Acquiring Deeni Knowledge

Q: A very concerning matter facing us here in the UK and I believe in many countries. The matter is that some ladies have opened a door of going around place to place to give bayaans. They become speakers and attend as well as put together conferences where they attract audiences based on their skills in language and the ability to deliver an entertaining talk. 

Some of them podcast on social media for everyone to listen to. Men have full access to listen to them live or to the saved video recordings. Some of them do so in niqaab and some without. 

This oratory by these women has become very appealing to young girls who see this as a goal to achieve in their spiritual growth. 

These women openly encourage other ladies to do the same and as a result there are teams of such ladies going around almost like shaikh and mureeds. They attract big followings and people are being misled to believe that the sahabiyaat use to also lecture and advise men in the matters of deen. 

They lure young girls with the snare of online quran classes and then lead them to the same desire to be lecturers and hold their own conferences. This has also become a business in the name of deeni efforts. This looks very attractive to modern muslim families that their wives and daughters are getting some kind of exposure to deeni knowledge and it is also very convenient in keeping them busy and as it is said rather keep them off the streets. 

Women and girls are also attracted through emotional activities of social and welfare work. In most cases the harms are not immediately apparent. 

Should innocent families be warned about this? To what extent should women be allowed to have these kind of lecture conferences? How should people be made aware ? Will appreciate your guidance on this matter

Q: What is the ruling on a person of the Hanafi Maslak taking knowledge or rulings from people such as 'Sheik Assim Al-Hakeem' who is a Salafi?

Q: Someone told me to inquire about the incident mentioned in Fazail-e-Durood (story#46) and also ask for its detailed explanation. 

Can anyone see Nabi (sallallahu alaihi wasallam) in a wakeful state? 

Is it okay to put your hand on a deceased woman's stomach? If not, then did it happen in reality, or was it a spiritual state or was it a dream? 

Are there any other such incidents where Nabi (sallallahu alaihi wasallam) met someone in a wakeful state and solved their problem? Is this incident correct from the point of view of authenticity and can it be narrated to others during taleem hadith session in the mosque?

Q: I have been coming back to Islam since Ramadan alhamdulillah. Before Ramadan I practiced Western version of Sunni Islam by dress and behavior. Since then I'm feeling pull towards salafi methodology. 

I've begun being mentored by a kind salafi woman MashaAllah. 

She says a woman should cover with niqab and gloves any time her husband is not home, even if she's not being seen by non mahram. She said it's an act of worship and a way to show and ask Allah Ta'ala for extra protection while my husband (protector) is not home. 

Is there Islamic basis for this, is this from culture, or from her specifically? 

Q: Recently I've seen alot of people talk about Umar Suleman and attend his talks and I've seen alot of people say that to say his part of the ulema is wrong. What is the correct way to go about this? Is he someone that can be trusted for deeni advice?

Q: Should a person be corrected if they misuse a hadith or misinterpret the hadith? 

If yes, what is the right etiquette for doing it?

Q: I'd like to enquire whether we are allowed to award students with trophies for 1st, 2nd, 3rd position, full attendance etc. in madrasah?

Q: I am a member of a Musjid committee. My question is about the ladies facility at the Musjid. 

Some committee members feel that we must invite the sisters to attend some Musjid programs, especially which take place on special occasions and in Ramadhaan, in the separate ladies facility at the Musjid. There is no intermingling in the Musjid. These programs may also include meals served to them. 

Other committee members are of the view that this must be avoided. 

Please advise which is the correct policy to adopt in this issue.

Q: There is an orator who has been recorded as saying that asking Nabi ﷺ at the Raudah Mubarakah to make Duaa for a person is far worse of an act compared to a person who did Zina with and impregnated his mother and thereafter killed her. Is it okay to listen to such a person's motivational lectures?

Q: I know that being a Hafiz-e-Quran has virtues, and there is a sahih hadith that says their parents will be crowned on the day of judgement. There is also a weak hadith that mentions they will intercede for ten relatives on the Day of Qiyamah. Despite this hadith being weak, Ulama have said that a Hafiz-e-Quran still has virtues and might intercede and they will go to Jannatul Firdaus.

I want to do hifz because I want Jannatul Firdaus, but I am 26 and struggle to memorize things. It is also very challenging to do hifz in today's busy schedule, where we work 9 to 5 or run businesses, and also have to pray five times a day and give time to family. In this case, what if we don't do hifz but instead learn essential Quranic Arabic words and grammar to understand the Qur'an in Arabic, and study reliable tafsir under a scholar like Tafsir Ibn Kathir or Bayan ul Quran?

Who has more virtues: a Hafiz-e-Quran or a person who is a non aalim but understands the Qur'an, knows what is written in it, is familiar with the seerah of Rasulullah (sallallahu alaihi wasallam), and the stories of all the Prophets (qasas ul ambiyaa), and many other things? Can such a person who is not aalim and Hafiz but has the above mentioned knowledge go to Jannatul Firdaus and have virtues equal to a Hafiz-e-Quran or less or more?