Question:

My husband feels it is a higher/advanced level of adab to wear a headcovering (eg, scarf) at home. He feels doing so is more modest and brings greater blessings into the home through one’s modesty. He thinks I should wear headcovering even in seclusion with no visitors or non-mahrams. I have no objections to doing this if evidence or proof of this is presented as I wish to obey my husband. From my studies I have found no evidence of women being required or even recommended to keep on hijab at home. My husband says I will not find evidence of this because it is adab and therefore more subtle – not from Quran and Sunnah. My husband is from Pakistan and I am concerned that this is actually a cultural practice and that there is no recommendation/benefit from my doing so. I am happy to do it to please him but I am equally very keen to follow true Islam without cultural norms being mistaken for such. Could you please confirm if covering at home is more inline with the principle of haya.

Answer:

All praise is due to Allah.

What is required of all Muslims is to adhere to the pristine guidance of the Shari’ah of Islam, in accordance to what was revealed to us in the Qur’an, and the Sunnah, as explained by the Ulema.

Allah Most High has ordained the hijab as a means of protecting society from falling into Zina and licientious behavior. Allah Most High says:

وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا لِبُعُولَتِهِنَّ أَوْ آبَائِهِنَّ أَوْ آبَاءِ بُعُولَتِهِنَّ أَوْ أَبْنَائِهِنَّ أَوْ أَبْنَاءِ بُعُولَتِهِنَّ أَوْ إِخْوَانِهِنَّ أَوْ بَنِي إِخْوَانِهِنَّ أَوْ بَنِي أَخَوَاتِهِنَّ أَوْ نِسَائِهِنَّ أَوْ مَا مَلَكَتْ أَيْمَانُهُنَّ أَوِ التَّابِعِينَ غَيْرِ أُولِي الْإِرْبَةِ مِنَ الرِّجَالِ أَوِ الطِّفْلِ الَّذِينَ لَمْ يَظْهَرُوا عَلَى عَوْرَاتِ النِّسَاءِ

“(And tell the believing women) that they should draw their khimaars (hijab) over their bosoms and not display their beauty except to their husbands, their fathers, their husband’s fathers, their sons, their husbands’ sons, their brothers or their brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex;”

Our sentimental feelings have no bearing on the Shari’ah of Allah, rather we must brush them aside. Likewise, when cultural practices contradict the religious rulings of Islam, we must leave them aside. Do we think that we are better then the Mothers of the Believers, and the early generations of Muslims, none of whom made the claim that always wearing hijab at home was a praisworthy action?

It is feared that such feelings are a type of extremism, whereby one obligates upon oneself or others what the Shari’ah has not obligated, and rather has made easy.

At the same time, we recommend that you do not let this type of disagreement create a rift in your family life. If you can manage to avoid argumentation with your husband on this subject, it is better for you. You can try to politely change the subject. If you try to let others advise him in a wise and gentle way, this would be better.

At the same time, try to make effort to educate your family and children about the Shari’ah of Islam, and bring beneficial knowledge into your home. Try to sit together and have ta’leem and learn from the Ulema and scholars of Islam, and increase your Fiqh in the religion, and impart it on your family. Make sure that your children are raised upon the Tawheed of Allah and the Sunnah of the Messenger, may peace and blessings be upon him.

I ask that Allah Most High rectify your affairs, and with Him is all success. And Allah knows best.

Question:

If there is no imam, can anybody give khutbas and lead
prayers, though they are not fit for it?

Answer:

In khutbas, one must always relay the knowledge one learnt from
the people of knowledge before us, not anything new. If a khateeb
does that, relay the knowledge, not say anything new, it is sufficient.
This also goes for the “imams”. They must convey the deen of Allah, ie
what they learnt from the ulema before them going to prophet Muhammed,
may Allah’s peace and blessings be upon him. It is not appropriate for
anyone to say something new.

It is also incumbant on every community to have a knowledgable imam,
so that they can learn the correct teachings of Allah’s religion,
and not follow personal opinions, but instead follow the way of prophet
Muhammed, may Allah’s peace and blessings be upon him.

–Shaikh Sajid

Question:

My mom and I cannot seem to have a normal conversation. She is
always shocked at my opinions, and want me to do things her way.
What do I do?

Answer:

It is incumbant on both of you to go by what the ulema say on things
that have any basis in Islam, and refer them to Allah and His messenger,
may Allah’s peace and blessings be upon him.

One always has to follow the laws of Islam, as explained to us
by our noble ulema. One should be kind and say good words to one’s
parents. Even in a case where a parent may say something wrong, one
should still be good to their parents, though Allah’s ordainments
come first.

As far as opinions are concerned, as people study the Islamic
law and fiqh, the personal opinions are changed and replaced by the
ilm, the explanations and understanding by our noble ulema, that relay
the message from Allah and prophet Muhammed, May Allah’s peace and
blessings be upon him. One has to completely disregard their personal
views and opinions, and change them to the correct understanding as
taught to us by our noble ulema. One also should humble oneself and
accept and listen to the ilm wholeheartedly and not be arrogant.

