Archives: Questions

Question

Is it permissible for women at celebrations to listen to daffs that have metal circles around the edge (i.e., tambourines)? Is it permissible for women to listen to songs of joy accompanied by the daff at ordinary times – i.e., not on occasions of joy?.

Praise be to Allah.
    Firstly: 

    In the answers to questions no.
    20406 and
    9290 we have already stated the 
    ruling on the daff, and said that it is permissible for women and not for 
    men to beat it and listen to it. The daff which is permissible is that which 
    is open on one side only. If it is closed on both sides or closed on one 
    side and has a small opening on the other side, then it is more like a 
    tablah (drum). The daff that is permissible is the one that does not have 
    any metal circles either inside it or around the edge. 

    Al-Safaareeni said: 

    If the daff has metal circles, then you have to break it 
    because it is not permissible. Imam Ahmad stated that if you break it, you 
    do not have to offer compensation to the owner. 

    As for the daff that is free of such things, it is 
    permissible for women to use it on occasions other than weddings. 

    Ghidha’ al-Albaab Sharh Manzoomat al-Adaab, 
    1/243. 

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was 
    asked: 

    There is a kind of drum that is covered on one side, and the 
    other side is mostly covered but has a small opening. Does this count as a 
    kind of daff? 

    He replied: 
This is a kind of drum, 
    and may be worse than an ordinary drum, because with this kind of drum the 
    sound comes out through this opening and vibrates more, so it is more 
    resonant than if it were fully closed or fully open. So it is not 
    permissible to use this as a daff is used, because the daff is undoubtedly 
    less effective than this. This gives a vibrating sound and is more 
    entertaining. 

    Liqaa’aat al-baab al-Maftooh, 
    question no. 1141. 

    The basic principle concerning musical instruments is that 
    they are haraam; an exception is made in the case of the daff on certain 
    occasions. The daff which is exempted is that which does not have any extra 
    things such as rattles or metal circles. We have already discussed the 
    ruling on musical instruments in the answer to question no.
    5000. 

    Secondly: 

    The ahaadeeth which speak of beating the daff mention three 
    occasions: Eid, weddings and the return of one who has been away. You can 
    read the evidence for that in question no.
    20406.

Question

I allready posted my question yesterday, but in the section “submit feedback” because I didn’t understand why this link wasn’t working. Her followes my problem/question: My boyfriend is a Muslim and has problems with his parents accepting me. They never even have met me, but his mother allready said to him several times that if he doesn’t leave me, he will never set a foot in their house again, she has treatend that they will cut him off. I don’t know what his father thinks, he talkes to his mother most of the time. (I understand that talking to a father is often difficult in the Muslim culture) I know that Muslims can mary Christians and Jews if the’re chaste, and I know that his parents aren’t permitted to cut him off just because they don’t approve of this, but what are we to do when even talking about it is out of the question ? What am I to do when they judge me before they even got to know me ? We are boy- and girlfriend and that isn’t acceptable in Islam, but we would like to mary. (Our kids will be raised as Muslims and I’m planning to learn more about the Islam so that there’s no confusion) My boyfriend doesn’t want to hurt anyone, especially not his parents, he has great respect for them. He can’t make his parents see that he loves me so much and that I’m a good girl. Also I can’t help him and talk to them, because he said that it’s not allowed to bring a woman/girl into his parents house. How can I help him with this ? Why is’t talking about it possible ? How can you solve problems when you can’t even have a discussion ? Didn’t Allah create people so they would know one another ? I believe in God/Allah, I’m trying to be a good person and pray every day. My parents raised me as a christian, but sinds I got to know a little bit about the Islam I can’t believe in the christian’s ways anymore. I think that the Islam is for me, but my boyfriend and I agreed that we concentrate on this when our problem – accepting of his parents of us – is solved. I want my relation with Allah to be pure and not being influenced by other things; A boyfriend can not be the reason why I should accept the Islam in my life, can it ? Am I to blame when I accept the islam – and keep on believing in Allah as I do now- to make things easyer for us, because the parents want that. I know a good Muslim not only thinks about him-/her-self and has to think about all the people around him/her, but I can’t accept the fact that our love has to end, just because his parents want this. Is this the will of Allah ? Please give us advise on what to do. Why can’t they talk to me ? How can we make them understand that they cannot judge before they even know me ? And do you have any advise for him, is’t going to be a very difficult dicision.

Praise be to Allah.
    We ask Allaah to guide you and to show you the right path, 
    for He is Able to do that. 

    Firstly: 

    We thank you for submitting your question to this Islamic 
    website, which indicates that you have trust and are keen to find out the 
    correct answer. 

    Secondly: 

    A number of the things that you find strange, as mentioned in 
    your question, are regarded by us Muslims as normal, whereas others find 
    them objectionable. 

    The reason is well known among the Muslims: the attitude of 
    worldview of the Muslim is based on full submission to the rulings of Allaah 
    and His Messenger  (peace and blessings of Allaah be upon him), and 
    total obedience to Allaah, the Creator, the Provider, the Giver of life and 
    death, because He has enjoined that upon us, and He knows best what is right 
    for us. 

    For example: you find it very strange that your boyfriend’s 
    parents denounce the relationship between you, because according to the way 
    you were brought up and what you are used to in the non-Islamic society in 
    which you live, you think that this relationship is something natural and 
    normal, in which two human souls come together and feel at ease with one 
    another and satisfy their physical inclinations; he does things for you and 
    you do things for him in return, and he speaks softly to you and you speak 
    softly to him, and you can exchange gifts, etc. 

    Islam does not forbid kind words, good treatment and 
    gift-giving, but a Muslim man should not be alone with a non-mahram woman 
    [i.e., one who is not a close blood relative] and be intimate with her 
    outside the framework of marriage, because the evil consequences and harm 
    that that leads to, such as loss of chastity, committing zina (unlawful 
    sexual relationship), the violation of honour, conception of illegitimate 
    children and confusion of lineage, are far worse than nice relationships and 
    the exchange of gifts. 

    If it were not for the intimacy you are seeking from one 
    another, the nice treatment you are giving to one another would not have 
    taken place. 

    Also if there is the firm intention and resolve to get 
    married in the future and have children who will grow up as Muslims, that 
    still does not justify this forbidden relationship which involves many 
    things that are forbidden in Islam. 

    We wonder, if the relationship is so deep and strong, and you 
    have the sincere intention of getting married, why don’t you both repent 
    from this forbidden relationship and immediately enter upon a proper, 
    legitimate relationship as allowed in Islam, based on marriage which Allaah 
    has prescribed. 

    The Islamic marriage contract is not something difficult or 
    complicated, rather it is very easy. See question no. 
    2127 and 
    813 for more 
    information about the marriage contract in Islam. 

    Thirdly: 

    It is not true that speaking to one’s father is difficult 
    among Muslims. There is no society that is more distinguished by its strong 
    family ties than the Muslim societies. Indeed, a quick glance at the state 
    of the family in the west will show that sons are far away from their 
    parents and the parents’ rights are not respected, let alone what that leads 
    to of children being neglected and daughters being lost. Islam enjoins 
    children to show respect to their parents, as non-Muslims who do not enjoy 
    such a relationship realize. Because the mother tends to be gentle, loving 
    and compassionate towards her children, and the father tends be to strict 
    and take a rational and unemotional approach towards things, many children 
    find it easier to talk to their mothers than to their fathers, especially 
    with regard to emotional problems. But that does not mean that it is 
    difficult for Muslims to talk to their fathers. 

    But some people may have been brought up in a way that was 
    not entirely right, which may have affected some of their behaviour and 
    attitudes, but only in a general sense. The Muslim is supposed to love his 
    fellow-Muslim who is a stranger, so what about one who is close to him – 
    what about sons and fathers? Each of them should care about the interests of 
    the other and love that which is best for him. This brings us to the second 
    point: which is that his parents’ objection to this marriage does not mean 
    that they are trying to control their son and does not mean that they have 
    judged you without seeing you. Rather any father – and especially in a 
    Muslim society – wants the best life for his son, and because the father has 
    greater experience of life and has lived longer, and he knows how things 
    are, he does not want his son to do something reckless which he may later 
    regret. 

    The father will try to keep his son away from everything that 
    may be labeled a failure, so he does not want him to embark on something 
    risky such as this marriage, because marriage in Islam is a strong 
    relationship which does not just last for a limited time like the forbidden 
    love of boyfriends and girlfriends; rather it is a relationship between the 
    two spouses which should be ongoing and stable. So the choice (of a marriage 
    partner) should only be made after much serious consideration and 
    consultation with those who know more about life than we do. Naturally the 
    difference of religion will be a cause of division between spouses, or will 
    cause problems in the future, especially when children come along. We have 
    heard of many such problems on this site. 

