People around the world were divided over the ban on the burqa (also spelled burqa/burka) and other veils. While opponents of the ban describe it as an attack on an individual's freedom to wear a dress of their choice, proponents cite examples of women being forced to wear a dress against their choice. The burqa dispute, which has angered many around the world, is not a one-time event. The burqa, veil and niqab have been banned in a number of European and Asian countries. Written by Mukesh Rawat Days after Sri Lanka decided to ban the burqa (also spelled burqa and burqa) in the wake of deadly bombings that killed more than 250 people on April 21, controversy over a similar ban is gaining momentum in India. Shiv Sena party demanded, He is an ally of the ruling Bharatiya Janata Party, which has banned the burqa worn by Muslim women. "People wearing face masks or burqas can pose a threat to national security," Shiv Sina said in its hometown of Samna. India This is not the first time that the burqa (or burqa) has been ordered to be banned in India, New Delhi: The burqa row that erupted in Udupi, Karnataka, has escalated into a heated debate. Protests for and against wearing the "hijab" escalated, in educational institutions in Karnataka. The issue has taken center stage and people from all parts have stepped in to discuss and debate the long-running universal topic. France in 2010 France has banned Muslim women from wearing any form of dress that covers their faces and heads. Belgium in 2011 Belgium followed France's lead and implemented a ban on clothing that covers the entire face such as the burqa or headscarf. The act prohibited the wearing of clothing that concealed the wearer's identity in public. Breaking the law can result in a fine or up to seven days in prison. United Kingdom and Australia Routine reports of Muslim women being harassed because of their dress were also reported in many countries Chad in June 2015 Since two suicide bombings, women in Chad have been banned from wearing the full veil. Prime Minister Kalzeubi Bhimi Deubet called it a "camouflage" and declared that all burqas in the market would be burned. People who wear them may be arrested and sentenced to prison. To date, Chad is the only Muslim-majority country that criminalizes religious veiling Republic of the Congo in May 2015 The Republic of the Congo, better known as Congo Brazzaville, became the first African government to ban the burqa. In Congo Brazzaville, Muslims represent less than 5 percent of the population. Bulgaria in 2016 In wake of Islamist extremist attacks in Europe, Bulgarian parliament bans full-face veils in public, Patriotic Front coalition's "burqa ban" law replicates similar actions taken in other Western European countries Denmark in 2018 Denmark has joined other European countries in banning the wearing of face coverings, including Islamic veils such as the hijab and burqa In October 2018, the United Nations The Human Rights Committee said that France's ban on the burqa and other veils was a violation of human rights. The Netherlands in 2019 In the Netherlands, a ban on all full face coverings, including some forms of Islamic clothing, has come into effect. It took the Dutch government fourteen years to implement the "burqa ban". It was first enacted with a majority in the House of Representatives in 2005, but it has not passed constitutional appeals. Switzerland in March 2021 Switzerland has become one of the European countries to ban the burqa. After just over 51 percent of Swiss voters voted in favor of the ban, it was implemented. Sri Lanka in April 2021 The Sri Lankan Cabinet has approved a proposed ban on wearing the full-face veil in public, including the burqa, citing national security reasons. The burqa was briefly banned in 2019 after more than 250 people were killed in suicide bombings on Sunday. The Links https://www.indiatoday.in/world/story/countries-that-ban-burkha-hijab-niqab-1514673-2019-05-02 https://www.news9live.com/knowledge/hijab-row-complete-list-of-countries-that-have-banned-burqa-15414

1 - Saudi Arabia Debates over the enforcement of the niqab never end in Saudi Arabia Some Saudis have argued that the state's requirement that women wear the garment amounts to an infringement of individual liberties. Over the past few years, the kingdom has been gradually trying to shake off the legacy of the Awakening Which dominated Saudi Arabia for about four decades, when controversial religious thought prevailed, supported by ultra-conservative religious figures, who enjoyed remarkable social and political influence Niqab supporters camp but she responded, rejecting the arguments of those who demand a woman's right to choose. They also denounced the demands to reconsider imposing the full veil on the face as a "violation of public norms in the Kingdom of Saudi Arabia" and "a violation of legal norms, In their attempt to intimidate their opponents, they went so far as to accuse the supporters of the campaign of leading a foreign conspiracy to fight Islam and manipulate the morals of Saudi women. In light of the new climate of more social freedoms, Saudi women have been wearing more colorful abayas in recent years, light blue and pink in stark contrast to the traditional black. Open abayas over long skirts or jeans are more common in parts of the kingdom. in March 2018 The crown prince said women should choose for themselves whether they want to wear black robes and face coverings. Prince Mohammed said at the time. A few months later ("#abaya_maqluba,"") Saudi women have developed a new form of protest and the hashtag “#abaya_maqluba” on Twitter, which translates to “Abaya inside out” has given way, In a move largely described as creative and courageous. Saudi women at the time posted pictures of themselves wearing abayas, the long, loose robes that symbolize Islamic piety, as a form of objection to pressure on them to wear the dress. The campaign came two months after a similar campaign called on Saudi women to burn the niqab, the full veil. The move, considered "bold" and "original" by some activists, was controversial in ultra-conservative Saudi Arabia. 2 - Iran Iranian dress code - What to wear in Iran like the locals From the hijab to the chador and how to cover the upper and lower body, the dress code in Iran has its own rules. Two completely different forms of law were used, from opposing ideologies, to trying to control women and cover their hair and bodies in the last 90 years. It was the first attempt, the use of the veil was the subject of legislation in 1936 by the new king Reza Shah (1925-1941), who wanted to force women to remove their headscarves in public, By his order to "open the veil." The Shah's vision of modernity, influenced by Turkish leader Mustafa Kemal Ataturk, included changing what Iranian women wore. From 1941 to 1979 There was no law ordering women to dress, but many women still wore the veil either as an expression against the monarchy or because their choices were restricted by patriarchal values, such as Namus (honour) and strict control over male family members. The Islamic Revolution of 1979 He introduced the idea of the hijab law. On March 8, 1979, thousands of Iranian women marched through the streets protesting the idea of imposing the veil with slogans such as "Freedom to choose clothes." Wearing the hijab has become compulsory for all Iranian women From April 1983 Since then, all women have been legally compelled to wear the hijab in public, even non-Muslims and foreigners visiting Iran. In the 90s The Islamic government introduced more legal measures and social restrictions to enforce mandatory veiling laws. Criminal punishment for those who violate the law began to be applied, and ranged from imprisonment to fines. As of January 2018 According to this new decree, women who did not adhere to the Islamic dress no longer faced fines or imprisonment, but had to attend classes teaching Islam, "The women will no longer be transferred to detention centers, and no lawsuits will be filed against them," said local media reports, quoting Tehran Police Chief Gen. Hossein Rahimi. What exactly is the crime of bad hijab in Iran? The morality police, Qesht Ershad, usually escorted women to a police car and then to a classroom. The women are then required to sign a form stating that they will not commit the crime of "bad veiling" once again, they are forced to take part in a directive" organized by the police to learn how to respect Islamic values. This new order applies only in the capital, Tehran - but even there, women who repeatedly flout the dress code can be subject to legal action. How to apply the law to Muslim women in Iran In addition to the discriminatory aspects of the compulsory dress code, an important legal issue is that the offense of "bad veiling" or "indecent veiling" not specified by law. Because the law is drawn so loosely, enforcers like the morality police can choose to interpret it differently and oppress women in different ways. 3 - Afghanistan The Taliban orders women to dress from head to toe in public, Taliban officials announced Women and girls were expected to stay at home, and if they had to go out, they wore loose, all-over clothing that revealed only their eyes— Preferably a burqa. The restrictions on women's movement and clothing are the toughest the Taliban have announced since they came to power in August, she pointed to the growing dominance of the group's hardline leaders, who appear to be behind the extended ban on most women and girls in secondary schools. From 1996 to 2001 They imposed severe restrictions on women's dress and movement, and forbade most girls from attending school. As well as penalties for the woman's guardian The directive for clothing for women and teenage girls came from the Taliban's acting minister of virtue and the prevention of vice, a well-known hardliner, Khaled Hanafi. "We want our sisters to live in dignity and safety," he said. However, it was not clear what the legislative stages were, It will not be the woman who will be punished, but her male guardians. Her brother, father, husband or son will be tasked with enforcing the rules, and will be held accountable if she breaks them. Punishments range from several days in jail to being fired from their jobs. Ordered Taliban leaders in Afghanistan All Afghan women must dress from head to toe in public — a blunt hardline axis that underscored rights activists' worst fears and was bound to further complicate the Taliban's dealings with an already distrustful international community. The decree stipulates that Women were to leave the home only when necessary and male relatives would face punishment—ranging from summons and escalating to court hearings and imprisonment—for violating women's dress codes. The Taliban had previously decided not to reopen schools for girls above the sixth grade Reneging on an earlier promise and choosing to appease their hardline base at the cost of further alienating the international community. But the decree is not widely supported among a divided leadership between pragmatists and hardliners. The decision has disrupted the Taliban's efforts to win recognition from potential international donors at a time when the country is mired in a deepening humanitarian crisis. Hashmi said the religiously oriented Taliban administration feared moving on proceeding with girls' enrollment beyond sixth grade could alienate their rural base. In the capital, Kabul, private schools and universities are operating without interruption.

