What is the ruling on establishing an institute to teach the English language? Though profit-seeking, its main purpose will be to contribute to the education of a Muslim generation who is devoted to its religion and culture, calling to Islam in English, in face of a sweeping globalization. There are still many difficulties, such as curricula, which I am trying to solve by hiring groups of specialists. May Allah reward you with good.

There is no problem with teaching foreign languages; it is neither haram nor detestable, unless there emerges something undesirable. In fact, it can be desirable or even obligatory. It is narrated that the Prophet (peace and blessings be upon him) ordered Zayd Ibn Thabit (may Allah be pleased with him) to learn the language of the Jews. This hadith was reported by Al-Bukhari under Chapter on Rulings, Section on Translating for Rulers & Whether One Translator Is Enough. This is a major purpose of learning foreign languages. As the questioner said, learning other languages would help future generations disseminate Islam, confute accusations laid by enemies against Islam, understand their thought and viewpoints, know their plans and attitudes towards the Muslim nation, and benefit from the useful knowledge they have.

Accordingly, there is no impediment to this, and it would deserve divine reward if the work is done properly and is consecrated for the Sake of Allah.

Are using antimony kohl, growing hair, eating Tharid, etc. habits practiced ordinarily by the Prophet (peace be upon him) or acts of worship to be rewarded when done?

Some scholars deemed such things mere habits. Others said that it is the manner that should be imitated — that is, what is significant here is the way the Prophet used antimony or ate Tharid. In Maraqi As-Su`ud (Stairs of Happiness), it is stated,

His innate deeds such as eating

And drinking are not acts of worship

The acts done by the Prophet as a human being are not actually legislated by Shari`ah, but it remains desirable to imitate his way of doing them. For example, if you want to use antimony kohl, you had better follow his example by starting with the right eye etc.

Yet, scholars differed on whether certain Prophetic deeds are considered as acts of worship or mere habits, such as performing Hajj while on the back of an animal (See hadith No. 1218 reported by Muslim from Jabir Ibn `Abdullah) or lying down for a while in between the supererogatory two-Rak`ah Prayer and the Fajr Prayer (See hadith No. 626 and 736 reported by Al-Bukhari and Muslim respectively from `A’ishah).

It is controversial whether such deeds are habits or acts of worship. Imam Ahmad deemed them desirable, while Imam Malik held that they were just habits. It was said in Maraqi As-Su`ud,

It is like performing Hajj while riding

And lying down after the Fajr Prayer

The matter is not problematic, In Shaa Allah. Whoever practices such deeds it will be good for him, and whoever does not do them there is no blame on him.

Peace be with you, eminent Sheikh. Please explain the divine wisdom behind creating the heavens and the earth in six days. This question was asked repeatedly during a conversation with some Hindus working here in Saudi Arabia. They wondered, “Could your Lord not create the heavens and the earth just by saying, ‘Be’ and then it is? Why did he not do that?” High be Allah above whatever they associate with Him. We ask you kindly to give us a thorough answer by showing the wisdom behind that. May Allah reward you with good and let Muslims benefit from your knowledge.

First of all, Allah cannot be questioned as to what He does, while everyone else shall be questioned. They just do not know about the Lord. Questions are to be asked only to created beings, not to the Creator. With His Absolute Wisdom and Perfect Predetermination, whatever the Creator does or says definitely has some purpose.

Also, Allah wills to teach His creation through His own Actions. With that six-day origination, He means to give us a practical example of gradation and teach us that every existing being evolves. Just like a person grows up from babyhood to youth, maturity, and elderliness, it was Allah’s Decree that the whole universe comes into existence similarly, in stages.

Also, Allah willed that both time and space go hand in hand in the course of creation. Such six days, together with the seventh day, constitute the circle of time, which is governed and regulated by space. In turn, time had a basic role to play in the evolution of the world designed for us to live in. Therefore, temporal and spatial dimensions substantially integrate. Time is abstract, while space is material; so, Allah has made them interrelated. All such facts may be well beyond human perception, especially for those who are not insightful or believing in Divine Planning.