    Yes, Islam does not forbid a Muslim man to marry a chaste 
    Christian or Jewish woman; Islam allows that, but it does not encourage it. 
    Our Prophet  (peace and blessings of Allaah be upon him) urged us to 
    choose a wife who is righteous, religiously committed and has a good 
    attitude. 

    Hence the fact that his parents have rejected this marriage 
    was not a hasty judgement, rather it was because they know how things are. 

    You may say, “My marriage to this man will be different, but 
    they don’t realize that.” 

    Again I say: it will be different, but no father wants his 
    son to go through an experience he does not need, especially when the 
    current relationship between you is forbidden according to Islam. 

    Fourthly: 

    You ask, Will there by any blame on me if I accept Islam – 
    outwardly – and continue to believe in Allaah as I do now? 

    The answer is that this is a serious matter. Our pure 
    monotheistic religion cannot be toyed with, or used for personal motives. 
    Hence one of the basic principles of this religion is: 

    “There is no compulsion in religion. Verily, the Right 
    Path has become distinct from the wrong path. Whoever disbelieves in 
    Taaghootand believes in Allaah, then he has grasped the 
    most trustworthy handhold that will never break”
    [al-Baqarah 2:256]

    If a person enters the religion of Allaah as a game with no 
    serious intent, he deserves the curse of Allaah and he will be with the 
    disbelievers, as Allaah says (interpretation of the meaning): 

    “Verily, the hypocrites will be in the lowest depth 
    (grade) of the Fire”

    [al-Nisa’ 4:145]

    Fifthly: 

    This problem may be solved in several ways, the first, best 
    and quickest of which is for you to start to learn what Islam really is, the 
    comprehensive nature of this religion, and how it is in accordance with the 
    sound nature of man. So learn about the religion of Islam, for no other 
    reason than to find out the truth and to get out of the vicious circle of 
    confusing ideas and beliefs that go against sound nature and reason. 

    Then – if you strive hard – you will come to know the clear 
    truth and the light of certain faith, and the matter of marriage will become 
    easy for you – if Allaah wills. There is nothing wrong with your marriage to 
    this man being a reason for you finding out about Islam. 

    But if you take this first step, it is better and more 
    appropriate than getting married and then thinking about Islam.  

    If the family consists of two Muslim spouses from the outset, 
    then Allaah will bless it and care for it, and they will be the basis of a 
    family that is beloved to Allaah, because it is Muslim. 

    Perhaps if you and your boyfriend announce that you have 
    repented and get married according to Islamic sharee’ah, this will reduce 
    his parents’ worries and negative attitude. 

    If you tell them that you have entered Islam, then the One 
    Who is more important than anyone else will be pleased with that, namely 
    Allaah, may He be exalted. If you please Allaah, no matter whom you anger 
    among your family, He will be pleased with you and will cause people to be 
    pleased with you. 

    It may be appropriate – but you need to think about this and 
    choose the right time– for you to visit his mother yourself, without your 
    boyfriend being with you, so you can tell her that you are keen to enter 
    Islam and repent from this forbidden relationship, and marry her son 
    according to the laws of Allaah. 

    As we have mentioned above, Islam allows marriage to chaste 
    non-Muslim women, so why not start to live a chaste and pure life, far away 
    from any relationship that goes against that? 

    Your saying that your boyfriend cannot be the reason why you 
    accept Islam is true in a sense, in that you will become Muslim not for love 
    of this person but for love of the truth and love of Allaah Who has chosen 
    Islam as the religion for mankind. The evidence for this is clear and does 
    not need a strong emotional motive, because the evidence and proof of the 
    truth is sufficient.  

    We must not forget, before ending this answer, to commend the 
    phrase you used in your question, which is, “Since I got to know a little 
    bit about Islam I can’t believe in the Christians’ ways any more.” This 
    indicates that you are very close to the truth and that your conviction is 
    taking the right shape, and that truth and falsehood cannot reside together 
    in your heart. This is a good sign. 

    Ask Allaah to guide you to the path of truth and to open your 
    eyes to the light. May Allaah guide you to the straight path. And Allaah 
    knows best. 

    For more information please see questions no. 
    33656, 
    20884. 
    2527.

Question

Is Bank al-Jazeerah in the Kingdom of Saudi Arabia riba-based or Islamic?.

Praise be to Allah.
    Dr. Muhammad ibn Sa’ood al-‘Usaymi (may Allaah preserve him) 
    was asked: What is the ruling on working in Bank al-Jazeerah? If I find 
    another job, should I give up my job in Bank al-Jazeerah? 

    He replied: The basic principle is that it is permissible to 
    work in Bank al-Jazeerah, because they seem to be striving to Islamize all 
    their operations. But, by way of advice, I think that you should stipulate 
    conditions for yourself that you will work in accordance with the decisions 
    of the shar’i committee, and if you are forced to do some tasks that are not 
    in accordance with their decisions, do not give up work immediately, rather 
    inform the shar’i committee first, and seek their guidance. We and others 
    are impatiently waiting for the Islamization of this bank to be completed. 
    May Allaah help those in charge of it to do all that is good. And Allaah 
    knows best. End quote. 


    http://www.halal2.com/ftawaDetail.asp?id=335

    And Allaah knows best.

Question

In our village there is a mosque in
front of which is a grave. There is a wall between them, but there are windows in this
wall that overlook the grave. The grave is in the qiblah of the mosque. Is it permissible
to pray in this mosque? There are those who say that it is permissible, and others who say
that it is not permissible. We need a definitive answer to this important question.

Praise be to Allah.It is not permissible to pray in this mosque that is
    adjoining the grave, especially since the grave is in the qiblah faced by the worshippers,
    and between them there is a wall with windows in it that overlook the grave. It is still
    not permissible even if it does not occur to them to venerate the grave. It was reported
    that it is forbidden to pray in graveyards. ‘Umar saw a man praying at a grave and
    forbade him to do that, saying, ‘Don’t pray at the grave.’ (Narrated
    by al-Bayhaqi, 2/435; classified as mu’aalaq by al-Bukhaari in his Saheeh,
    1/523; classified as mawsool by ‘Abd al-Razzaaq, 1/404, no. 1581).
    On this basis, you have to move the mosque to another
    place, or enclose the grave with a separate fence that will form a barrier between it and
    the wall of the mosque. And Allaah knows best.

Question

I work in a police station, and sometimes I have to work the night shift twice in a week. During this time I cannot leave the station because of my work situation and the orders of my bosses. Is it permissible for me to leave the station and go against their orders so that I can offer taraaweeh prayer in the mosque that is near the station?.

Praise be to Allah.Undoubtedly a person’s keenness to do more of the things that bring reward and forgiveness in Ramadaan is something good and praiseworthy. But this is subject to the condition that the pursuit of something good should not lead to neglect of something that is even better. 
If a person’s work is in business or in a civil institution, it is not permissible for him to leave his work in order to offer a naafil prayer, so how about one whose work has to do with security which is an important matter on which people’s lives and well-being depend? 
You should not seek to do an naafil act if that is at the expense of something that is obligatory. You can offer taraaweeh in your place of work two rak’ahs at a time, depending on how much free time you have, or you can offer it at the end of the night in your home. The reward in full may be written for you, if Allaah knows that you are sincere in wanting to perform it even though it may not be easy to do so at work or at home. 
Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: 
I work in a store and I cannot pray Taraaweeh in the mosque because my work hours are from after Maghrib until almost the time of sahoor. Am I sinning because of this? How can I make up for this reward that I am missing out on? 
He replied: 
You are not sinning by missing taraaweeh because taraaweeh is Sunnah; if a person does it he will be rewarded for it but if he does not do it there is no sin on him.   
Allaah knows your intention and that if it were not for the fact that you are occupied with something that you must do, which is earning a living from this job, then you would have prayed taraaweeh. The bounty of Allaah is immense and He will reward you according to your intention. 
Fataawa Islamiyyah, 2/255. 
Shaykh ‘Abd al-‘Azeez Aal al-Shaykh (may Allaah preserve him) was asked: 
Some people go for ‘Umrah and leave their families, their work and the mosques where they used to pray or give the adhaan. What would you say to them? 
He replied: 
We should not seek to draw closer to Allaah by doing naafil acts and neglecting obligatory duties. We cannot draw close to Him though naafil deeds until we have performed the obligatory duties. Whoever neglects his house or work, or if an imam neglects his role of leading the prayers, this is not regarded as commendable; rather it is regarded as sinful. 
And Allaah knows best.

Question

What is the ruling on wearing a “sling” on one’s body to carry a baby like a kangaroo whilst performing the obligatory ‘Umrah?

Praise be to Allah.There is nothing wrong with wearing a sling to carry a baby whilst in ihram, because that is not the kind of clothing which is described in the texts as being forbidden when in ihram, nor is it like such clothing. 
It is more like carrying a water-skin or purse , or carrying one’s luggage on one's back tied with a rope around the chest. These things are not forbidden, as we shall see below. 
The clothes which are forbidden when in ihram are : shirts (or thobes), pants, the burnous (a wide garment with an attached hood to cover the head), turbans, and khufuf (leather slippers). 
This is indicated by the report which was narrated by al-Bukhari (5805) and Muslim (1177) from ‘Abd-Allah ibn ‘Umar (may Allah be pleased with him) who said: A man stood up and said: “O Messenger of Allah, what do you command us to wear when we enter ihram ?” He said: “Do not wear a shirt, pants, a turban, a burnous or khufuf, unless a man does not have any sandals, in which case he may wear khufuf that come below the ankle. And do not wear any garment that has been dyed with saffron or wars (safflower).” 
That includes anything that is similar in nature, such as jubbahs and abayahs (kinds of cloak), short pants, hats and socks, and any kinds of regular clothing that is fitted to the body or part of the body. 
Shaykh Ibn Baz (may Allah have mercy on him) said, describing the kind of clothing that the person in ihram is not allowed to wear:
“It is clear from the hadith mentioned that what is meant by sewn clothing is that which is stitched or woven to fit the entire body, such as thobes, or the upper body, such as a sweater, or the lower body, such as pants. It also includes things that are stitched or woven to fit the hand , such as gloves, or the foot, such as khufuf.” (Majmu’ Fatawa al-Shaykh Ibn Baz, 17/118) 
Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said: 
“If a person carries a sword or a gun, that is permissible, because it is not included in that which the Messenger (peace and blessings of Allah be upon him) stated was forbidden. If he wears a belt around his stomach, that is also permissible, and if he hangs a water bottle or purse on his belt, that is permissible. The point is that the Messenger (peace and blessings of Allah be upon him) listed what is forbidden, and whatever is similar in nature comes under the same heading; whatever is not similar in nature does not come under that heading. If we are not sure about something, then the general principle is that it is permitted.” (Al-Sharh al-Mumti’, 7/152)
The sling mentioned is like what the Shaykh mentioned about carrying a water skin or carrying one’s luggage on one's back tied with a rope around the chest if necessary.  
Some scholars stated that it is permissible for a person in ihram to carry his luggage on his back and to tie it with a rope around the chest if necessary. This is very much like a sling for carrying a child. (See Minah al-Jalil Sharh Mukhtasar al-Khalil, 2/308) 
And Allah knows best.

Question

Is it permissible for those who do hard work to break the fast during Ramadaan, such as those who work in foundries and factories and do other kinds of hard work?.

Praise be to Allah.Some scholars have issued 
    fatwas saying that it is permissible for these people not to fast. I sent 
    the fatwa to Shaykh ‘Abd-Allaah ibn Muhammad ibn Humayd and Shaykh ‘Abd 
    al-‘Azeez ibn Baaz (may Allaah have mercy on them) for their comments on it 
    and they said:  

    The basic principle is that it is obligatory to fast 
    Ramadaan, and to form the intention to fast from the night before, for all 
    adult Muslims, who should start the day fasting, except for those to whom 
    the Lawgiver has granted a concession, who are allowed not to fast – namely 
    the sick, travellers and those who come under those headings. Those who do 
    hard work come under the heading of those who are obliged to fast and they 
    are not like the sick or travellers. They have to form the intention to 
    observe the Ramadaan fast from the night before, and to start the day 
    fasting. If one of them is forced to break the fast during the day, then it 
    is permissible for him to break the fast with enough to ward off any harm, 
    then he must refrain from eating and drinking for the rest of the day, and 
    he has to make up that fast at the proper time. If there is no such 
    necessity then it is obligatory to complete the fast. This is what is 
    indicated by the shar’i evidence from the Qur’aan and Sunnah, and it is what 
    is indicated by the words of the scholars of all madhhabs. 

    Those in positions of authority among the Muslims among whom 
    are people who do hard work should examine their case when Ramadaan comes, 
    and if possible, they should not burden them with too much work that may 
    force them to break the fast during the day in Ramadaan, rather they should 
    have the work done at night, or distribute work hours in a fair and just 
    manner so that people may both work and fast. 

    As for the fatwa referred to, this has to do with an 
    individual case where they issued a fatwa based on their ijtihaad for which 
    they are to be appreciated, but they did not mention the conditions that we 
    have mentioned or the view of the scholars of all madhhabs. We ask Allaah to 
    help us all to do that which is good. End quote. 
Shaykh ‘Abd-Allaah ibn 
    Muhammad ibn Humayd (may Allaah have mercy on him). 

    Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on 
    him). 

    Majmoo’ Fataawa Ibn Baaz, 
    14/245 

    And Allaah knows best.

Question

Out of our four Maslaks which is the most
accurate Maslak which follows the Quran & Authentic Traditions of Prophet Mohammed
(SAW), and also let me know about the prominent books of that Maslak. I’ll be highly
obliged if you’ll guide me to follow the right path of Islam.Thanking you, yours brother in Islam.

Praise be to Allah.So long as a Muslim is following the correct evidence (daleel) and has the
    desire to follow the Sunnah properly, there is no harm in following any of the Imams when
    it comes to rules of fiqh. In the case of the ordinary Muslim (who is not educated in
    fiqh), his madhhab (school of thought) is that of the mufti whose knowledge he trusts. But
    problems of the worst type occur when people become fanatically devoted to one particular
    imam or madhhab, to the extent that they reject the truth or ignore other sound evidence
    because of this.
Allaah warns against rejecting the word of the Prophet 
 (peace and
    blessings of Allaah be upon him) (interpretation of the meaning):  And let
    those who oppose the Messengers commandment (i.e., his Sunnah) (among the sects)
    beware, lest some fitnah (disbelief, trials, afflictions, etc.) befall them or a painful
    torment be inflicted on them. [al-Noor 24:63] 
And Allaah is the source of strength.

Question

If a seeker of knowledge wants to learn fiqh, can he do without learning usool al-fiqh (the bases of fiqh)?

Praise be to Allah. 
          Shaykh Muhammad ibn Saalih al-‘Uthaymeen 
          (may Allaah have mercy on him) was asked this question and he replied 
          as follows: 
 
          If a seeker of knowledge wants to be a scholar of fiqh 
          then he must combine fiqh and usool al-fiqh in order to be erudite and 
          a specialist in that field. Otherwise you may know fiqh without knowing 
          its usool (bases), but you cannot know usool al-fiqh and become a faqeeh 
          without knowing fiqh. In other words, it is not possible for the faqeeh 
          to do without usool al-fiqh or for the usooli (the one who knows usool 
          al-fiqh) to do without fiqh if he wants to learn fiqh. Hence the scholars 
          of usool differed as to whether it is better for the seeker of knowledge 
          to start with usool al-fiqh so that he can build his knowledge of fiqh 
          on that basis, or to start with fiqh because that is needed, i.e., people 
          need to know that with regard to their worship and dealings with others 
          even before they learn usool al-fiqh. The second is more correct and 
          is that which is usually followed.

Question

I study in another country, which is a Muslim country, and my children are with me. Because of the circumstances in this country and the place where I am studying, I have to have a car to go to and from the university etc. I bought a car that has been very useful for me in my field of work, but as soon as my father heard the news, he sent me a letter asking me to sell this car immediately because of the crowded traffic and his fear that something bad may happen, Allaah forbid. Please note that studying is very difficult without a means of transportation, especially in this country, which may force me to give up my studies and go back to my country, if I have no means of transportation.

 Please advise me about this matter, may Allaah reward you with good. If I do not do what my father is telling me in this case, is that regarded as disobedience?.

Praise be to Allah.
    Having a car nowadays in many cases is regarded as a 
    necessity, not a luxury. If you can drive well, there is no justification 
    for your father to forbid you to have and drive a car. 

    With regard to accidents, you cannot avoid travelling in some 
    kind of vehicle to and from your place of study, and accidents happen to 
    drivers and passengers alike. 

    It seems that you do not have to obey your father in this, 
    but you should be kind and gentle towards him, and try to convince him; do 
    not confront him by saying no, rather be tactful with him.  
And Allaah knows 
    best.