The evidence of who's see the imposing the hijab Allah says {And there is no believing man or woman when God and His Messenger have decreed a matter, That they should have a choice in their affairs, and whoever disobeys Allah and His Messenger has indeed gone astray.” (36) Surah Al-Ahzab. Al-Azhar International Center for Electronic Fatwa confirmed That the veil is imposed by the text of the Holy Qur’an, and the texts are definitive evidence and evidence that does not accept ijtihad, and the center stated, in a statement, and stressed that “the veil is an obligation that has been proven obligatory, with definite Qur’anic texts of proof and evidence that do not accept ijtihad, and no one has the right to contradict established rulings, just as it is not acceptable for the general public or non-specialists - whatever their culture - to engage in them. The statement stated “Among the Qur’anic verses with definitive proof and evidence that state that the veil is obligatory for all Muslim women, God Almighty says: {And tell the believing women to lower their gaze and guard their private parts and not display their adornment, except what appears thereof, and let them draw their veils over their bosoms, and not display their adornment except to their husbands...} [Believers: And he said, may God bless him {O Prophet, tell your wives, daughters, and believing women they draw their outer garments over themselves; that is the least that they should be recognized, so they will not be harmed, and God is Forgiving, Merciful} [Al-Ahzab: 59]» To the details God Almighty made clothing an adornment and a veil, a path to goodness and a manifestation of piety And the Almighty said ) O children of Adam, We have sent down to you a garment to cover your bad, feathers, and clothing of piety; that is good.” [Al-A’raf: 26] Islam commanded women to cover and veil (to protect them from the harm of immoral people) Allah says (( O Prophet, say to your wives, daughters and believing women they draw their robes over them, that is closer that they should be known and not be offended.” [Al-Ahzab: 59] He also commanded them to strive to hide their adornment and the places of temptation from them, except for what appears out of necessity or without will And the Almighty said: {And let them not reveal their adornment except what appears of it, and let them wear their veils, on their pockets.” [An-Nur: 31 And God - the Most High - commanded men to lower their gaze at what was forbidden to them - Allah says {Tell the believers to lower their gaze and guard their private parts, that is purer for them. Indeed, Allah is Aware of what they do. * And tell the believing women to lower their gaze} [An-Nur: 30, 31]. First: some linguistic meanings The meaning of pockets Al-Shawkani said: Al-Jawyub is the plural of pocket, which is the place where pieces of armor and shirt are cut, the commentators said: The women of the pre-Islamic era used to let their veils fall behind them, and their pockets were wide in front of them, so their necks and necklaces were uncovered, to hit their masks on the pockets to cover up what it seemed, and the word beating is an exaggeration in throwing, which is sticking Saeed bin Jubair said And let them strike}: and tighten {with their veils over their pockets} meaning: on the neck and chest, so that nothing of it is seen and Ibn Al-Jawzi said: Meaning: And let them throw their veils over their pockets, to cover their hair, earrings, and necks. Jalal Al-Suyuti said That is, heads, necks, and chests are covered with masks. Al - Tabarruj - Make-up Abu Ubaidah said: To highlight their virtues And al-Zajjaj said: Tabarruj is to show one’s adornment and what evokes a man’s lust Al qua'ad They are the ones who have advanced in age, so they stopped menstruating and pregnancy and despaired of having a child Almrout A garment of wool or linen that is girded around and worn by a woman Al - ajar A garment that a woman wraps around her head father-in-law Male relatives of the husband Second: The verses indicating the obligation of hijab In the Almighty saying (And if you ask them for things, ask them from behind a barrier, that is purer for your hearts and their hearts.) Is it exclusive to the wives of the Prophet - may God’s prayers and peace be upon him only, or are other women included in it? The scholars differed over the interpretation of the verse First saying The verse is specific to the wives of the Prophet, may God’s prayers and peace be upon him, so complete hijab is obligatory for them and not for other women. Ibn Ashour, may God have mercy on him, said in “al-Tahrir wa al-Tanweer”: “This verse legislates the ruling on the veil of the mothers of the believers.” End. And he said too With this verse, along with the verse that I quoted above: (O wives of the Prophet, you are not like any other woman) Al-Ahzab: 32, the meaning of hijab for the mothers of the believers, which is compounded by staying in their homes, is realized, not showing anything of themselves, even the face and hands, and it is a veil that is specific to them and is not obligatory for anyone else. Muslims used to follow the mothers of the believers in piety, they vary in that according to customs. End quote from al-Tahrir wa’l-Tanweer The second saying The verse is general, and it includes the wives of the Prophet, may God bless him and grant him peace, and other women. Ibn Jarir al-Tabri, may God have mercy on him, said in his “interpretation” (20/313) (And if you ask the wives of the Messenger of God, may God’s prayers and peace be upon him and his family, and the believing women who are not married to you, for enjoyment, then ask them from behind a barrier. End quote. Al-Qurtubi - may God have mercy on him - said: In his “interpretation” (14/227): “In this verse there is evidence that God Almighty has permitted their request from behind a veil, in a need that is presented, or an issue about which you will be given a fatwa, and that includes all women according to the meaning, and what is included in the fundamentals of Sharia, that all women are ‘awrah. End quote. Al-Qurtubi - may God have mercy on him also - said: In the interpretation of the Almighty’s saying: (And stay in your homes, and do not display yourselves like that of the times of ignorance) Al-Ahzab / 33 The meaning of this verse is the command to stay in the house, and if the speech was addressed to the wives of the Prophet, may God’s prayers and peace be upon him, then others entered it in the sense; This is if there is no evidence for all women, how can the law be full of women staying in their homes, and refraining from leaving them except for necessity? based on the above, in more than one place. End quote from Tafsir al-Qurtubi (14/179). Al-Jassas said - may God have mercy on him - In Ahkaam al-Qur’an (5/242) it says: “This ruling, even if it was revealed specifically for the Prophet, may God’s prayers and peace be upon him, and his wives, so the meaning is general in it and in other than it, since we are commanded to follow it and emulate it, except for what God has singled out for him without his nation. It is more correct to say the second And that the verse is general in the case of the wives of the Prophet, may God bless him and grant him peace, and in the case of the women of the nation, and the evidence for the preponderance of the generality of the verse is several things: The origin is in the discourse of the general Sharia, unless the evidence indicates that that discourse is specific. Sheikh Al-Shanqeeti, may God have mercy on him, said in Adwa’ Al-Bayan (6/247). And among the evidences for the ruling is the verse of hijab in general: it is what is established in the fundamentals that the speech of a single person covers the entire nation, The ruling is not limited to that one who is addressed, and we have clarified this issue in Surat Al-Hajj, in the topic of the prohibition of wearing saffron, and we said that because the speech of the Prophet, may God’s prayers and peace be upon him, to one of his ummah applies to the entire ummah. Because they are equal in the rulings of assignment, except with special evidence that must be referred to. He explained the matter by asking Munura Hijab by saying: ((This is purer for your hearts and their hearts); The reason for the matter is that it is purer for hearts, It is well known that the mothers of the believers are the purest of hearts among women, and other women are more in need of obtaining what achieves the purity of hearts)) Sheikh Muhammad Al-Amin Al-Shanqeeti, may God have mercy on him, said The Almighty says: (And if you ask them for things, ask them from behind a barrier, that is purer for your hearts and their hearts. The saying of many people is that the verse of “hijab” I mean: God’s saying: (And if you ask them for things, ask them from behind a barrier) specifically for the wives of the Prophet, may God’s prayers and peace be upon him,the Almighty’s justification for this ruling, which is the obligation of hijab, is that it is purer for the hearts of men and women than suspicion in His saying, the Most High: (That is purer for your hearts and their hearts) a clear indication of the generalization of the ruling, as no one among all Muslims said that other than the wives of the Prophet, may God’s prayers and peace be upon him, there is no need for their hearts to be pure, And the hearts of men are suspicious of them, and it has been established in the fundamentals: end quote from Adwaa’ al-Bayan (6/242) When the Messenger of God - may God bless him and grant him peace - was asked about the in-law? He said: the in-law is death) Sheikh Al-Shanqeeti, may God have mercy on him, said, “Adwa’ Al-Bayan” (6/249) So his warning, may God’s prayers and peace be upon him and his family, is this eloquent warning against men entering upon women, and his expression of a relative entering upon his relative’s wife in the name of death, saheeh prophetic evidence that the Almighty’s saying: (so ask them from behind a screen) is general in all women, as you can see; If it was a private ruling, With his wives, may God’s prayers and peace be upon him and his family, when men warned this general eloquent warning against entering upon women is over The conclusion The verse is general in the obligation of hijab for the wives of the Prophet, may God bless him and grant him peace, and for other women in general. Third: Hadiths of the Prophet Safiyyah bint Shaybah reported that Aisha, may God be pleased with her, used to say: When this verse was revealed (And let them draw their veils over their bosoms) They took their lower garments (a type of garment), then they cut it from the edges (the side of the garment), and they were covered with it. Narrated by Al-Bukhari (4481) and Abu Dawood (4102) with the wording: Ibn Hajar said in Fath Al-Bari Abi Hatem from Abdullah bin Othman bin Khaitham on the authority of Safiya, what explains this and his wording, we mentioned to Aisha the women of Quraysh and their virtue, and she said: “The women of Quraysh are virtuous, but by God, I have not seen anyone better than the women of the Ansar, the most believable, Surah Al-Nour was revealed, and let them draw their veils over their pockets, so their men turned to them, reciting to them what was revealed about them, there was not a woman among them who did not stand up to her veil, and they began to pray as if they had crows on their heads 2. On the authority of Aisha that the wives of the Prophet, may God bless him and grant him peace, used to go out at night if they defecate to the alcove (place) On the authority of Urwa that Aisha said The Messenger of God, may God’s prayers and peace be upon him, used to perform the dawn prayer, and some of the believing women, wrapped in their headscarves, would witness with him, In their clothes (clothing), then they return to their homes, and no one knows them. Narrated by Al-Bukhari (365) and Muslim (645). On the authority of Aisha, may God be pleased with her, she said Riders would pass us while we were with the Messenger of God, may God bless him and grant him peace, in ihraams, when they came close to us, one of us let her jilbab fall from her head over her face, and when they passed us, we uncovered it. Narrated by Abu Dawood, (1833) and Ibn Majah (2935), and it was authenticated by Ibn Khuzaimah (4/203). And in the book Jilbaab And on the authority of Asma bint Abi Bakr, may God be pleased with them, she said We used to cover our faces from the men, and we used to comb our hair, before that in ihram. Narrated by Ibn Khuzaimah (4/203) and Al-Hakim (1/624) who declared it authentic. Golden agreed. And correct in the book Jilbaab On the authority of Asim Al-Ahwal, he said: We used to go to Hafsa bint Sirin, and she had made the jilbab like this: and she had veiled herself with it, and we would say to her: May God have mercy on you, there is no sin on them if they put off their clothes without displaying their adornment.) He said: So you say to us: Anything after that? So we say: (And if they abstain, it is better for them) and you say: It is proof of veiling. Narrated by Al-Bayhaqi (7/93). Al-Bukhari (5232) narrated on the authority of Uqbah ibn Aamer, may God be pleased with him that the Messenger of God, may God’s prayers and peace be upon him, said: “Beware of entering upon women.” He said a man from the Ansar: O Messenger of God, do you see the father-in-law? He said: The father-in-law is death. The links https://www.alukah.net/social/0/94549/%D8%AD%D8%AC%D8%A7%D8%A8-%D8%A7%D9%84%D9%85%D8%B1%D8%A3%D8%A9-%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D8%A9/ https://www.almasryalyoum.com/news/details/1445253 https://ar.islamway.net/article/2361/%D8%AD%D8%AC%D8%A7%D8%A8%D9%83-%D9%8A%D8%A7-%D8%B9%D9%81%D9%8A%D9%81%D8%A9 https://islamqa.info/ar/answers/13998/%D8%A7%D9%8A%D8%A7%D8%AA-%D9%88%D8%A7%D8%AD%D8%A7%D8%AF%D9%8A%D8%AB-%D9%81%D9%8A-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8 https://islamqa.info/ar/answers/146360/%D9%88%D8%AC%D9%88%D8%A8-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D9%84%D9%8A%D8%B3-%D8%AE%D8%A7%D8%B5%D8%A7-%D8%A8%D8%A7%D9%85%D9%87%D8%A7%D8%AA-%D8%A7%D9%84%D9%85%D9%88%D9%85%D9%86%D9%8A%D9%86

In this article, we will not talk about the history of the veil before Islam, but rather we will talk about its hypothesis after Islam, we must also agree that clothing of any kind is an integral element of a person’s culture, and it is one of the material elements of culture, and religion is also an element of non-material cultural elements, so if the two words (religious clothing) come together, let us know that we have mixed material and immaterial culture. let's start ... In any year of the Muhammadan message imposed the veil? It was said in the fifth year of immigration, (In the story of Mrs. Zainab bint Jahsh: the wife of the Messenger of God - may God bless him and grant him peace) and it was said that Omar Ibn Al-Khattab, may God be pleased with him, wanted, that the figures of the Prophet's wives be obscured by houses or howdahs, and not only to cover themselves with veils - God is a concession for them in that need, and it was said, until the hijab was obligatory on them so that they would not cover themselves except for necessity, such as relieving oneself, and the place for relieving oneself was far from the homes What is the story of the lady - Zainab bint Jahsh - when the verse of hijab was revealed? In the Two Sahihs, on the authority of Anas bin Malik, he said: When the Prophet, may God’s prayers and peace be upon him, married Zainab bint Jahsh, he called the people and they fed, then they sat talking, He said: So he took hold as if he was preparing to stand up, but they did not stand up, and when he saw that he got up, and when he got up, those of the people got up, Asim and Ibn Abd al-Ala added in their hadith, he said: So he sat three - and the Prophet, may God’s prayers and peace be upon him, came to enter, and then the people were sitting, then they got up and set off. He said: So I came and informed the Prophet, may God bless him and grant him peace, that they had set off, He said: And God Almighty revealed: ( O you who believe, do not enter the houses of the Prophet unless permission is given to you: to food not looking at it- tofor that was a great thing with God) And what is the story of Sawda bint Zam'a in the hijab - may God be pleased with her? Al-Bukhari and Muslim narrated on the authority of Aisha, may God be pleased with her, that she said: Sawda went out after the veil was lifted for her need, and she was a large woman, which was not hidden from those who knew her, Umar bin Al-Khattab saw her and said: O Sauda, by God, you are not hiding from us, so see how you will come out, She said: So I turned back and the Messenger of God, may God’s prayers and peace be upon him, was in my house, And that he was having dinner with a sweat in his hand, so she entered and said: O Messenger of God, I went out for some of my needs, Omar told me such-and-such, she said: Then God revealed to him, Then he was lifted from him, and the sweat in his hand did not put it on, He said that he had given permission, but that you should go out for your needs. What was the clothing of women in the Umayyad era? Women's costumes had their own distinctive character, as they were dominated by elegance, preciousness, extravagance, and exaggeration in the materials, In clothing, exaggeration appeared in this form of jewelry other than the use of fur and leather in their clothes, they used a variety of different types of fur, such as sable fur, canal fur, and maraizi made of goat hair and an animal called the funk, which is a type of fox, in addition to woolen clothes that help keep warm in the winter. Brocade, that is, embroidered silk, is one of the finest types of clothing for women, as it was adorned by non-Arab kings, and it was the proverbial example of luxury and sophistication. And what about head coverings in the Andalusian era? Andalusian women used to wear a head covering that needed a dress and a robe of the same type, which was called the masked one The most important of these covers The veil It is a covering that is placed on the head and falls back slightly. It is long for women. It is made of thin materials and is made of linen or cotton for the common people, and silk sweetened with gold threads for the ruling class and the rich. Al - asaba A square piece of woolen cloth with red and yellow edges that is folded into a triangle and then tied to the head from behind Al - ghafara A piece of cloth that a woman puts between her head and the veil so that her veil does not get dirty from the oil with which she perfumes, and she puts it on her hair Niqab A kind of veil with two holes in front of the eyes so that women can walk, and this veil was worn in Andalusia Kanbocho- atabby They are also two types of veils that women cover their heads with What is the dress of women in the Abbasid era? It consisted of a loose sheet and a shirt slashed at the neck, over which was a short, narrow robe, usually worn in the cold. When the woman went out, she wore a long sheet, she covers her body, and wraps her head with a handkerchief tied over the neck High class ladies Headdresses encrusted with jewels and decorated with a gold chain inlaid with precious stones Middle class women were decorated Their heads were flattened with gold, and they wrapped around them a headband adorned with pearls and emeralds, and they wore anklets on their legs, and bracelets on their wrists and ears. Al-Obeidi mentions that women also wore A kind of outer body clothing called “the prnoce”, as it developed in this era from what it was in previous ages, as the women of the upper class were, the wealthy cover their heads with a veil embellished with jewels and a chain inlaid with jewels. It is said that the first person to introduce this was Aliyah, the daughter of Al-Mahdi, the sister of Harun Al-Rashid, Zubaydah Bint Jaafar, the wife of Harun al-Rashid, had a great influence on the development of the dress and the introduction of changes to the clothes of women in her era, as it is attributed to her taking the jeweled slippers for women. What are the types of women's clothing in the Abbasid era? Al ghlala It is a thin garment that is worn under a thick garment, and if Al ghlala is cut off, it is called a tie, and it is one of the transparent women’s garments. Al khmar It is a woman's veil, and it is called the mask or burqa. It covers the front of the neck and covers most of the face Baqmah The wearing of the veil was limited to the free women, then the slave girls began to wear it in implementation of the teachings of the Sharia Al asabah It is a black square-shaped silk veil, with a red or yellow border, and it was folded obliquely then the head is wrapped around and hung from the back with a single knot. What are the clothes in the Mamluk era? The attention of most historians of the Mamluk era is drawn to this extreme care for the clothes of the sultans and princes, and it is no secret to anyone the extent of prosperity and wealth that the Mamluk state reached, and its impact was evident, of course, in their public and private lives, a great diversity was introduced in the styles of clothing brought by the Mamluks from their original homeland of Central Asia, and men’s clothing differed according to the person’s status and social position, so we find the kaftan spread among the clothes of merchants and the well-to-do, and it is worn over the shirt and waistcoat, the kaftan is distinguished by being loose, with long sleeves that cover the hands, and the fiddle is open at the end. The kaftan is belted with a cotton or silk cashmere belt. The Mamluks used to wear furs, and they had a market known as furs, in which fur makers and merchants lived, and it was common to wear it during the days of Sultan al-Zahir Barquq. Does the head coverings that were common in the Mamluk era? What is known as the sharbush, and it was like a costume for men and women, and it is more like a crown like a triangle. It was placed on the head without the turban, the use of the sharbush was abolished in the Burji Mamluk state, and it was replaced by the green, red and blue caps, which men and women wore without a turban, among the basic clothes of Mamluk women, we find the loincloth, which is a kind of pants that reach the knees, over it was a shirt, and the woman used to wrap herself in a loose sheet that was known by various names, the most famous of which is the bagultaqa or the coat. It is also noted on women's clothing in the Mamluk era, It did not remain the same, but rather evolved with the development of what is known today as fashion, so each class was inspired by the simulation of the women of the class above it, and al-Maqrizi testified, more than once that what the general women of his time did in terms of clothing was from imitating what the women of the sultans and princes did, and he describes how the women of the sultans invented long dresses, their tails are drawn on the ground, and they have wide sleeves, then they resemble the women of Cairo in that, until there is no woman left without her clothes as well. What about women's clothing in the Fatimid era? The Fatimid state reached the peak of its civilizational glory in the fourth and fifth centuries AH, and left clear imprints in Egypt's cultural and social history, life in Cairo was characterized by luxury, and it is not strange what historians tell about the treasuries of the Fatimids and what It contained precious treasures and luxurious clothes, the textile industry occupied a prominent position, and new types appeared, such as brocade, which is a kind of bright, thin, colored cloth, and he established Jacob bin Killis, Minister of the Caliph Al-Aziz, special factories for its production were known as Dar al-Debaj. A type was also known as al-Saqlatoun, which is a kind of silk laced with gold. The city of Damietta and Tennis was specialized in a type of embroidered cloth, It is only produced in them, and it is the white and colored brocade, in addition to the Dabiqi cloth, which is produced in the city of Dabiq, and it is a type of brocade cloth. The Fatimid state adopted the white color as the emblem of the caliphate The caliph's clothing in the official processions was a silk dress, followed by another dress made of dubaiqi silk, as the Fatimid caliph used to wear sometimes a special dress known as the badna, woven mostly with gold in a courtly manner that does not require further detailing and sewing, and to cover the head is a turban and sometimes the kluta, and it was worn alone or with the turban, the ministers wore a distinctive garment known as the shield, which was a short robe that did not reach the knees, slashed from the neck to the bottom of the chest, and these clothes were the sign of the ministry, to cover the head is a large turban made of several layers, and the crooked talisan, with the tail of the turban loosened on the back, which is the dress of the judges as well, relaxing the end of the turban on the back was considered an honor to its owner, and no one is allowed to do that, especially in official processions other than the caliph and the minister, and women’s clothing varied in this era, and it was the basic parts, It is the shirt and pants, and it was the clothing of the man and the woman, and its shape differed, sometimes it was narrow and reached the foot, and sometimes it was wide, and it was tied to the tiqa, and a head cover in various forms, of course, it differed according to social classes, and one of the women’s head coverings was what is known as the asabah, which is a shawl or a piece of cloth in the shape of a triangle, It is wrapped around the head and its two ends are backwards, as well as veils for women from going out, including the mask, which is a piece of cloth that the woman puts on her head, Her face was wrapped with it and fixed under the loincloth, and it was made of Mosuli cloth. As for the niqab, it also covered the face, and it had two openings for the eyes. Can you give an overview of the history of women's clothing in Egypt? Until the beginning of the twentieth century, Egyptian women continued to wear a form of hijab (what covers their heads and faces) when leaving their homes, regardless of their religious beliefs, or her social level, even when the question of religiosity receded, it was that the “wrapping sheet” and the “burqa” were present, and the “handkerchief Abu Uya” and “Al-Yashmak” and “Bisha”, as an integral part of the accepted social form and the common dress of Egyptian women. in popular neighborhoods The handkerchief Abu Uya and the wrapping sheet were the women's clothing in the popular neighborhoods in the middle classes While the burqa was the most common among the middle classes The upper classes Wearing the bisha and the jashmak was restricted to those with wealth and those belonging to the upper classes. The late nineteenth and early twentieth centuries Egyptian society began to witness social transformations and political conditions that led to the emergence of many calls and movements calling for removing the burqa first, and then extending to the veil, It is worth noting that the phenomenon of removing the veil during this period did not come at one step, but rather came at different periods and stages affected by many events that the Egyptian society went through. 1 - The advent of the French campaign to Egypt Where it has become customary to see French women wandering the Egyptian streets in modern Western fashion - according to what Al-Jabarti recorded about the history of Egypt in this era -They drew attention to them because they did not wear a headscarf, revealing their faces and wearing them For different costumes from what the Egyptians used to 2 - Muhammad Ali took over the rule of Egypt The number of European women increased in Egypt, where Muhammad Ali brought them in to educate his daughters in the palace, and the elite of the people followed him in that. 3 - British occupation of Egypt Large numbers of English ladies came with them, with their European clothes and adornments, different from women's clothing and customs For a long time, the emergence of Western fashion in women's clothing in the Egyptian streets was limited to European women, until successive lawsuits began to lift the burqa and remove the veil, launched by a number of Egyptians themselves. These lawsuits began with the efforts of Princess Nazli Fadel (1890). In support of the women's liberation movement, as it started to organize the first cultural salon in the Middle East for the pioneers of the liberation movement and those who believe in women's freedom to discuss and exchange opinions, and he was one of the most important members of this salon Sheikh Mohammed Abdo And Saad Zaghloul Qasim Amin They are the three figures who led the liberation movement in Egyptian society on the religious, intellectual and cultural levels. After that, writings and articles of the nation's leaders and thinkers followed in this regard. The first real call to remove the veil came in 1984 As a form of women’s liberation, in the book “Women in the East” by Morcos Fahmy, in which he called for women to be free from veils and be equal to men, after that, many women's magazines appeared, which dealt with women's affairs and called in different ways to remove the veil as a symbol of reaction, such as Al-Firdaws magazine, Mirror of Al-Hasna magazine, and Girl of the East magazine. Qasim Amin had the greatest influence in this regard Through his book “Women’s Liberation” in 1899, as this book had a wide resonance and caused an uproar at that time between supporters and opponents, so many foreign and Arabic books and articles were published, that supported and encouraged him, and on the other hand, there were articles and books that deplored and rejected his ideas, including the book “Women’s Education and the Veil” by Talaat Harb, which was published in 1899. Mustafa Kamel published a number of articles in Al-Liwa newspaper, attacking Qasim Amin's views Some accused him of loyalty to the West, which prompted Qasim Amin to respond to those who criticized him in the book “The New Woman". 