Is it 'sunnath' or not wearing cap during namaz or other time

Mu' meneen Brothers and Sisters,

As Salaam Aleikum wa Rahmatullahi wa Barakatuh.  (May Allah's Peace, Mercy and Blessings be upon all of you)

 

One of our brothers/sisters has asked this question:

asslamu alaikum . i ave few queries down , i hope you will be able to clear

1) is it 'sunnath' or not wearing cap during namaz or other time

2) is it sunnath or 'bedath' reciding quran at home before taking 'janaza'

3)people performing 'THARAVEEH' eight or ten 'RAKAATH' which is permitable

4)sharning accomadation one flat (two rooms) with two different or same family members is it permittable or haram. especially now cost of living very expensieve, what's your opinion regarding this

i'm expecting early respondse regarding this

thanking you

mohd kasim,deira,dubai

+971507186490

 

(There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.)

 

Answer:

 

Cap topi sunnah

In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave-servant and the seal of His Messengers.

 

Q-1: is it 'sunnath' or not wearing cap during namaz or other time

Wearing a covering on the head while offering his prayers or while reciting the Quran is not amongst the obligatory acts for a believing male in Shariah.  If one covers his head, or leaves it uncovered; both ways his prayers and his worship will be considered valid.

 

The dressing norm at the time of the Messenger of Allah (saws) was such that the Arabs used to wear a turban over their heads;  and thus the Messenger of Allah (saws) normally always prayed with his head covered.   Thus,  if the normal dress code of the person is such that he covers his head (like the Arab ‘gatra’ or head-cover);  then it is fine to pray with the head cover.  But if there the normal dress code of the person is such that in normal circumstances he does not cover his head,  there is no need to specially cover his head while praying or reciting the Quran.  But if he does cover his head, there is absolutely no harm.

 

Ibn 'Asakir related that the Prophet would sometimes remove his head cover (turban) and place it in front of him as a ‘sutrah’ for prayer.

 

In light of the above absolutely clear guidance of the above quoted hadith, it is evident that the wearing of a head-cover during their prayers is not obligatory upon the believing males in Shariah.

 

Q-2: is it sunnath or 'bedath' reciding quran at home before taking 'janaza'

To the best of our knowledge, there is absolutely no evidence in the authentic and established Sunnah of the Messenger of Allah (saws) whereby he (saws) himself recited a portion of the Glorious Quran every time he went to attend a ‘janaza’ or funeral, nor is there any evidence whereby the Prophet (saws) encouraged or guided the believers to do so.  Allah is our witness brother, if the reciting of the Glorious Quran before leaving home to attend a funeral was meritorious in the Sight of Allah Subhanah, the Messenger of Allah (saws) would have practiced it himself, and encouraged the believers to do so.

 

Thus if one thinks that it is meritorious to recite a portion of the Glorious Quran every time one leaves one’s home to attend a funeral, especially when there is no evidence in the authentic and established Sunnah of the Messenger of Allah (saws) for such a ritual….then indeed it would constitute an innovation or ‘bidah’.

 

But if one is in a habit or reciting a portion of the Quran every time one leaves home, and one day it so happens that he has to attend a funeral, there is absolutely no harm in such a habit or recitation.  But to make it a ritual to recite the Quran only on the days when one intends to attend a funeral, or to assume that such a recitation is required before one attends a funeral, or to assume that a recitation before attending a funeral is more beneficial or more meritorious in the Sight of Allah, etc.; then indeed this self-invented ritual would be a manifestation of ‘bida’ or innovation.

 

Q-3: people performing 'THARAVEEH' eight or ten 'RAKAATH' which is permitable

Firstly, please allow us to clarify the difference between Fard, Sunnah and Nafl prayers:

 

Fard prayers:  These are the five obligatory prayers at their appointed times of the day.  If one prays them,  he will earn a huge reward from Allah Subhanah;  and if one does not pray them,  there will be a severe accounting and punishment.

 

Nafl prayers:  These are the voluntary or extra prayers.  If one prays them, he will earn a huge reward from Allah Subhanah;  and if one does not pray them, there is no sin.  

 

Sunnah prayers:   These are the Nafl or voluntary prayers which were prayed by the Messenger of Allah (saws),  and thus they become his (saw’s) Sunnah for us.   If one prays them,  he will earn a huge reward from Allah Subhanah;  and if one does not pray them,  there is no sin.   The most that can be said of one who does not pray the Sunnah prayers is that he lost a great opportunity to earn huge rewards from Allah Subhanah.

 

The ‘tarawih’ prayers of Ramadan are ‘Sunnah’ prayers and thus optional; if one offers them there is a huge reward, and if one chooses for any reason to abstain, there is no sin. 

 

There is absolutely no limit to the number of ‘rakahs’ one may offer in their optional prayers; if one wishes to offer only two rakahs, that is fine and acceptable; and if one wishes to offer a thousand rakah optional prayer, that too is fine and acceptable in Shariah.   

 

Q-4: sharning accomadation one flat (two rooms) with two different or same family members is it permittable or haram. especially now cost of living very expensieve, what's your opinion regarding this

As long as all the conditions of ‘hijaab’ are honored, there is absolutely no harm and no restriction in Shariah if two different families, or non-mehram family members happen to live together in the same flat, apartment, or house.  What is of paramount importance is that none of the conditions of Islam and especially the ‘hijaab’ are violated when non-mehrams live in the same house.

 

Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone.  Allah Alone Knows Best and He is the Only Source of Strength.

 

Your brother and well wisher in Islam,

 

 

Burhan

 

 

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