[Ufkkrxcq]

The reward of congregational salat for men is twenty seven times more than that of an individual salat. While for women, it is said that it is more rewarding if she prays in the innermost part of the house.

I would like to know will women get 27 times more reward just like men in congregation if she prays in the most concealed space and when she prays in the beginning time of the prayer like immediately after hearing azan?

[Depolit]

I was about to ask this question.You took the words right out of my mouth.
Waiting for the reply

[Donlupedron]

Very good question. Anxiously waiting for a reply also.


What is the most 'concealed' part of the house?? In a quiet a corner as opposed to the middle of the room?? Or ones bedroom vs the living room?

[Ufkkrxcq]

Abdullah bin Mas'ood (radiyallaahu anhu) reports that Rasulullah (sallallaahu alayhi wa sallam) said: "The most beloved salat to Allah of a woman is the one that she performs in the darkest spot of her home" (Majma' Al-Zawaaid- Hafidh Haythami has classified all the narrators as authentic, vol 2, pg 35, Maktaba Al-Qudsi)
http://central-mosque.com/index.php/...and-women.html

So thats right, praying in a room is better than praying in hall/living room. A corner place of a room is better than the middle of the room.

[Olphander]

The following is taken from chapter 1 of Huda Khattab's The Muslim Woman's Hand Book

Prayer in the Mosque

The Islamic recommendation to offer prayers in congregation in the mosque applies to men only. The Prophet (SAAS) advised women to offer their prayers at home, in the most secluded corner of the house:


"Umm Humayd Sa'idiyyah (RA) said: 'O Prophet of Allah, I desire to offer prayers under your leadership'. The Holy Prophet (SAAS) said: 'I know that, tbut your offering the prayer in a corner [of your house] is better than your offering it in a closed room, and your offering it in a closed room is better than your offering it in the courtyard of your house; and your offering it in the courtyard is better than your offering it in the neighbouring mosque, and your offering it in the neighbouring mosque is better than your offering it in the biggest mosque of the town'" (Imam Ahmad and al-Tabarani; similar Hadith in Abu Da'ud)

The Pakistani scholar Mawdudi has suggested that this recommendation of the Prophet (SAAS) is linked to menstruation - women who regularly attend the mosque may be conspicious by their absence at the time of hte month, and this may be a source of embarrassment. Privacy in prayers is better so that no-one need know what is what in that particular aspect of a woman's life (2). The Prophet (SAAS) did not prevent women from attending the mosque, but he did make it clear that prayer at home is better (3).

However, women are not banned from the mosque altoghether (despite certain cultural practices among Muslims!). If the intention is to pray and learn, then we can go. The Prophet (SAAS) told the men not to forbid the women if they wanted to go to the mosque:


"Do not prohibit the female slaves of Allah from coming tot he mosques of Allah. When a wife of one of you asks for permission to go to the mosque, she should not be refused this permission" (Bukhari, Muslim).

"Do not prevent your women from coming to the mosques, though their houses are better for them" (Abu Da'ud).

If we want to claim our right to go to the mosque, we have to observe certain rules of behaviour, in particular, there is to be no mixing with men. In mosques with a "ladies' gallery", this is easy to do. Other mosques may screen off an area for women to pray in. It's interesting to note that at the time of the Prophet (SAAS), the mosque was a simple, single-storey building; the men occupied the front rows, and the women were at the back (4).

The clothes we wear in the mosque must also be correct... The intention in coming to the mosque should be to worship and to learn, not to show off or draw attention to ourselves.

It is interesting to note that women were banned from coming to the mosque by the Khalif 'Umar (RA) and even by 'A'ishah herself (RA). 'Umar (RA) imposed this ban because society had deteriorated to such an extent that it was not befitting for women to go out to the mosque, especially at night. The women of Madinah, resenting this ban, approached 'A'ishah (RA), but she backed 'Umar up, telling them: "If the Prophet (SAAS) knew what 'Umar knows, he would not have granted you permission to go out (to the mosque)" (5).