1900 We point out here that Qasim Amin's call was a call for a comprehensive program of national reform and progress that includes women's liberation by lifting the burqa and revealing women's faces so that they are not veiled from society and that they are able to participate in the rise and progress of the country. as he was of the opinion that the hijab and meant by it covering the face with the burqa - a custom that Muslims took from mixing with other nations, so they approved it and exaggerated it and dressed it in the dress of religion. In accordance with the provisions of Islamic law and not following in the footsteps of Western traditions. In 1915, Al Sufour magazine was published To call on women to remove the veil in a direct manner, and it was headed by a number of advocates of women’s liberation, and this magazine focused in its topics and articles that it published on women’s liberation, removing the veil, and promoting the most famous Western fashion and modern designs and the latest hairstyles Then the call to remove the veil took a political turn in the context of the 1919 revolution When Mrs. Safia Zaghloul, specifically on March 20, 1919, led a women's revolution to demand independence,at that time, the commander of the occupation forces scolded her and warned her that what prevented him from shooting at them was that they were women, so she removed the veil to assure the colonizer that they were like the men of Egypt and there were no differences between them. And after the revolution of 1919, specifically in 1921 Hoda Shaarawy and Cezanbrawi lifted the burqa in front of the masses, as they welcomed Saad Zaghloul upon his return from exile. Add to this the efforts made by Saad Zaghloul to remove the veil of Egyptian women, as he left no opportunity without calling for the liberation of women, It was required for those attending his sermons to lift the veil from her face. Then came magazines specializing in women's affairs Such as “Al-Masria” magazine and “The New Woman” magazine, which were published in 1925, It did not differ much from the “As Sufur” magazine in terms of issues related to women, and the issuance of books and articles calling for the removal of the hijab became commonplace. And in 1928 The book “Unveiling and the Veil” appeared by Nazira Zain al-Din, in which she called for removing the veil as one of the symbols of the backwardness and oppression of women. It is worth noting, in this context, that the statue of the renaissance of Egypt by Mahmoud Mukhtar, which was erected in one of the major squares of Egypt, next to the University of Cairo in 1992 Pictures of a woman dressed in the clothes of an Egyptian peasant, placing her right hand on the head of the Sphinx, and with her left hand lifting the veil from her face, an expression - as Mukhtar stated - of advancement and the desire to remove what hinders Egypt from progress and advancement, and it prevents her from returning to her old glory, and calls continued to remove the veil in various forms and methods, so that the third decade of the twentieth century would be without a veil, and no official law was passed to ban the veil, as happened in some other Arab and Islamic countries, and the matter remained a personal choice, but the impact of the various movements and calls to liberate women and remove the veil was stronger than the law, as the matter did not stop at removing the burqa, but rather extended to the veil, so that women of all classes since the beginning of the forties of the twentieth century (unveiled) . One of the reasons for this phenomenon may be that the veil was no longer part of the religious component during that period, but rather turned into a mere cultural heritage, like the fez for men, which made it easy to dispense with it in order to keep pace with the developments of the age, At that time, the veil lacked the character of religious obligation, which made taking it off an easy matter. This prompted some to try to awaken the religious sense of Egyptian women and invite them to wear the veil in response to the divine command, and not to conform to social custom. In the book “Tabarruj” by Nemat Sidqi in 1947 In which she called on the Muslim woman to complete the pillars of her religion by wearing the legal dress. But it happened that since the fifties of the last century, the state adopted leftist discourses and raised nationalist slogans, which led to the disappearance of the veil from the Egyptian street for decades. After the setback of June 1967 The hijab did not suddenly return to the Egyptian street. Rather, it went through a long throes, which paved the way for an increase in religious motivation and the desire of the Egyptians to draw closer to God, the national project retreated, the Egyptians tried to search in religion for a way to overcome the feeling of defeat and raise morale, so society gradually turned towards Islam, which appeared in the October War, when religious slogans were raised, where the October victory consolidated the societal shift towards religion. During this period, the number of women wearing the hijab was not large, but it began to gradually increase in the streets, universities and workplaces, The travel of large numbers of Egyptians to work in the Gulf countries at this time had an impact, Kabir to adopt the style of Gulf clothing, including the niqab, the veil continued to increase in the Egyptian street, and it was not affected by the state’s restrictions on political Islam groups and its suspension of their activities after Sadat’s assassination, this is thanks to the efforts of Al-Azhar sheikhs and the religious lessons and programs that were broadcasted by Egyptian radio and television. Celebrities, including female artists and media figures, began to wear the hijab. Influenced by the lessons of great sheikhs and preachers such as Sheikh Al-Shaarawi— This was done in different styles and ways, some of which, of course, were appropriate to the prevailing fashion, especially in light of the haste of fashion designers to adapt the veil according to the standards and lines of fashion and beauty. And at the beginning of the third millennium The number of veiled public and famous women has increased thanks to the new preachers, and their ability to attract young people by presenting a moderate Islamic discourse, and their reliance in their style on simplification and the use of modern terminology and modern methods, which approached the form of human development lessons, and they focused a great deal of their efforts on attracting a sector of upper-class women, and the presence of these preachers expanded in TV programs and satellite channels, and they began to appear in seminars held in universities and clubs, their lectures were widely distributed as cassette tapes. Despite the increase in the number of veiled women during this period, the intellectual debate over the veil did not stop, and this was embodied in the rejection of a number of thinkers and journalists of the veil and the call to remove it, and among the most prominent of these was the journalist Iqbal Baraka in her book. Entitled “The Veil: A Modern Vision” in 2003 And Muhammad Saeed Ashmawy in his book “The Truth of Hijab and the Authenticity of Hadith,” where they tried, through a special interpretation of some verses of the Holy Qur’an and what was stated in the noble Sunnah, to prove that the veil is not part of the religion and that it is a symbol of backwardness. On the other hand, it is worth noting the restrictions that it faced, some veiled women at the end of the last century and the beginning of the new millennium tried to curtail their role in society, by depriving them of holding high positions in the state and preventing them from appearing on television as announcers, with the exception of some limited models. After the revolution of January 2011 The veil in Egypt declined again for the following reasons The feeling of freedom after the revolution, which led to a series of repercussions, the most prominent of which was the state of disintegration that affected many traditional values, and the desire of many to get rid of the imposed social, cultural and religious restrictions and their attempt to break all constants, to demolish the old and rebuild on new foundations and standards. The failure of political Islam movements to fulfill their promises to large segments of Egyptian society, and the shaky image of youth after their vociferous involvement in political life, which created a state of confusion among some, after linking the teachings of the Islamic religion, and between the performance of these groups, and the outcome of that was a state of aversion or rejection of everything that could indicate, even remotely, belonging to these Islamic groups, and that was the veil. The distortion of the phenomenon of the new preachers, after they were seen as symbols of moderation and moderation of religion, they were seen as symbols of confusion between religion and business, and voices of ridicule began to rise from each other because their personal behavior conflicted with what they call for in their sermons and religious lessons, these and other reasons made the way open for movements demanding the removal of the veil, and nostalgia for the forties and fifties when Egyptian women were in full elegance without a veil, and the use of social media was expanded to promote these ideas, and the issue began to be raised on television and talk shows to discuss whether the veil is a cult or a habit. alien to society? Gradually, removing the hijab became a form of public defiance This includes what some girls are doing by publishing their pictures as they get rid of their headscarves in a way that is not devoid of provocation, and some of them wrote books documenting this stage of their lives to encourage the rest of the girls and women to give up their headscarves. On May 1, 2015 The call of some activists for millions to take off the veil, to which some women have already responded by standing in Tahrir Square. The truth is that we are now facing a very complex societal scene, It is noticeable that the number of veiled women is still large, and it can even be said They represent the majority in society. However, it is seen that their numbers are declining significantly, especially among the youth, and even a percentage of the veiled women themselves diverge from their traditional positions, and fluctuate between the religious form and the modern form of the veil, (by wearing the “Turban” and the Spanish), while others are trying to adapt, Hijab according to their desires by covering the head (as agreed) while the rest of their dress remains far from being religious or even socially acceptable decency. But despite this, the opposite phenomenon can be observed It is represented in the arrival of some of the traditional veil wearers to a number of public and high positions; Ministers, deans and announcers. However, this does not preclude confusion from the overall scene in Egyptian society. In conclusion It can be said that the movement of wearing and removing the veil is a revealing indicator of the distance through which the Egyptians move away or approach their frames of reference, since religion is the basic normative fence of the Egyptian personality, from which most of the characteristics are derived Its value system that governs its behavior and habits, it seems, is no longer taken for granted, as the Egyptian personality now seems to be in a state of retreat in the face of a number of Western influences, which tempt it to adopt reference frameworks and value systems that contradict its traditional formation, . It seems that this state of civilized confusion is likely to worsen, as long as the fundamental questions regarding the position of the Egyptians regarding their identity on the one hand, and the culturally dominant and culturally dominant other on the other hand, are not resolved. The links https://www.swissinfo.ch/ara/multimedia/%D8%B1%D9%85%D8%B2-%D8%A3%D9%85-%D9%85%D8%AC%D8%B1-%D8%AF-%D9%84%D8%A8%D8%A7%D8%B3-_%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D9%81%D9%8A-%D9%83%D9%84-%D8%A3%D8%B7%D9%88%D8%A7%D8%B1%D9%87/43188572 https://www.youm7.com/story/2016/10/28/%D8%AD%D9%83%D8%A7%D9%8A%D8%A9-%D8%AA%D8%B7%D9%88%D8%B1-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D9%85%D9%86%D8%B0-%D8%B8%D9%87%D9%88%D8%B1-%D8%A7%D9%84%D8%A5%D8%B3%D9%84%D8%A7%D9%85-%D9%88%D8%AD%D8%AA%D9%89-%D8%A7%D9%84%D8%A2%D9%86-%D8%A8%D9%8A%D9%86-%D8%A7%D9%84%D9%86%D9%82%D8%A7%D8%A8/2939497 https://www.pukmedia.com/AR/details/?Jimare=41410 https://binbaz.org.sa/fatwas/17331/%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D8%A7%D9%84%D8%A7%D8%B3%D9%84%D8%A7%D9%85%D9%8A-%D9%88%D8%B5%D9%81%D8%AA%D9%87-%D8%A7%D9%84%D8%B4%D8%B1%D8%B9%D9%8A%D8%A9 https://www.islamweb.net/ar/fatwa/285238/%D8%B3%D8%A8%D8%A8-%D9%86%D8%B2%D9%88%D9%84-%D8%A2%D9%8A%D8%A7%D8%AA-%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8 https://www.swissinfo.ch/ara/culture/%D8%A7%D9%84%D9%86%D8%B3%D8%A7%D8%A1-%D9%88%D8%A7%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D9%88%D8%A7%D9%84%D9%86%D9%82%D8%A7%D8%A8---%D9%87%D9%83%D8%B0%D8%A7-%D8%B3%D8%A7%D8%B1%D8%AA-%D8%A7%D9%84%D8%A3%D9%85%D9%88%D8%B1-%D8%B9%D9%84%D9%89-%D9%85%D8%B1--%D8%A7%D9%84%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE-/46443642 https://asejaiqjsae.journals.ekb.eg/article_158307_f00dfaaf2741846ba94ac543f9c398a7.pdf https://www.iasj.net/iasj/download/5cf1c516980bd21e https://journals.ekb.eg/article_144641.html https://www.ida2at.com/what-did-muslims-wear-early-ages-religion/ https://www.mawhopon.net/?p=3843 https://www.iasj.net/iasj/download/48056cb794df57c8 http://www.3rbi.info/Article.asp?ID=2721 http://www.khotwacenter.com/%D8%A7%D9%84%D8%AA%D8%B7%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D8%A7%D8%B1%D9%8A%D8%AE%D9%8A-%D9%84%D9%84%D8%AD%D8%AC%D8%A7%D8%A8-%D9%81%D9%8A-%D9%85%D8%B5%D8%B1/

