said: Are they those who drink alcohol and steal? He said:No, O
daughter of as-Siddeeq; rather they are the ones who fast andpray and
give charity, but they fear that it will not be accepted from them;
they are the ones who race for the good deeds."
Narrated by at-Tirmidhi, no. 3175; classed as saheeh by Ibn Katheer in
Tafseer al-Qur'aan al-'Azeem, 1/176.
Despite that, the feelings of fear – in these people –did not turn
into constant anxiety that prevents one from striving or makes one
despair, and it did notturn into insinuating thoughts (waswaas) that
are contrary to what one may understand from dozens of verses of hope
in the Holy Qur'aan.
Have you not heard the words of Allah, may He beglorified and exalted
(interpretation of the meaning): "Surely! Allah wrongs not even of the
weight of an atom (or a small ant), but if there is any good (done),
He doubles it, and gives fromHim a great reward" [an-Nisa' 4:40]?
And Allah, may He be glorified and exalted, says(interpretation of the meaning):
"Whosoever brings good (Islamic Monotheism along with righteous
deeds), he shall have the better thereof, and whosoever brings evil
(polytheism along with evil deeds) then, those who do evil deeds will
only be requited for what they used to do" [al-Qasas28:84]
"Verily! As for those who believe and do righteous deeds, certainly!
We shall not suffer to be lost the reward of anyone who does his
(righteous) deedsin the most perfect manner.
These! For them will be Adn (Eden) Paradise (everlasting Gardens);
wherein rivers flow underneath them, therein they will be adorned
withbracelets of gold, and they will wear green garments of fine and
thicksilk. They will recline therein on raised thrones. How good is
the reward, and what an excellent Murtafaqa (dwelling, resting place,
etc.)!"
[al-Kahf 18:30-31]
"Certainly it is that one who pays obedience and shows perseverance,
then surely Allah does not allow to go waste the reward of those who
do good in perfection"
[Yoosuf 12:90].
What the Muslim is required to believe in – with real faith that is
manifested in his actions and in his thoughts – is the justice and
generosity of Allah and that He, may He be glorified and exalted, does
not cause tobe lost the reward of one who does good deeds, and He does
not wrong anyone even the weight of an atom (or a small ant); rather
He rewards good deeds with good, and He responds to bad deeds with
pardon and forgiveness for whomeverHe will.
Listen – O slave of Allah – to what your Lord says to us and His true
words about Himself, may He be glorified, which He addresses to both
hearts and minds (interpretation of the meaning)::->

Is it permissible for one who is observing i‘tikaafto leave the mosque in order to wake his familyup for sahoor, then come back?

If the person who is observing i'tikaaf comes out of his place of
i'tikaaf to wake his family up for sahoor, and that is because there
is no one athome, is this regarded as contrary to the conditionsof
i'tikaaf?.
Praise be to Allaah.
The one who enters i'tikaaf should not leave his place of i'tikaaf
during his i'tikaaf, except for necessary, unavoidable reasons and to
tend to hisneeds, such as bringing food and drink if there is no one
who can bring them for him, and relieving himself if there are no
washrooms in the mosque. There is nothing wrong with him going out at
the time of sahoor to wake his family up so that they can eat sahoor
at the proper time, and towake them up to pray Fajr if they cannot
wake up by themselves and there is no one else who can wake them up,
because that comes underthe heading of encouraging one another to do
good and enjoining them to do what is right. If an obligatory duty
cannot be done without athing, then that thing becomes obligatory. But
he should not sit at home after waking his family up; he should go
back to his place of i'tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah/