Night Prayer, - Dought & clear, - * Can women gather in the house ofone of their number to offer Taraweeh prayer?

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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 the others – 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 is no 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 out in a decorous manner, not making 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 their houses than to pray in the mosque, so it is more apt that this should also apply to 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 innermost parts of their houses.” Narrated by Ahmad, 26002; classed as hasan by al-Albaani inSaheeh 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 of Abu 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 with me, 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 you than 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 to pray in her house rather than in her courtyard, and in the mosque of her people rather than in the Mosque of the Prophet (peace and blessings of Allaah be upon him), even though one prayer offered in the Mosque of the Prophet (peace and blessings of Allaah be upon him) is equivalent to one thousand prayers offered in any other mosque. This is the evidence that the words of the Prophet (peace and blessings 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 together in one house in accordance with the conditions mentioned above, it is permissible for them to pray in congregation. The one who is leading them in prayer should stand in the middle 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 Umm Waraqah bint ‘Abd-Allaah ibn Nawfal al-Ansaariyyah asked 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 inIrwa’ al-Ghaleel, 493.
And it was narrated from ‘Aa’ishah that she would give the call to prayer and lead other women in prayer, standing in the middle of the row.
And ‘Aa’ishah led women in obligatory prayers, standing in the midst of them.
And it was narrated that Hujayrah bint Haseen said: Umm Salamaah led us in prayer standing in the midst of the women.
And it was narrated from Umm al-Hasan that she saw Umm Salamah, the wife of the Prophet (peace and blessings of Allaah be upon him), leading women in prayer, standing with them in their row.
Shaykh al-Albaani (may Allaah have mercy on him) said, after narrating these reports:
In conclusion, these reports are sound and may be acted upon, especially since they confirm the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “Women are the twin halves of men…”
Sifat Salaat al-Nabi (peace and blessings of Allaah be upon him), p. 153-155.
Ibn Qudaamah (may Allaah have mercy on him) said:
She should recite out loud in prayers where it is required to recite out loud, but if there are any men present, she should not recite out loud, unless they are her mahrams, in which case she may do so.
Al-Mughni, 2/17
And Allaah knows best.

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Night Prayer, - Dought & clear, - * She wants to pray tahajjud at the end of the night – should she pray Witr with the imam in Taraweeh?

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I'm a muslim woman who prays tarawehe. Mostly if I do not go for prayers, my younger brother does not go either.In the mosque where we pray from the imaam prays witr as well. I have been waking up to pray tahajud and read the Quran at night. After witr I can not pray Tahajud. What is a better option for me. To go for taraweh so my brother can go too or to stay home and pray at night? Which is more rewarding?.
Praise be to Allaah.
Your going to the mosque and attending Taraweeh with the congregation and meeting your Muslim sisters are all good things, praise be to Allaah. The fact that you are helping your brother to do this as well is another good deed to be added to the others.
There is no conflict between this and your praying tahajjud at the end of the night. You can combine all these good deeds, by doing one of the two following things:
1 – Pray Witr with the imam, then when you can do tahajjud after that, prayer whatever Allaah wills for you, two by two rak’ahs, without repeating Witr, because one cannot pray two Witrs in one night.
2 – Delay Witr until the end of the night. When the imam says the salaam at the end of Witr, do not say the salaam with him, rather stand up and do an extra rak’ah, so that your Witr will then be at the end of the night.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: When some people pray Witr with the imam and the imam says the salaam, they stand up and do another rak’ah so that their Witr will be at the end of the night. What is the ruling on doing this? Is it regarded as finishing the prayer with the imam?
He replied:
We do not know of there being anything wrong with this. The scholars stated that there is nothing wrong with doing that so that one will pray Witr at the end of the night. It is still true that he has stood with the imam until he finishes, because he stayed with him until the imam finished, then he prayed an extra rak’ah for a legitimate shar’i purpose, so that his Witr will be at the end of the night. There is nothing wrong with that, and that does not mean that he did not stay with the imam, rather he stayed with the imam until he finished, but then he did not finish with him, rather he delayed a little. End quote.
Majmoo’ Fataawa Ibn Baaz, 11/312
Shaykh Ibn Jibreen (may Allaah preserve him) was asked a similar question and he replied:
It is better for the person who is praying behind the imam to follow the imam until he finishes Taraweeh and Witr, so that he will have stayed with the imam until he finishes, and the reward for spending the whole night in prayer will be recorded for him. This is what Imam Ahmad and other scholars did.
Based on this, if a person prays Witr with him (the imam) and finishes with him, there is no need to do another Witr at the end of the night. If he wakes up at the end of the night he may offer whatever prayers Allaah has decreed for him, two rak'ahs at a time. And he should not repeat Witr, because there should not be two Witrs in one night.
Some scholars regarded it as preferable to pray Witr with the imam and do an additional rak’ah, by standing up after the imam says the salaam and then doing another rak'ah and saying the salaam, and then praying Witr at the end of tahajjud, because the Prophet (peace and blessings of Allaah be upon him) said: “If any one of you fears that dawn is about to come, let him pray one rak’ah as Witr …” And he said: “Make the last of your prayer at night Witr.” End quote.
FromFataawa Ramadaan, p. 826
The Standing Committee also issued a fatwa saying that the second matter is good.
Fataawa al-Lajnah al-Daa’imah, 7/207
We ask Allaah to grant you guidance and steadfastness.
And Allaah knows best.