The Scholars differed as to what is meant by People of the Book: Hanifiyyah doctrine Intent: Whoever believes in a prophet and acknowledges a book, among them are the Jews and Christians, and he believes in the Psalms of David - may God bless him and grant him peace - and the Scriptures of Abraham - may God bless him and grant him peace. This is because they believe in the religion of a heavenly house, a book, and the majority of scholars have gone, what is meant by it is: the Jews and Christians, all their different sects and others who do not believe except in the Scriptures of Abraham and the Psalms of David. They cited as evidence for this the Almighty’s saying: Allah says (أَن تَقُولُوا إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ (156) (Lest you say, “The Book was only revealed into two groups before Us, even though we were heedless of their study (156) They are unanimously agreed that the Book was revealed by us, the Jews and Christians, as Ibn Abbas said, Mujahid, Qatadah, and other translators said. The truth about the stories of Ibrahim and Zabur Dawud, peace be upon them The two pages of Ibrahim and Daoud were sermons and proverbs, without rulings, the ruling on books containing rulings has not been proven, Al-Shahrastani said: People of the Book: those who depart from the Hanafi school of thought, And the Sharia, who says the Sharia and its rulings, limits and signs, And what was revealed to Abraham and other prophets, may God bless him and grant him peace, is a book, but newspapers may deal with the People of the Book. The eating from their sacrifices If a Muslim or a Christian slaughters a sacrifice and the name of God is not mentioned on it or is not mentioned, then it is permissible to eat it, It is called the name of God when eating, and as Al-Bukhari narrated on the authority of Aisha, may God be pleased with her. God please her, some people asked the Prophet and said: Some people bring us meat. We do not know whether they mentioned the name of God over it or not, He said: Named God on it and eat.) Narrator: Aisha, Mother of the Believers Updated: Al-Albani | Source: Ghayat Al-Maram. Marrying a chaste woman: Biblical Muhassan: free, chaste Among the People of the Book: Al-Zamin, (Zamin: the institutes for which I am given a covenant to secure his money, honor and debts) and the contracting parties, and the people of war, and it is apparent, but its owner. He hates the marriage of the warriors female, According to the majority of scholars - he said - it is permissible for a Muslim to marry a woman of the Book without receiving Communion: Christian Communion: Before the Holy Eucharist, The Magi, the Four Imams, Al-Awza’i, and Al-Thawri. Some of the companions married women of the People of the Book, It was proven during the time of the Companions that Christians would marry Arab women. It has been stated in Tafsir Al-Baghawi that it is permissible for Uthman to marry: May God be pleased with her, Naila bint Farfsa, she was a Christian, She converted to Islam during his reign, and she is of Arab origin and not from the people of Israel. The benevolence for them Ihsan: mastery of work. Or the benefit of creation Note: Creating any creation is beneficial to God - Glory be to Him - any kind of benefit, such as work or anything else The Righteousness Righteousness is the language of goodness, and the faces of righteousness are the faces of goodness that include obedience to God Almighty and satisfaction Such as giving charity to the poor and people of knowledge, building mosques, establishing public charitable projects, and the like. Allah says (الْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ)) (The neighbor who is a relative and the neighbor on the side, And the friend of the side)) Accept and give gifts On the authority of Dawud bin Shapur, and Bashir Abu Ismail, on the authority of Mujahid, that Abdullah bin Amr was slaughtered with a sheep for his family, When he came, he said: Abdullah bin Amr said to his family when they slaughtered a sheep for him: Did you give it to our Jewish neighbor? Did you give it to our Jewish neighbor? I heard the Messenger of God, may God bless him and grant him peace, saying: “Gabriel kept recommending to me about my neighbor until I thought he would inherit from him.” The funerals of the People of the Book The scholars differed regarding the funeral prayer for the absent, so Al-Shafi’i and Ahmad held, according to the apparent meaning of his doctrine, that it is permissible, They cited as evidence what is in the Two Sahihs on the authority of Abu Hurairah, may God be pleased with him: that the Prophet, may God’s prayers and peace be upon him, mourned the Negus on the day he died, He took them out to the prayer place, lined them up, and said “Allahu Akbar” to him four times,   It is known that Al-Najashi died in the land of Abyssinia. The Hanafis and Malikis held that prayer in absentia is not permissible. They responded to the story of the Negus by saying that prayers be upon him, one of the characteristics of the Prophet, may God bless him and grant him peace. On the authority of Jabir, on the authority of Amer, he said: Umm al-Harith died, and she was a Christian, and the companions of the Messenger of God, may God bless him and grant him peace, testified against her. - A funeral passed by, and the Messenger of God, may God bless him and grant him peace, stood up, We stood with him, and I said: O Messenger of God! Is it a Jewish funeral?   He said: Death is fearful, so if you see a funeral, get up. Visit their graves It is also authentic that he said: “I asked my Lord for permission to visit my mother’s grave, and he gave me permission I asked him for permission to ask forgiveness for her, but he did not give me permission.” He also said that when he wanted to ask forgiveness for his mother, Gabriel, peace be upon him, was struck in the chest, And he said to him: “do not ask forgiveness for someone who is a polytheist.” He came back sad Justice: justice with them Allah says (لَّا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (8) (God does not forbid you from those who do not fight you on account of religion, and they did not expel you from your homes, that you be on a good character towards them and be just towards them. Indeed, God loves those who are just (8) Al Br: The good manners 4/624- On the authority of Al-Nawwas bin Samaan, may God bless him and grant him peace he said: I asked the Messenger of God, peace and blessings be upon him, about righteousness and sin, and he said: Righteousness: good character, And sin: what wavers within your soul, and which you hate for people to find out about. Narrated by Muslim. And he, peace and blessings be upon him, said: You do not widen people with your money, but you widen them with widen face and there is great goodness in fluency. On the authority of Umm Salamah, may God be pleased with her, that the Messenger of God, may God bless him and grant him peace, made a will upon his death, saying: On the authority of Abu Dharr, may God be pleased with him, that the Messenger of God, may God bless him and grant him peace, said: “You will conquer a land in which the Qirat will be mentioned, so be guardianship to its people, or they have covenant and mercy.” In Arabic language: The word ( Estwaso) the letter ( seen ) is add to the word ( Wasih) Not to harm them On the authority of Abdullah bin Omar, may God be pleased with them both, on the authority of the Prophet, peace and blessings be upon him, he said: Whoever kills a covenanter will not smell the scent of the Paradise, Its fragrance can be smelled from a distance of forty years. Narrated by Al-Bukhari.

First: How did the Messenger of God - may God bless him and grant him peace - deal with the People of the Book? - Hakim bin Hazam passed by Umair bin Saad while he was torturing people for tax in the sun, and he said: O Umair, I heard the Messenger of God, may God bless him and grant him peace, saying: (Indeed, God punishes those who torture people in this world.) He said: Go and let them go. God Almighty protects freedom of belief Allah says (لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ) (There is no compulsion in religion. Rightliness has been clearly distinguished from error.) He was visiting their patient On the authority of Anas bin Malik, may God be pleased with him, he said: “A Jewish boy was serving the Prophet - may God bless him and grant him peace - and he fell ill and came to visit him, So he sat at his head and said to him: (I became a Muslim), so he looked at his father while he was with him and said to him: Obey Abu Al-Qasim, so he became a Muslim, Then the Prophet - may God bless him and grant him peace - came out and said: (Praise be to God who saved him from Hell) “Narrated by Al-Bukhari. He accepted the gift from them and did not return it Abu Hamid said: The king of Aila gave the Prophet, may God bless him and grant him peace, a white mule, And he covered him with a cloak (a striped garment to cover himself with) and wrote for him in their village, Ibn Ishaq mentioned this in his biography. He said: When the Prophet, may God bless him and grant him peace, reached Tabuk, he came to him with Hannah bin Ru’bah, the owner of Aila, So he reconciled with him and gave him the tribute, and the Messenger of God, may God bless him and grant him peace, wrote a letter to him, which they have: In the name of God, the most gracious, the most merciful . This is a trust from God and Muhammad the Prophet is the Messenger of God for Bahna bin Ru’bah and the people of Aila,” so he reminded him, He mentioned the story of the Judaism and its gifting of the poisoned sheep to the Prophet, may God bless him and grant him peace. It is narrated on the authority of the Messenger of God, may God bless him and grant him peace, that he accepted a gift from the Jewish woman when she presented him with a sheep during the Battle of Khaybar. And (the Prophet, may God bless him and grant him peace, responded to the invitation of a Jew who invited him in Medina for barley bread and a lot of oil) Establishing treaties with them Christians also have the right to practice their religious rituals and not be forced to enter the Islamic religion, He concluded treaties with them, such as the treaties with the Christians of Najran, and with the Christians of Jarba and Adhar, where they protect themselves and their money from attack The Prophet, may God Almighty’s prayers and peace be upon him, made an alliance with the Jews, in which he stated that in their neighborhoods they would cooperate in repelling the sin, And the Aql of the offender who must pay blood money. Oh. For information, see Fatwa No.:196983. A Aqla whose unable to pay the blood money due to poverty, or a small number, it is paid by the treasury, and if it is not available, it has other ways to pay it - it does not belong here - He dealt with them in financial matters On the authority of Ibn Abbas, he said: (The Prophet, may God bless him and grant him peace, died with his armor mortgaged for twenty saa’s, Of the food he took to his family. Al-Tirmidhi said: This is a good and authentic hadith. He answered all their questions Imam Ahmad narrated with his chain of transmission on the authority of Ibn Abbas, who said: Jews came to the Messenger of God, may God bless him and grant him peace, and said: O Abu al-Qasim, we ask you about five things, If you inform us of them, we will know that you are a prophet and we will follow you, and we will take upon them what Israel took upon his children When they said, “God is the Protector of what we say.” He said, “Come.” They said, “Tell us about the sign of the Prophet, He said: His eyes sleep but his heart does not sleep. They said: Tell us: How does a woman become feminine and how does she become masculine? told us what Israel forbade himself. He said: He was suffering from sciatica and did not find anything that suited him except such-and-such dairy, My father said: Some of them meant camels, so their meat was forbidden. They said: You are right. They said: Tell us what this thunder is, He said: An angel from the angels of God Almighty entrusted with the clouds in his hand, or in his hand is a prick of fire with which he repulses the clouds and drives them wherever God commands, He said: An angel from the angels of God Almighty entrusted with the clouds in his hand, or in his hand is a prick of fire with which he repulses the clouds and drives them wherever God commands, they said: What is this voice that is heard? He said: His voice. They said: You have spoken the truth, but one remains, and it is the one we pledge allegiance to you if you tell us about it, There is no prophet except that he has an angel who brings him the news, so tell us who your friend is, He said: Gabriel, peace be upon him. They said: Gabriel is the one who sends down war, fighting, and torment, our enemy. If you said Michael is the one who sends down mercy, plants, and drops, it would be so, Then God Almighty revealed: Whoever is an enemy of Gabriel. To the end of the verse. finish. The constitution or newspaper of the city with the People of the Book Among the items: 1 - Whoever of the Jews follows us will have victory and an example, neither being oppressed nor taking advantage of them. 2 - “The Jews of Banu Awf are a nation with the believers. The Jews have their religion, Muslims have their religion, their followers and themselves, except for the one who wrongs himself and commits a sin, for he does not harm anyone except himself and his family. 