The solution for family problems is to bring the whole family
to the Islamic environments like the halqas and classes of ilm,
the masajid. Also bring the Islamic environment in the home, by
reading and listening and learning from our noble ulema. Verily the
beneficial knowledge will bring happiness and joy into ones life
and family, and one will stay on the correct faith following the
tradition of prophet Muhammed, may Allah’s peace and blessings
be upon him, and enter Jannah, and be saved from the hell fire.

May Allah forgive us, and change our evil deeds to good.

Question:

Can we open bank accounts, and use credit cards?

Answer:

Generally speaking, the ulema have said one should avoid
these actions, as they aid in haram (riba). Some of the ulema (like bin baz)
have given the ruling that one is given a leeway (rukhsa) under certain
circumstances, if it is a neccessity and one would face difficulty without
doing it. The leeways vary in accordance to the degree of difficulty,
like starvation for eating pork, and “zero” difficulty for shortening the salat while travelling.

In the case of bank accounts and credit cards, some of the ulema have ruled in the case of
difficulties such as the difficulty of transferring wealth, or in safeguarding
wealth in the case that there is a good chance it would be stolen, one would be
given a leeway to deposit the wealth in the account, however not for a prolonged
time.  See the chapter on rulings for banks, in the book Fatawa Islamiyah, volume 3 . 

Some of the ulema have expressed their liking to use a “debit” cards
instead of “credit” cards.

It is incumbant for everyone to listen and learn from the Rukhass (leeways) that the
ulema explain to us, and not be arrogant, antagonist, and extremist. The ulema
are the people of knowledge, and they are teaching the correct explanation of the
sayings of prophet Muhammed, may Allah’s peace and blessings be upon him, and the
commandments of Allah.

And Allah knows best.

–Shaikh Sajid

Question:
What is the ruling on group dua?

Answer:

Duas and other acts of good deeds are generally allowed, as long as
they are not done on a continuous and regular basis, i.e. stopped, so that they do not
become rituals in the religion. It is also mandatory to learn
and follow the procedures and methods from our rightly guided predecessor
ulema, that follow and teach the sunnah of prophet Muhammed (May Allah’s
peace and blessings be upon him), and not innovate in the acts of worship.

The duas should be for increasing knowledge, goodness, and leading to
the beneficial knowledge, and not cursing a particular individual. That
person may accept Islam in the future.

When one looks at dua in group, it is actually repeating after another. Consider
that someone hears a dua and learns it, and then repeats it after a week,
or a day. Would that be different if someone repeats it after a split
second?

And Allah knows best.

–Shaikh Sajid

Question:

1) What is the ruling of wearing a tawees on the neck for protection ? especially tawees of Ayatul Qursi

2) On what basis do some scholars regard this practice to be ‘shirk’ ?

Answer:

All praise be to Allah.

The scholars are agreed that wearing amulets that contain anything other than Quranic verses or duas narrated from the Prophet alayhi as salam are prohibited. As for an amulet made from Quranic verses or Prophetic duas, there is a difference of opinion amongst the Sahabah.

The evidence for the general prohibition of amulets is the hadith that was narrated from ‘Uqbah ibn ‘Aamir al-Juhani that a group came to the Messenger of Allaah (peace and blessings of Allaah be upon him) [to swear their allegiance (bay’ah) to him]. He accepted the bay’ah of nine of them but not of one of them. They said, “O Messenger of Allaah, you accepted the bay’ah of nine but not of this one.” He said, “He is wearing an amulet.” The man put his hand (in his shirt) and took it off, then he (the Prophet (peace and blessings of Allaah be upon him)) accepted his bay’ah. He said, ‘Whoever wears an amulet has committed shirk.”

(Narrated by Ahmad, 16969)

As for the permissability of amulets containing verses of the Quran or hadith, this was the view of Aisha and others from the Sahabah, and the apparent position of Ibnul Qayyim.

Some scholars preferred to close this door of using amulets altogether, since it can lead down the path of Shirk and using symbols and incoherent writings as forms of protection. There are also people who profit from making such charms and ‘treating’ people, although they have no knowledge of the religion.

And Allah knows best.

Question:

Asak,What is the ruling for performing Salatul Tasbeeh ? Is this form of prayer approved from the Sunnah ? JazakAllahu Khayran

Answer:

All praise is due to Allah.

Some Ulema regarded the ahadith narrated concerning Salat at Tasbeeh as weak, while others stated that, if taken together, they reach the level of Hasan li ghayrihi (acceptable do to numerous mutually strengthening chains). Based upon this, there is a scholarly difference of opinion regarding the permissibility of performing this prayer.