Obviously, Muslims today are faced with a society much worse than that of 'Umar and 'A'ishah (RA)! Hence the ban on women in mosques among some Muslim communities. However, as the Nigerian scholar Abdur Rahman Doi points out, the Prophet (SAAS) did grant women permission to attend the mosque, and he suggests that this practice should be revived - subject to proper conditions of dress, etc, so that women can learn more about Islam, encourage one another, etc. (6).

...

Notes:
2. Mawdudi, Purdah and the Status of Woman in Islam, p 208
3. Doi, Women in Sharia'ah p 29
4. Mawdudi, op. cit, p 210
5. Doi, op. cit, p 29-30
6. Ibid.

[Olphander]

Somewhat related... in another book (Turkish), I found information that pertains to du'aas/dhikr during menstruation that have various rewards (one example: if a menstruating woman sits on her prayer mat for the duration of a prayer and makes istighfaar and dhikr, she receives the reward of 1000 rek'at). Unfortunately, this particular book doesn't list sources so that's all I'll say about it.

As for the original q, it just seems to me that offering prayers at home is normal and easy whereas offering prayers at the mosque can be difficult for some (at least it requires some extra time for travel) so it could be that the added reward is like an incentive for men? Anyway... I better leave this speculation and wait with you, my sisters, for a scholar to provide a proper answer for us insha'Allah.

[Ufkkrxcq]

jazaakiAllahu khayraa
Anyways I am not talking about going to masjid. I know that it is important to educate a woman with deeni things and that is why some space is allocated for women in masajid so they can hear the bayans and get benefitted. It is the responsibilty of the men of the house to arrange an alternative if women cannot attend such circles like hearing bayan through internet etc.,. Khair that is not the point here.
Anyway I think inshaaAllah a woman will rewarded like a man if she choose to offer salah in the most concealed part of her house depending on ikhlaas. Allahu alam

[Ufkkrxcq]

Somewhat related... in another book (Turkish), I found information that pertains to du'aas/dhikr during menstruation that have various rewards (one example: if a menstruating woman sits on her prayer mat for the duration of a prayer and makes istighfaar and dhikr, she receives the reward of 1000 rek'at). Unfortunately, this particular book doesn't list sources so that's all I'll say about it.

As for the original q, it just seems to me that offering prayers at home is normal and easy whereas offering prayers at the mosque can be difficult for some (at least it requires some extra time for travel) so it could be that the added reward is like an incentive for me? Anyway... I better leave this speculation and wait with you, my sisters, for a scholar to provide a proper answer for us insha'Allah.

Yeah it would have been burden for us if Allah SWT has made it compulsory to pray in masjid. Alhamdulillah Allah SWT has made it ease and above that we are encouraged to do so with great rewards. What a beautiful offer!

[67Irralphaisa]

the book quoted helped to perpetuate the misconception that women are forbidden from the masajid due to cultural reasons....NOTHING COULD BE FURTHER FROM THE TRUTH.

often people want to say that sexist/jahil indopak mullahs ban women fromt he mosque based on their sexist customs and outlook.

the prohibition of women enetering mosques (makruh tahrimun) is a valid hanafi position and is the mainstream position (women are not generally permitted into the masjids).

granted this fatwa/position of the school is a result of certain conditions and a certain environment and when those conditions/environemtn change, so too do the rulings. refer to the fatwa below to get a full picture
http://www.daruliftaa.com/question?t...nID=q-21225280


bottom line women have never been prevented from frequenting the masajid due to sexist cultural norms, rather the prohibition was based on the ruling of hanafi scholars many centuries ago who were non-indo/pak and had nothing to do with indopak culture.

I'm also not saying that women should not frequent the masjid, refer to the fatwa.

i know what i've talked about has nothing to do with the subject of this thread, and do not mean to divert but i was forced to point out this flaw/misconception which was perpetuated by the huda handbook "However, women are not banned from the mosque altoghether (despite certain cultural practices among Muslims!)." I don't disagree with what the book is saying, the general message...but could they get their facts straight and actually point out that is the position of the hanafi school with regards to the issue.

the second last line of the fatwa may answer the OP's question: "Therefore, Muslim women should understand that praying at home is just as equal in the sight of Allah to men praying in the Mosque."