3 - “The Jews will spend with the believers as long as they are at war 4 - And among them is victory over those who fought the people of this newspaper 5- Whoever goes out is safe, and whoever stays in Medina is safe, except for those who are unjust and sinful, God is the In the arm of those who are righteous and pious, and Muhammad is a messenger. How did the Messenger of God - may God bless him and grant him peace - appoint a guardian over them? On the authority of Umm Salamah, may God be pleased with her, that the Messenger of God, may God bless him and grant him peace, made a will upon his death, saying: ((God God in the Copts of Egypt; for you will prevail over them, and they will be your number, and helpers in the path of God)) If he harmed a one of the people of the book, he harmed me (he said): I said: In Al-Khatib’s narration on the authority of Ibn Masoud: Whoever harms one of the people of the book, I will be his opponent, whoever I oppose, I will oppose him on the Day of Resurrection. Their right to life Neither the Prophet nor the Companions would kill a Jew without sin, but for betrayal and treachery the punishment was punishable. The Prophet did not try to force the Jews to convert to Islam. Mark Cohen points out that the Jewish people lived under Islamic rule, tolerance and integration Mark Cohen refers to the time period as a “golden age” for Jews in Andalusia, with more opportunities available to them, the Jewish people found solace under Islamic rule during the Middle Ages. The situation of Jews in Muslim countries was not entirely free from persecution. The right to own property The Prophet recognized the right of the Jews to what they wanted and did not attempt to confiscate their property The Messenger guaranteed the protection of existing Jews as Muslims, and they cooperate with each other against external enemies. The right to justice and redress of injustice The Prophet, may God bless him and grant him peace, dealt with the Jews on the basis of equality and removed injustice from them, even if they were persecuted by Muslims, he would not hesitate to rule in favor of a Jew if he was right. The relationship of the Messenger - may God bless him and grant him peace - with Christians Christians had the right to practice their religious rituals Ibn Katheer said in his interpretation: Ibn Ishaq said: Muhammad bin Jaafar bin Al-Zubayr told me, saying: They came to the Messenger of God, may God bless him and grant him peace, Medina, They entered his mosque when he prayed the afternoon prayer, wearing the garments of a woman: They entered his mosque when he prayed the afternoon prayer, wearing habra clothes (a striped cotton or linen dress that was made in Yemen) A robe (a long-sleeved dress, with wide sleeves, with a slit in the front, worn over clothes) and robes as beautiful as the men of Banu al-Harith ibn Ka’b, He said: Some of the companions of the Prophet, may God bless him and grant him peace, who saw them say: We have not seen a delegation like them after them, Their prayer had come, so they stood in the mosque of the Messenger of God, may God bless him and grant him peace, praying, The Messenger of God, may God bless him and grant him peace, said: Call them, and they prayed to the east. The Prophet, may God bless him and grant him peace, recognized their good qualities Like the Negus: When the Messenger saw the persecution of his companions, and was unable to provide them with protection, he allowed them to emigrate... to Abyssinia; For there is a king under whom no one is wronged.” The Messenger of God - may God bless him and grant him peace - permitted the right of Muslims to seek refuge in the lands of Christians Abyssinia - or the Kingdom of Aksum - represented a unique situation, as it was a Christian state, but it did not belong to Byzantium, rather, it follows the Coptic Orthodox sect, which was persecuted by Byzantium, which created in the political authority there a state of “understanding” for the idea of escaping persecution, It is not linked to agreements with the Quraish, but rather its relationship with the Quraish and the Arabian Peninsula, It was lukewarm as a result of Arab support for the expulsion of the Abyssinians from Yemen, Which they were occupying, and as a result of the Abyssinian campaign led by Abraha, which had previously raided Mecca. Reaching it does not require the risk of taking roads that pass through allies of the Quraysh, all that is required is to reach some Red Sea ports, such as Jeddah or Yanbu, and then cross the same sea by ship. His reconciliation with them So the Messenger of God - may God bless him and grant him peace - wrote a letter to the people of Najran: “In the name of God, the Most Gracious, the Most Merciful, from Muhammad the Prophet to Bishop Abu Al-Harith and the bishops of Najran, And their priests, and their monks, And all that is under their hands, whether small or large, is the protection of God and His Messenger, A bishop does not change his bishopric, Not a monk from his monastic order, nor a priest from his priesthood, none of their rights, nor their authority, will be changed, nor did they do anything like that, The side of God and His Messenger have never been righteous and sincere over them, neither afflicted with injustice nor wrongdoers.” In another version: Bishop Abu Al-Harith came to the Messenger of God, may God bless him and grant him peace, and with him was Al-Sayyid Al-Aqib and the leaders of his people, and they stayed with him, listening to what God Almighty revealed, He wrote this letter to the bishop and to the bishops of Najran after him, saying in it: (In the name of God, the Most Gracious, the Most Merciful, from Muhammad, the Prophet, Messenger of God, to Bishop Abu Al-Harth and the bishops of Najran, Their priests, their monks, their merchants, and their slaves, and all that is under their hands, whether little or much, A bishop may not change his bishopric, a monk from his monastic order, nor a priest from his priesthood, It does not change any of their rights, their authority, or what they used to be, they will have the protection of God Almighty and His Messenger forever, they are not sincere and correct, not burdened by injustice or wrongdoers.)

The tenth day of Dhu al-Hijjah, which is the day on which pilgrims sacrifice a sacrificial animal, and therefore it is called Eid al-Adha, and fasting is forbidden on this day. (jurisprudence) Allah says “فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِن شَاء اللَّهُ مِنَ الصَّابِرِينَ فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّ هَذَا لَهُوَ الْبَلاء الْمُبِينُ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ سَلامٌ عَلَى إِبْرَاهِيمَ كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ “When he reached the end of the seeking with him, he said, ‘O my son, I see in a dream that I am slaughtering you, so look what you see. He said, “O my father, do what you are commanded, You will find me, God willing, among those who are patient. When they submitted, and He give Him his forehead, and We called him, “O Abraham: You have come true the vision, so do I. We recompense benefactors, Indeed, this is the clear affliction, We ransomed him with a great sacrifice and left him with good praise from others, Peace be upon Abraham. Thus do We reward the benefactors, Indeed, he is one of Our faithful servants. Are you a father? Do you have children or young people? If they were children and they went with you on a long walk on a hot day, what would they say to you? If you are walking and not riding, we are tired - can we ride - when is the end of the walk? is not it ? This is the nature of children, but young people have another nature, a bold nature - a love of life and activity, a love of being close to the father if he has moral character and mercy towards them while they are children, They love to walk with him, they love to talk to him, and to go out alone with their parents. the nature of parents and their young male children, especially those whose nature has not relapsed, is the nature of friendship and attachment, the whole matter is in attachment, so when God Almighty mentions (when he reached the point of striving with him), he does not mean words and the matter is over, but rather he means attachment, and how do you know what attachment is? It is the fruit of a healthy life, When a father sees his son, he is no longer dependent on him, but he is independent, but despite that, he is like his father. He loves working with him, going out with him, and seeking with him, and look at these tender expressions that almost drip with blood. He said, “My son, I see in a dream that I am slaughtering you.” Why did he not call him by his name? Ismail, I saw in a dream that I was slaughtering you? Why didn't he tell him, son, I saw such and such? Rather, he started, son, because he is young and perhaps he believes that his father does not love him through this story, so he started with the father’s tenderness so that doubt would not enter his heart in the first place, off course Allah know the best. And look at what the bereaved father said (so look what you see). Can you imagine saying something like this to your son? If you told him, do you imagine that he would doubt your love? Imagine what his answer would be to this strange question, Why did he give him a choice in the first place if this was a divine ruling? The truth beats and tenderness of the heart when it is broken, as if it is saying to him: Excuse me, my son. (He said, O father, do as you are commanded) He is also stranger than his father - peace be upon them - He did not say to him, “You are old and senile” - God forbid that he should say this - or anything else. Rather, he was a blessed son who had reached the age of seeking (oh father) Do what you are told and understand that this is a divine command. He understood from his young age that there are things in life called (trials), and the greater a person’s destiny is in the sight of God - the Almighty - His test was greater, and here is a pause: This is a young man, and life’s tests began for him like his father at a young age. You see what fate has in store for him: Will he be afflicted like the afflictions of Abraham - peace be upon him?   Or lighter? Let the days, our master Ismail, show you what the days want from you? (You will find me, God willing, among those who are patient.) Here is the strangest thing about youth: enthusiasm, empty promises that are not kept, or that he excludes himself from patience except after God’s permission. This is the jurisprudence of the son of the prophet. (So when they submitted and turned to the forehead) see: The speech at the beginning came on the tongue of each one of them (our master Abraham and our master Ishmael) in the singular, or here the speech came in the dual form, (they surrender)) What does this mean? It seems that these are feelings of faith that swept through the father and his son at these moments, and perhaps the looks of the eyes speak more than the tongue, as if a farewell after thinking and deliberation (the Qur’an does not mention how much time it took) the calling until they reach this state, and look at the case of (He gave him the forehead: So the matter is not just resonant slogans or words that do not reach the throats, but rather action and movement for the sake of a heavenly goal whose purpose is not understood) And we called him: The letter W indicates kindness in the Arabic language, and not like the letter F, indicates speed, right? God - the Almighty - seems to have put them through a profound test and enough time to make a decision - of course God is Most High and Most Knowing - but here and here is only the time for the call (the time to surrender) the surrender is one of the virtues in Islam. There is a rare act of worship that many Muslims do not know about. The virtue of (surrendering to God in times of adversity). Have you ever experienced hardship? Of course, we are in this world. What did you do: revolution - shouting - perhaps complaining and false statements against God? Did your revolution come about with your sectarian demands? Of course not, isn't it? When did your factional demands come to you on a plate that you did not choose? when I calmed down and it may have taken some time or even a long time: So when? Check yourself: when you gave up. This is the nature of God’s dealings. Whether he is satisfied or displeased is not important. What is important is that you will not truly obtain your demands until you surrender. (And We called to him, “O Abraham, you have confirmed the vision. Indeed, thus do We reward the benefactors) Abraham - peace be upon him - believed his vision and transformed it from a mere dream into a reality,And you, did you believe your visions, and what makes you say that I see visions, and perhaps I have not seen one in my entire life? If you have not seen a vision one day, but rather a heavenly message has reached your ears or a vision with your eyes and you are certain that it is a message from God (the words are of course for believers) Did you believe it? Did you achieve it as God intended? Or did you ignore it and turn your back and mind to it and say that it is incomprehensible? This is the father of the prophets and his son who believed the vision with truth. And see: Who does he think believed the vision or did not believe it? God - So this is a strong belief, for there is no better testimony than God’s testimony over anyone regarding the truth, and look at what God Almighty says (Indeed, thus do We reward the benefactors.) What is the relationship between benevolence and honesty, my dear brother? Does God Almighty count honesty as benevolence? God knows . (Indeed, this is the clear test, and We ransomed him with a great sacrifice.) Who says that it is a clear test? God Almighty, and you know that God only speaks the truth, And you know that God does not speak in an exaggerated manner as we do, which is a type of lie. What this means is that God Almighty appreciates sensations and feelings and does not distance them from us or cancel them, but rather wants us to transcend them, There is a great gap between enforcing feelings and sublimating them. The affliction was clear to everyone who heard it at that time and to this day, so the reward was great as you can see, and if you have a great affliction, so, wait for the reward is greater from the Most Generous Lord. (And his legacy is praised by others) You and I, and we, Muslims, are still mentioned, and we greet him five times every day in prayer and in greetings in the prayer, Don't you see that immortal deeds immortalize the memory of their doer? Peace be upon you, my lord Ibrahim - peace be upon Abraham - peace be upon him - (Thus do We reward the doers of good.) Look, the second time kindness is mentioned in the same verse. If you do a good job in your work and your boss praises you at work, you will feel proud, especially in front of your colleagues at work. Nevermind, Abraham - peace be upon him - is mentioned twice as a doer of good deeds. The same verse. (Indeed, he is one of our faithful servants) A strange appendix to the noble verse. I understand the verse to end with him being one of our good-doing servants, nay, of the believers, and this is an indication that faith and benevolence, they are indivisible, and God, of course, is Most High and Most Knowing, and another indication that believing in God is an honor and the honor of worshiping Him is sufficient for us - Glory be to Him - The story of our Master Abraham - peace be upon him - may God redeem him and your son, your neighbor’s son, your cousin and other thousands of people - has ended with the test of our Master Abraham to put something new on the earth, no one knew about him, and you began your story and it will end after a specific time set by God. If you are in a great calamity and you are not patient, but rather do good in this calamity, then trust in God Almighty - after this pain, you will reap a lot of good, and perhaps you will inspire someone, and perhaps you will be proud of your pain after a while, and perhaps this pain is the key to people knowing you and your victory in the end. In  the end We remind you of what we brought above: There is a forgotten act of worship among many Muslims called (good submission to God in times of adversity), and you do not understand the adversity, and you suffer from the adversity, and you do not understand the adversity. One day you will be rewarded for this patience and good surrender.