Shaykh Ibn ‘Uthaymeen said: Salaat al-Tasaabeeh is not prescribed, because the hadeeth is da’eef (weak). Imaam Ahmad said there is no sound evidence for it. Shaykh al-Islam Ibn Taymiyah said it is a fabrication, and he said that none of the imaams recommended it. He (may Allaah have mercy on him) spoke the truth, because whoever examines this prayer will find that it is odd in the way it is performed … Moreover, if it were prescribed, it would have been something that was reported in many reports because of its great virtue and reward. Since there are no such reports and none of the imaams described it as being recommended, we know that it is not proven. The oddness in the way in which it is performed is as described in the hadeeth narrated concerning it, which says that it is to be performed once every day, or once every week, or once every month, or once every year, or once in a lifetime. This indicates that these reports are not sound; if it were prescribed, it would be something to be done on a regular basis, and one would not be given such a variety of options.

Whichever opinion one follows, one should not allow this to be a means of creating dissention. Indeed, dissention is evil.

And Allah knows best.

Question:

I heard a hadith which goes on like this “Once Prophet Muhammad (S.A.W) saw his wife on the musalat praying , he went for fajr and came back after some work and still saw his wife on musalat praying / doing zikr . He responded that these 4 words repeated 3 times are more in weight than your entire work that you have done today .

These words are
Subhan-Allahi wa Bihamdihi Adada Khalqih wa Riza-A-Nafsih wa Zinahtah Arshih wa Mizazah Kalimatih”

Could you confirm this hadith and also the exact words . I think I am not quoting the zikr properly here due to lack of cognition in Arabic language .

Answer:

All praise are due to Allah.

Jazakumallahu khairan for your question. The hadith you are referring to was narrated by Imam Muslim. Here is the text in Arabic:

عن جويرية رضى الله عنها : أن النبي صلى الله عليه وسلم خرج من عندها ثم رجع بعد أن أضحى وهي جالسة فقال : ما زلت على الحال التي فارقتك عليها ؟ قالت : نعم . قال النبي صلى الله عليه وسلم : لقد قلت بعدك أربع كلمات – ثلاث مرات – لو وزنت بما قلت منذ اليوم لوزنتهن : سبحان الله وبحمده ، عدد خلقه ، ورضا نفسه ، وزنة عرشه ، ومداد كلماته

“Subhanallahi wa bihamdihi, ‘adada khalqihi, wa ridaa nafsihi, wa zinati ‘arshihi, wa midaada kalimatihi.”

“Perfected is Allah and Praised, by the number of His Creation, and by the Pleasure of His Self, and by the Weight of His Throne, and by the ink (needed) to Write His Words.”

Allah knows best.

Question:

I know that even in the quran it states that the quran should be
focused on while reading/listening to. Although this is true, are
there any rulings of it being disrespectful or disliked if you listen
to the quran while going to sleep and fall asleep to it playing? aka
on a computer/etc.

Answer:

All praise be to Allah.

Allah Most High says what means: “If the Quran is recited, listen to it, and keep silent, in order that you may receive mercy.”

The majority of Ulema state that this ayah refers to recitation of Qur’an during Salat. They differed regarding the obligation to listen attentively outside of salat. The Hanafis said it was obligatory, while the Jumhoor (majority) say it is mustahabb. The Jumhoor of the scholars say that one should try their best to listen attentively to the Qur’an outside of Salat, as much as they are able. According to this opinion, there is no sin on a person if he falls asleep while listening to the Qur’an.

Allah knows best.

Question:

I have a question about wearing a kufi, or hat of some
sort during salah. I recall something a long the lines that RasulAllah
PBUH used to wear it during salah because it showed respect, but it
wasnt a sunnah, because everyone used to wear it for respect during
that time. Was him wearing a kufi/qifaya a sunnah or something else?

Answer:

All praise be to Allah.

There is a type of Sunnah called Sunnah al Jibiliyya, which refers to emulating the habits and characteristics and ways of dress of the Prophet alayhi as salam, out of love for him, and the desire to adhere as closely as possible to his personal habits. This type of Sunnah is not related to religious guidance, rather, it brings reward only if done out of love and with the intention of emulating the Prophet.

For example, wearing a turban will not bring one reward in and of itself, rather, if it is done out of love of our beloved Messenger, it will bring reward due to this noble intention.

Another example of the Sunnah al Jibilliyaa was when Ibn Umar used to decend from his camel at the exact same place the Messenger of Allah, alayhi as salam, used to decend. When asked why he did this, he said, “I want to emulate the Prophet of Allah.”

As for wearing a turban or kufi in prayer, the Ulema say that these types of things depend on what is considered appropriate and beautiful in each culture. Allah commands us to wear our beautiful clothes in salat, He says:

“O Children of Adam, take your beauty ( khudhoo zeenatakum) to every Masjid.”

If in one’s culture, wearing a hat or a turban is considered from beautiful and noble dress, one will be rewarded for wearing it in Salat.

Allah knows best.

Powered by WordPress Web Design by SRS Solutions © 2019 ImamFaisal.com Design by SRS Solutions