[Olphander]

for the fatwa.

[vicgirl]

Assalam alikum wa rahmat Allah,

Allah SWT listen to our wishes. then we have to be careful what we seek. he has created us in best form (man and woman)and knows how he can make us very very very happy. if we seek happiness like other it is a kind of ungratefulness. instead we should thank allah that he made us Human and not a stone, a tree, a dog, a roach a snake. a lightening, etc. or we should not seek rewrd of different kind. a man might be happy fishing in jannah, a woman with the jewlery, flowers etc. naudubillah imagine getting vice versa. audhu billahi mina sheitani rajim

[Pdarasenko]

I would rather fish.

Not only man and woman, every individual and their likings are different.

In any case, the other day I asked my husband about the difference in reward when a woman doesn't pray. Is it the same a man will receive?

He replied that it's not the same, the same way you will have two different chocolates, say a kitkat and a cadbury. Both taste great but both are different. Similarly both the rewards from Allah will be different, but each will be enough for the the one who receives them.

[Ufkkrxcq]

If anyone has any experience of sending letters to muslim prisoners like here kindly do share the experience. If not I wish we take some steps inshaaAllah.

[invasuant]

As far as i know they get the same reward.

I agree with Umar Ibn al Khattab ra .

what he did was good because he had firasat. But it's the duty of the husband to provide woman at homes with deeni knowledge.

No escape route.





Umar (ra) ki Lambi umar , Yahan bhi aur Wahan bhi

[Ufkkrxcq]

Sword of Allah : Khalid bin Al Waleed (Raz)
By: A. I. Akram

Is this a good book?

[endulundaSauh]

Sword of Allah : Khalid bin Al Waleed (Raz)
By: A. I. Akram

Is this a good book?

I ve read the whole book. I think some fabricated hadith are quoted in it(not sure). Also it wrongly portrays that Umar(ra) and Khalid(ra) had some kind of rivalry.

[Ufkkrxcq]

Alhamdulillah for the information.

[Ufkkrxcq]

Are there any books that refute claims against books like fazaaile amaal written mainly for laymen?

[Ufkkrxcq]

Also how about these books
Hazrat Abu Bakr Raz.
By: Ahmad Nadeem Nadvi
Hazrat Ali Raz
By: Ahmad Nadeem Nadvi
Hazrat Umar Raz
By: Ahmad Nadeem Nadvi
Hazrat Usman Raz
By: Ahmad Nadeem Nadvi

[Bletlemof]

Sword of Allah : Khalid bin Al Waleed (Raz)
By: A. I. Akram

Is this a good book?

Sister,

I have read this book and also posted a review on SF (somewhere) I believe.

Before reading the book please understand that the Author is a “military strategist” and “Not a Scholar” so he prefers and favours Sayyidina Khalid Ibn Walid (RA) over most other Sahaba (RA) including Sayyidina Umar (RA) and admits it at places. Moreover he has relied on personal visits and books of Seerah (rather than Authentic Sunnhah) to reach his conclusions.

This book should be read as a tribute from one Muslim strategist (the Author who was an instructor at Staff College Quetta) to another i.e. Sayyidina Khalid Ibn Walid (RA) and he won't let anything else stand in the way.

I loved the book purely from a selfish emotional (military perspective) but I disliked the book purely from an Aqeedah perspective because we Ahlus-Sunnah Wal-Jamaah consider Khaleefatur-Rasool Sayyidina Abu-Bak’r As-sideeq (RA) to be the most superior and the author does criticise some of his moves (like sending the army of Sayyidina Osama (RA)). From a purely military strategically perspective he considers this move to be trivial (and even foolhardy) and YET the Ulamah consider this to be a defining moment of the Khilafah of Khaleefatur-Rasool Sayyidina Abu-Bak’r As-sideeq (RA) i.e. changing of guard from Risaalah to Khilaafah and YET keeping and persevering with the Sunnah.

So depends on your personal disposition and nature, you have been warned.