Eid in language A noun for something that returns and is repeated in a time or place Eid al-Fitr The first day of Shawwal, which is the first day on which fasting begins to break the fast, and therefore it is called Eid al-Fitr. Fasting is forbidden therein. First: Introduction for the feasts in general Research highlights the health and well-being benefits of celebrations the research, published online in the Journal of Public Policy & Marketing, finds that celebrations with three conditions. social gathering eating or drinking intentionally marking a positive life event will increase perceived social support. Perceived social support, according to previous research, is the belief you have a social network that will be there for you in case of future, negative life events. That belief is associated with health and well-being outcomes, including increased life-span and decreased anxiety and depression. Wight and her co-authors, including professors Danielle Brick of the University of Connecticut, and James Bettman, Tanya Chartrand, and Gavan Fitzsimons of Duke University, used behavioral experiments to survey thousands of participants over several years. The research revealed that: even if gatherings are virtual, if everyone has food and drink (no matter if it's healthy or indulgent) and they're celebrating positive events, this also increases a person's perceived social support, and they can receive the same well-being benefits from it. It also has implications for marketing managers or anyone looking toraise funds for a good cause. The researchers note that hosting celebrations that increase perceived social support can be especially beneficial at places serving populations more at-risk of loneliness and isolation, like nursing homes or community centers. They also note the importance of understanding the well-being benefits of celebrations: for policymakers looking to implement regulations or measures that could impact social gatherings, like COVID lockdowns, to avoid negative consequences to mental health. They recommend that if organizers need to have virtual celebrations, they should involve some type of consumption and the marking of a separate, positive life event, so people leave the celebration feeling socially supported. Second: The jurisprudence part of the topic For the first hadith - The Messenger of God, may God bless him and grant him peace, came to Medina and they had two days to play. He said: what are these two days? They said we used to play during pre-Islamic times, the Messenger of God, may God bless him and grant him peace, said, “Indeed, God has replaced you with them better than them on the Day of Eid al-Adha and the Day of Fitr.” We conclude from the hadith 1- We used to play in it in pre-Islamic times: The Messenger of God did not deny the word (play) by remaining silent about it, this means that play is desirable, especially when children play and you are an expert that there are educational playing that refine and develop the personality, there are also commendable types of play, such as playing with the horse to train it or otherwise. 2- I have changed for you: I have walked through life and know that there is no void in the universe, If you want to take something from its place (forbidden, for example), replace it with something else and do not leave it empty so that he can fill it as he pleases. (replacement and substitution) The second hadith On the authority of Abu Hurairah - may God be pleased with him - While the Abyssinians were playing with the Messenger of God, may God bless him and grant him peace, with their spears, when Omar ibn al-Khattab entered, he fell for the gravel to scavenge them with it, Then the Messenger of God, may God bless him and grant him peace, said to him: Leave them oh Omar. Meaning: Leave them alone, as they are the sons of Arfidah, which is an Abyssinian nickname. Or the oldest name of their father, and it was said: They are a dancing race. Why did the Messenger of God - may God bless him and grant him peace - let them dance? And Omar bin Al-Khattab forbade rebuking them? His saying - may God bless him and grant him peace - (Leave them, for they are Banu Arfidah) is evidence that the Messenger of God did not kill people’s customs unless they contradicted the religion in something, these are children: their nature is playful and joyful,   especially if this fun is inspired by their environment in which they live. Perhaps because the Messenger knows the benefit of happiness and joy for the immune system: it strengthens it and raises its level of performance. Perhaps because for children: playing enriches their imagination, removes negative energy, and introduces positive energy instead. Perhaps because toys for children are like dreams for adults, they express what happened during the day and night, and so children find themselves at times of war, all the games they play are related to tools of war, which they imitate with any small objects, and through this play they express what they want, and not for what they fall under - may God recover everyone. The same hadith as before, with another narration He, may God bless him and grant him peace, said: “Take it, O Banu Arfidah, until the Jews and Christians know that there is room for a break in our religion.” 1- There are people who are strict in their religious rulings, and there is nothing wrong with them. Perhaps the character is serious and does not accept clowning in their life, or she went through many painful experiences and had this serious personality. I was created from him, and here the situation is sound, if he takes himself with this seriousness and this strength, but the problem is when he wears this seriousness to those around him, even if they are women or children, and therein lies the character. By our master Omar bin Al-Khattab - may God be pleased with him - not only this position - but many situations in his life, where he wanted to oblige people to do what he committed to, the result was that the Messenger of God - may God bless him and grant him peace - commanded him every time: Leave them, O Omar. In this case, love of religion does not contradict entertainment and joy even a little.

The legitimacy of Eid prayer The Eid prayer is a legitimate prayer, and its legitimacy has been proven based on what is stated in the Book of God, the Sunnah of His Prophet, and the consensus of the nation. God Almighty said: (Pray for your Lord and sacrifice) the prayer mentioned in the verse is intended for the Eid prayer, as is known from the scholars of interpretation, and Imam Al-Bukhari narrated in his Sahih on the authority of Abdullah bin Abbas - may God be pleased with them -: (I witnessed the Eid with the Messenger of God, may God bless him and grant him peace, Abu Bakr, Omar and Othman, May God be pleased with them, they all prayed before the sermon.) The conditions for the obligation and validity of Eid prayer The conditions for the obligation of Eid prayer: The conditions for the obligation of Eid prayer were stated by many scholars regarding its ruling Hanifis say The obligation of Eid prayer, and the intention of it falling between the obligatory and the Sunnah. They stipulate that the Friday prayer is obligatory, as the Friday prayer should be: the imam and the homeland, in the community and masculinity, freedom, its necessity, residence and physical safety. While the Hanbalis went on to say that the Eid prayer is sufficient and obligatory The conditions for the stability of its obligation in the country, and the number of obligatory Friday prayers They went on to say that it was a specific year. So they stipulated that they should confirm her Sunnah, and Friday prayer should not be obligatory, and they added the condition that the Muslim does not care about performing the Hajj obligation. The Shafi’is said: It is a confirmed Sunnah for every responsible person: adult, male and female, resident and traveller, free and slave. The conditions for Eid prayer The conditions for the validity of the Eid prayer according to the Hanafi school of thought, such as the conditions for it being obligatory and the most important The imam, the country, the group, and the time. As for the Hanbalis, they specified the time and the sect only. As for the Malikis and the Shafi’is, they only need time, In addition to the above, what is required for each of them is the validity of prayer, purity, facing the Qiblah, and covering the private parts. The Sunnahs of Eid prayer What is prescribed in Eid prayer is prescribed in all other prayers, sayings and actions, in addition to the Sunnah in several other matters, as follows:: Continuing the reading in the two rak'ahs of the Eid prayer by not separating the takbir from the reading. The bathing before Eid prayer Perfuming Choose the best clothes Eating dates before going to prayer is special for Eid al-Fitr Going to pray on your feet Going one way and coming back another Takbir all the way to the worshiper in a slightly loud voice, (special for Eid al-Adha) The call to prayer by saying: “Prayer is comprehensive.” It is not prescribed for the call to prayer or the iqamah How to perform it? Eid prayer According to the four schools of thought Eid prayer is two rak'ahs in a public square Takbir (first rak'ah) Then he says six more takbirs, and raises his hands to his shoulders at each takbir., He places the right on the left, between every two takbirs, and God remembers them, and those takbirs are before seeking refuge and reading. It is disliked to omit these takbeers, or to increase or decrease them If he begins to seek refuge with God before reciting the takbirs, he should recite them all and make amends for them If the imam begins to recite Al-Fatihah without the person praying behind him completing his takbirs,He does not attend it due to the loss of its place, so the worshiper is obliged to follow his imam in prayer. If the imam neglects the takbirs or omits them, those behind him follow him in that. Then read Surah Al-Fatihah and Surat Al-Fatihah. 2 - The second rak’ah The praying person says five takbirs in the second rak’ah, except for the ihram takbir, Regarding how he enters the first rak’ah, it is Sunnah for the imam to recite Surat Al-Qamar in the second rak’ah, or to read Surat Al-Ghashiya. 3- After performing the prayer The imam sat lightly after performing the prayer, looking at the people. He addresses them and reminds them of the Eid and its provisions Al Hanifiyyah The first: Intention, then reciting the opening supplication 2 - He raises the hands three times, separating them with a short pause, saying: Glory be to God, praise be to God, there is no god but God, and God is great, then I seek refuge in God, and reading Surat Al-Fatihah, one of the surahs of the Qur’an, and it is permissible to read Surat Al-A’la. 3- The second rak’ah is performed, starting with the Basmalah, then reciting Al-Fatihah, Then another surah, preferably Surah Al-Ghashiya, then three takbirs are performed before bowing. 4 - Then he addresses the people after finishing the prayer in two sermons.the first begins with nine takbeers, the second with seven takbeers, and a short session between the two sermons. This is evidenced by what was narrated by the companion Abu Saeed Al-Khudri, may God be pleased with him: (The Messenger of God, may God bless him and grant him peace, used to go out on the day of Fitr, Eid al-Adha comes to the prayer area first when he starts the prayer and then goes, He stands in front of the people, makes the people sit in their rows, preaches to them, advises them, and orders them. Al-Malikiyah The first: In the first rak’ah, the takbir is recited with seven takbirs along with the takbir al-Ihram before reciting, The second: Five takbeers in the second, except for the takbeer by standing, It is not prescribed to raise the hands when pronouncing the takbeer except during the takbeer in ihram, and the takbir does not make any difference. . 3- The sermon is performed after the prayer by opening it with the takbir, And sitting at the beginning and middle of it, and remembering the rulings of the Eid.