Ibn Al-Qayyim (may Allah confer mercy upon him) said,

Tell those with blind eyes that sunshine

Can be seen only by perceptive eyes

Such souls are endowed with superficiality

And lack the spirit to look into the essence

Ask those : Why were days created? Why does time exist? This is all known only by the Creator, and the human being is too weak and too inferior to question his Creator. Allah says,{He cannot be questioned as to what He does, while they shall be questioned} [Al-Anbiya’: 23]. Everything Allah does has some wisdom, and if man cannot see it, this is his own problem. That is what I have to say in this regard, and Allah knows best.

I work at an Islamic art production company, and we sometimes use percussion instruments with the chants we write. What is the ruling in this regard?

There is nothing wrong with this, Insha’ Allah, as it is reported in a hadith that the people of Abyssinia danced at the Mosque of the Prophet (PBUH), and he assented to this, and when `Umar Ibn Al-Khattab wanted to throw them with pebbles as a means of rebuking them, the Prophet said to him, “They are Banu Arfadah”. We understand from this that they were permitted to carry out their traditions and customs, and since this matter does not involve a Shar`i misdeed, then there is no harm in doing it. For this reason, it is deemed permissible to beat drums in festivals and other events, based on the ruling that detestation, in some cases, does not utterly negate permissibility of the action. Hereupon, if this is a tradition and it is aimed to promote and benefit people, then the matter is flexible, Insha’ Allah, and there is no problem with it.

What is the Shar`i ruling on covering the face and hands for women?

The issue of covering the face and hands for women is controversial among Muslim scholars as well as among the Prophet’s Companions. Ibn Mas`ud held the view that this should be done, while `A’ishah (the Prophet’s wife) adopted the opposite view. Difference of opinion on this issue is based on the interpretation of the Verse: {Do not reveal their adornment except what appears thereof}. Some of the Companions deemed the face and hands objects of apparent adornment, while others said that the words “what appears thereof” refers to the outward appearance, i.e., the body seen after a woman has worn her clothes that cover her fully.
After the Era of the Companions, scholars differed on the matter. The majority adopted the opinion that the face and hands are not `awrah (i.e., private body parts), such as Malik, Abu Hanifah, and Imam Ahmad (as one of the several judgments given by him in this respect). However, the opinion stated in these schools explains that uncovering the face and hands is only valid if the woman will not cause fitnah (i.e. temptation). But if fitnah is feared, scholars have two different opinions on whether it is permissible to uncover the face and hands. Some said that the man must lower his gaze, and the woman is not obligated to cover her face. This is the opinion of Al-Qadi `Iyad, who belongs to the Maliki school of thought, citing the hadith that tells the story of a woman from the tribe of Khath`am who came to the Prophet (PBUH) and he turned the face of Al-Fadl to the other side, but did not order her to cover her face.
Many scholars opine that a woman should cover her face if fitnah is feared. The issue is controversial. The authentic opinion of Imam Ahmad indicates that a woman should cover her face and hands in the presence of strangers. In this regard, we advocate the opinion that a woman should cover her face and hands at places where the face and hands need to be covered, but at other places where this is not necessary, we commend a woman covers her head at least. In the end, this issue does not require much debate or disagreement. There are many other issues and duties more significant than such minor controversies.

In this relation, we urge Muslim preachers (may Allah reward them) to direct their efforts to useful channels and focus on vital issues of the Muslim Nation, seeking to cause unity, not discord. It is acceptable to differ on detailed points, especially if it is a controversy that has had some rationale since the time of the Prophet’s Companions, a controversy that relies on texts from the Qur’an and Sunnah, a controversy that originates from different interpretations. Those who advocate a controversial opinion should not be accused of weak faith or bad intentions. Instead, such an opinion should be recognized as respectable and acceptable, Insha’ Allah.
We advise those who adopt controversial opinions to be aware of the grounds of controversy and not to accuse each other of infidelity or fabrication in the religion. The matter is flexible, and Allah has made for us no hardship in religion. He says, {And (Allah) has not laid upon you in religion any hardship}.
For example, to order a woman in Europe to cover her face and hands, thus causing her trouble with the police or at airports, is something unallowable. Such kind of fatwas (legal opinions) is far from the insightful purposes of Shari`ah. In such a case, it would be better for her to stay in her own country if she wants to cover her face and hands, but if she travels to another country, covering her face and hands would cause a problem greater than that caused by uncovering her face and hands. And Allah knows best.