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Night Prayer, - Dought & clear, - * He recites the last verses of Soorat al-Baqarah in Witr prayer

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What is the ruling on always reciting the last verses of Soorat al-Baqarah in after the fifth tasleem of Taraweeh prayer?.
Praise be to Allaah.
If the imam always recites the last verses of Soorat al-Baqarah in Taraweeh or in Shafa’ and Witr because he believes that it is Sunnah, this is a mistake. What is proven from the Prophet (peace and blessings of Allaah be upon him) is that he used to recite al-A’la and al-Kaafiroon and al-Ikhlaas. It was narrated from Abu Dawood (1423), al-Nasaa’i (1736) and Ibn Maajah (1171 – this version was narrated by him – that Ubayy ibn Ka’b (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray Witr and reciteSabbih ismi Rabbika al-A’la(al-A’la 87),Qul yaa ayyhu’l-kaafiroon(al-Kaafiroon 109) andQul Huwa Allaahu ahad(al-Ikhlaas 112).
Classed as saheeh by al-Albaani inSaheeh al-Nasaa’i.
Whoever wants to follow the Prophet (peace and blessings of Allaah be upon him), this is his Sunnah. There is nothing wrong with reciting other passages of the Qur'aan, but one should not persist in reciting a specific passage and never reciting anything else, for that may come under the heading of reprehensible innovation (bid’ah), because he is singling out a specific passage for this prayer that the Messenger (peace and blessings of Allaah be upon him) did not single out, and seeking to draw close to Allaah by means of something that He has not prescribed, which is bid’ah (innovation).
And Allaah knows best.

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Dought & clear, - {Islamic history and biography}, - * The Prophet of Allaah Yahyaa

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Could you give us some information about the Prophet of Allaah Yahyaa (peace be upon him)?
Praise be to Allaah.
Shaykh al-Shanqeeti (may Allaah have mercy on him) said:
“(It was said to his son): ‘O Yahyaa (John)! Hold fast the Scripture [the Tawraat (Torah)]’”
[Maryam 19:12 – interpretation of the meaning]
This means, ‘Hold fast the Tawraat’, i.e., by taking it seriously and striving. That is to done by fist understanding the texts correctly, then acting upon them in all aspects, believing in its tenets, regarding as permissible that which it permitted and regarding as forbidden that which it forbade, adhering to its etiquette, learning lessons from its stories, and adhering to it in all other ways. Most of the mufassireen say that what is meant here byal-kitaab(the Scripture) is the Tawraat (Torah).
“And We gave him wisdom while yet a child”
[Maryam 19:12 – interpretation of the meaning]
The scholars have a number of opinions as to what is meant by wisdom, all of which are close in meaning and refer to one thing, which is that Allaah gave him understanding of the Scripture, so that he understood it and acted upon it whilst he was still a child.
“And (made him) sympathetic to men”
[Maryam 19:13 – interpretation of the meaning]
This is mentioned in conjunction with wisdom, i.e., We gave him sympathy (or compassion) from Us.Hanaan(sympathy, compassion) means the mercy, compassion and empathy that was instilled in him. The wordhanaanis widely used among the Arabs to refer to mercy and compassion, for example, they say, “Hanaanak wa hanaaneeka yaa Rabb”, meaning, I ask for Your mercy O Lord.
“and pure from sins”
[Maryam 19:13 – interpretation of the meaning]
This is mentioned in conjunction with the above, and means, ‘We gave him purity’ i.e., he was free from sin and disobedience because he obeyed Allaah and drew close to Him by means of that which pleases Him.
“and he was righteous”
[Maryam 19:13 – interpretation of the meaning]
This means, he obeyed the commands of his Lord and avoided that which He forbade. So he never committed any sin and was never blamed for any such action.
“And dutiful towards his parents”
[Maryam 19:14 – interpretation of the meaning]
The wordbarr(dutiful) refers to one who does acts of kindness, i.e., We made him honour his parents a great deal, i.e., he was very kind towards them and treated them in a gentle manner.
“and he was neither arrogant nor disobedient”
[Maryam 19:14 – interpretation of the meaning]
This means that he was not too arrogant to obey Allaah or to obey his parents. Rather he was obedient towards Allaah and humble towards his parents. This is the view of Ibn Jareer.Jabbaar(arrogant) means one who is very oppressive towards people and mistreats them. Everyone who is arrogant towards people and does them wrong is described asjabbaar.
“And Salaam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!”
[Maryam 19:15 – interpretation of the meaning]
Ibn Jareer said: “Salaam (peace) be upon him means”, may he be safe and secure. The apparent meaning is that “And Salaam (peace) be on him the day he was born” is a greeting from Allaah to Yahyaa, and the meaning is safety and security.
In Soorat Aal ‘Imraan Allaah says (interpretation of the meaning):
“… noble, keeping away from sexual relations with women, a Prophet, from among the righteous”[Aal ‘Imraan 3:39]
The wordsayyid(translated here as “noble”) means one who is obeyed and followed by a large number of people.
The wordhusoor(translated here as “keeping away from sexual relations with women”) means that he kept himself away from women even though he was able to have relations with them, as an act of devotion to Allaah. That was permissible according to his law, but the Sunnah of the Prophet (peace and blessings of Allaah be upon him) is to marry, not to remain celibate…
In the phrase “a Prophet, from among the righteous”, the word Nabi (Prophet) is derived from the wordnaba’, meaning important news, because the Revelation is important news from Allaah. The righteous are those whose belief, actions, words and intentions are correct. Righteousness is the opposite of immorality or corruption. Allaah described Yahyaa as righteous and He described the Prophets in a similar manner in Soorat al-An’aam, where He says (interpretation of the meaning):
“And Zakariyya (Zachariya), and Yahya (John) and ‘Eesa (Jesus) and Ilyaas (Elias), each one of them was of the righteous”
[al-An’aam 6:85]

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