First: The merit of Friday The first Hadith His saying (may God bless him and grant him peace) The best day on which the sun rises is Friday, In it Adam was created, in it he was entered Paradise, and in it he was expelled from it” (Narrated by Muslim). The second Hadith On the authority of Abu Hurayrah, may God be pleased with him, on the authority of the Prophet (may God bless him and grant him peace) who said: Whoever takes a bath and then comes to Friday prayer, prays what is decreed for him, then listen until he finishes his sermon, and then prays with him, he was forgiven for what was between it and the other Friday, and the virtue of three days.” (Narrated by Muslim). The third Hadith On the authority of Abu Hurayrah, may God be pleased with him, that the Messenger of God (may God bless him and grant him peace) said: the five daily prayers, Friday to Friday, and Ramadan to Ramadan, expiation for what is between them if he avoids major sins.” (Narrated by Muslim). The forth Hadith On the authority of Hudhayfa bin Al-Yaman that the Messenger of God (may God bless him and grant him peace) said: God strayed from Friday those who were before us, and it was for the Jews on Saturday, It was for the Christians on Sunday, so God brought us, so God guided us to Friday, so He made Friday, Saturday and Sunday, and likewise they will follow us on the Day of Resurrection, we are the other people of the world, and the first ones on the Day of Resurrection will be judged for them before the creation.” (Narrated by Muslim). The fiftieth Hadith On the authority of Al-Nu’man bin Bashir, he said, “The Messenger of God used to recite on the two Eids and on Fridays, glorifying the Name of your Lord, the Most High.” Meaning: Surah Al-A’la, And did the hadith of Al-Ghashiah come to you, “The meaning: Surat Al-Ghashiah?” He said: If Eid and Friday meet, on one day, he recites them also in the two prayers” (Narrated by Muslim). The sexist Hadith The best day on which the sun has risen is Friday, on it Adam was created, on it he descended, on it he repented, and on it he died, on it the Hour will come, and there is no animal that is not except it listening, on Friday, from the morning until the sun rises in twilight of the hour, except for the jinn and mankind, and there is an hour in which a Muslim slave does not come while he is praying, He asks God for a need but He will give it to him. Ka’b said: That is every day every year? I said: Rather, every Friday. He said: Ka’b recited the Torah and said: the prophet is honest, Abu Huraira said: Then I met Abdullah bin Salam and spoke to him in my sitting with Ka’b, Abdullah bin Salam said: I know what hour it is. Abu Huraira said: I said to him: So tell me about it. Abdullah bin Salam said: It is the last hour of Friday, so I said: How is the last hour of Friday when the Messenger of God said that a Muslim slave does not encounter it while he is praying, and that hour he does not pray in it? Abdullah bin Salam said: didn’t the Messenger of God (may God bless him and grant him peace) say: “He who sits in a gathering awaiting prayer?” he is in prayer until he prays? He said: I said: Yes. He said: It is that.” (Narrated by Abu Dawood). The seventh Hadith One of your best days is Friday, so pray more for me on it, for your prayers represent before me. They said, “Oh, Messenger of God.” He said, so they said, O Messenger of God, how do you offer our prayers to you when you threw? He said: They say yes. He (peace and blessings of God be upon him) said: “God, the Blessed and Exalted, has forbidden the bodies of the prophets on land .” (Narrated by Abu Dawood). Second: The Jurisprudence and the rulings on Friday prayer What is the ruling on Friday prayer? An individual obligation on every sane, settled adult Muslim who has no excuse for abandoning it. And what indicates about that Saying God Almighty يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا نُودِيَ لِلصَّلَوٰةِ مِن يَوۡمِ ٱلۡجُمُعَةِ فَٱسۡعَوۡاْ إِلَىٰ ذِكۡرِ ٱللَّهِ وَذَرُواْ ٱلۡبَيۡعَۚ) [الجمعة: 9]. O you who have believed, when the call to prayer is called from the day of the Friday, seek to the remembrance of God and leave off the sale) (Al-Jumu`ah: 9). His saying (may God bless him and grant him peace) “People will stop leaving the Friday prayers, or God will seal their hearts, then let them be among the unwary.” (Narrated by Muslim).  Q: On whom is Friday prayer obligatory - and who is not? The prophet Peace Be Upon Him said- (Friday is a right and obligatory for every Muslim in a group except for four: a slave, a woman, a boy, or a sick person), based on this hadith, it can be said that the Friday prayer is obligatory for everyone who fulfills the following conditions: Muslim The male sane adult sound free Q What is the number of Friday prayers held? The opinions of the four imams varied regarding the number of Friday prayers held, and the following are their sayings The first saying Friday prayer is held by three people, and this is the doctrine of Abu Hanifa The second saying It meets with a number of people in the village, and does not meet with three and four people, and this is the doctrine of the Malikis. The third saying The Friday prayer is held by forty people, and this is the Shafi’i school of thought, and it is well-known on the authority of Imam Ahmad. Q What are the conditions for the validity of Friday? The time It is not valid before its time or after its time, like the rest of the obligatory prayers, and its time is like the time of the noon prayer.  To be attended by a group  It is not valid from a single, and at least of group: three. The settlementIt is residing in a built-up village that does not leave it in summer or winter, and does not leave it in summer or winter, as for the people of the deserts and the nomadic tents it is valid from them and is not obligatory upon them, Before the two sermons The Prophet's sedulity of them. Q How is the Friday prayer?  Friday prayer is two rak'ahs in which the recitation is recited out loud, and it is Sunnah to recite in the first rak'ah - after Al-Fatiha - Surat Al-Jumu'ah, And in the second - after Al-Fatihah - Al - Munafiqun, or he reads Surat Al-Ala in the first, and in the second Al-Ghashiyah. (narrated by Muslim).  Q What are the two sermons and what is their ruling? The Ruling on two sermons The two sermons are obligatory, and they are a condition for the validity of Friday prayer If most of the audience understand Arabic spoken in Arabic; In order to learn the Arabic language, and not to violate the guidance of the Prophet - may God bless him and grant him peace. Although most of the attendees do not understand Arabic There is nothing wrong with delivering it in other languages, for the original sermon is education uidance is not just uttering, taking into account mentioning the verses in Arabic - if possible - then translating their meaning. Q Are there completion for the sermon? The Friday sermon has no pillars, rather it is achieved by what the name of the sermon is known as the sermon as custom, but from the perfection of the sermon, the preacher should come up with the following: Praise God The two witnessPrayers for the Messenger of God Read something from the Qur’anThe sermon Q What are the desirable of the two sermons?  The sermon on the pulpit  The preacher's greetings be upon the people upon his ascent  Separate the two sermons with a light sitting  shortens them   Du'aa between them  The prohibitions in the Friday prayer 1- It is forbidden to speak while the imam is delivering the sermon on Friday Because he (may God’s prayers and peace be upon him) said: “If you say to your freind on Friday: “Listen” and the imam is delivering the sermon, so you have made a Lagho: useless talk. (Narrated by Al-Bukhari). he hates to him cross people's necks Unless he is an imam, or he crosses an empty place that he does not reach without that. didn't delay until after the sermon The Muslim should hasten to the Friday prayer and be early in it, If he delays the prayer and reaches kneeling with the imam, In the second rak’ah, complete it with a Friday prayer, and if he does not catch up with the second rak’ah, then he should complete it at Dhuhr, Likewise, whoever misses Friday prayer for sleep or something else, then he prays it at noon prayer meaning: four rak'ahs . He, peace and blessings be upon him, said: whoever goes to Friday prayer in the first hour, it is as if he sacrificed a camel, and whoever goes in the second hour, it is as if he sacrificed a cow, and whoever goes in the third hour, it is as if he sacrificed a horned ram, and whoever goes in the fourth, it is as if he sacrificed a chicken, and whoever goes in the fifth, it is as if he is near an egg issues In Jummah prayers  From sunnah The Sunnah is for the pulpit to have three levels, following the pulpit of the Messenger of God  One call to prayer is prescribed if the imam sits on the pulpit, as it was in the era of the Messenger of God - may God’s prayers and peace be upon him - and Abu Bakr and Umar - may God be pleased with them both, Because the possibility of knowing the time has begun is easy, so the reason for the legality of the call to prayer of Othman - may God be pleased with him - was denied, as he used to call the city market to teach people that the time had entered If the worshiper is present and the imam is delivering the sermon, he prays two light rak’ahs before sitting down; because the Prophet (peace and blessings of God be upon him) said: “If one of you comes on Friday while the imam is delivering the sermon, let him pray two rak’ahs, and pass them both.” (Narrated by Ibn Khuzaymah). The Sunnah prayers are two rak'ahs. As narrated by Ibn Omar, may God be pleased with him, he said: “The Messenger of God used to pray two units of prayer after Friday in his home” (Narrated by the group), or four; As the Prophet said: “Whoever among you is praying after Friday, let him pray four” (Narrated by Muslim). And the best prayer in his home. If the Eid and Friday meet, then it is more cautious to pray the Eid and Friday prayers, If he prays the Eid, he must at least pray Dhuhr, and it is permitted for the people of distant cities, if they pray the Eid, not to return to the Friday prayer, On the authority of Iyas bin Abi Ramlah Al-Shami, he said: “I witnessed Muawiyah asked Zaid bin Arqam: I attend two Eid together with the Messenger of God? He said: Yes, he prayed the Eid prayer at the beginning of the day, then he made a concession on Friday, and said: Whoever wants to gather, let him gather.”It is Sunnah for Friday prayer to be a Sunnah before the call to prayer, but it is mustahabb for an absolute voluntary prayer before the call to prayer. He said: “Whoever takes a bath on Friday and purifies himself with whatever purification is possible, then he anointed him with some of his oil, or touched the perfume of his home, then went away, and did not differentiate between two, and he prayed what was written for him, and when the imam came out, he listened, he will be forgiven for what happened between him and the other Friday.” (Narrated by al-Darimi). It is not part of the Sunnah what is called the Friday surah, where the worshipers sit before the Friday prayer and listen to a reader reciting to them some verses of the Qur’an, Until the Friday prayer is called, or collective chants and remembrances are heard on loudspeakers The Psychological and social benefits of Friday prayerRecent research confirms that the positive social life of man It benefits his health more than diet and exercise, and lowers the risk of diseases such as heart attack, dementia, and even the common cold. New research came from the University of Exeter in Australia, where scientists found that staying within the same group, and working within a group, whether at work or at home, has a significant healing effect on diseases. After a long observation, Professor Alex Haslam from the University of Exeter says that man has been accustomed to social life and to live in groups since the beginning of his creation, These groups are an integral part of his personality and even determine his health and mental destiny.Published in the Journal of Neuropsychological Rehabilitation, scientists have found that a social life filled with cooperation, love, and fraternity can protect a person from heart attack and sudden death and prevent dementia and memory problems. Published in Aging and Society shows that the stronger a person's connection to the surrounding group is, and the greater the cooperation between them, the greater the effect in the prevention of dementia. Dr. Catherine Haslam from the aforementioned university has found that the person who lives in isolation has many diseases, while the one who lives in a group and carries out his daily activities and cooperates with others, And he feels that he belongs to a group, he is less prone to diseases, and she says that we must recognize the role that the group plays in protecting our mental and physical health, and this method is much cheaper than any medicine and has no side effects and is pleasant!