What is your advice for the young people who want to apply the Sunnah in their parents' home but face problems in doing so? And what is the meaning of the Sunnah in the Shari'ah?

The questioner : The questioner:The student : He says: Some young people face difficulties and confrontations with their families and fathers because of their application of the Sunnah and their adherence to it. What is your advice for them and your guidance to them?

The Shaykh : This question is truly one of the topics of the day, and it is important. Because of my connection with the Muslim youth and their connection with me, I know that many of these young people are disobedient to Islam in their treatment of their fathers under the pretext of holding fast to the Sunnah. Therefore, it is necessary to draw the attention of these young brothers who are eager to hold fast to the Sunnah in all lands of Islam. So I say:
First: It is necessary to limit the issue between the son and his father and mother; because the parents have rights that no other relatives share with them. The dutiful son who wants to hold fast to the Sunnah and does not find support for it from his parents, without a doubt, his position is very delicate. For this reason, I draw his attention to the following division of the Sunnah:
The Sunnah in the jurisprudential sense is what is below the obligatory or the mandatory, and let none of you eat with his left hand, even if it is only one mouthful.
The Sunnah in the jurisprudential concept: It is what is not obligatory or mandatory, according to the disagreement among some schools of jurisprudence regarding the distinction between the obligatory and the mandatory.
As for the Sunnah in its legal sense: It is the Shari'ah that came from the Prophet (peace and blessings be upon him and his family), and the methodology and path that the Messenger (peace be upon him) followed, which is the straight path, about which the Lord of the Worlds said in the Noble Qur'an: So the Sunnah in the legal sense is this straight path, it is the Shari'ah of the Lord of the Worlds. This Shari'ah contains what is obligatory, and it contains what is not obligatory. This must be in the mind of the dutiful, righteous son. And when he does so, he keeps in mind along with this division the saying of the Noble Messenger: But if they prevent him from what is not obligatory, meaning in jurisprudential terms what is a Sunnah, where its doer is rewarded and its leaver is not punished, then in that case, this dutiful son must obey his parents and leave the Sunnah that they do not approve of from him. As for the obligatory: there is no obedience to a created being in disobedience to the Creator. Perhaps the issue will become completely clear by giving one example of the obligatory in which it is not permissible to obey the father or the mother.
And another example of the Sunnah that the father does not approve of from his son: in that case, he should leave the Sunnah and not disobey the father's command.
An example of the first matter, namely: the obligatory in which the son is not allowed to obey his father: If this son, as mentioned in the question, is raised in the obedience of Allah, and he wants to be one of the seven who were mentioned in the hadith agreed upon for its authenticity, from the hadith of Abu Hurayrah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said: He wants to be a young man raised in the obedience of Allah, and his heart is attached to the mosque. So he hardly hears the mu'adhdhin say: "Hasten to prayer, hasten to success," but he rushes from his home, from his shop, from his stall, from his work with his father to the mosque. Here the father says: No, we are now in a time of work, in a time of business, we want you to stop this empty talk. Here we say: It is not permissible for this son to obey his father in leaving the establishment of prayer in the mosque. This is an example, and the examples are many and very many.
Another example: This young man is raised on the Sunnah, and he does not want, for example, his garment to be anything other than to the middle of the calves. His father says to him: This is nonsense, this is a mockery, it is not beautiful, I do not want this clothing for you, but if it must be, let the dishdasha or the qamis or the jalabiyyah be longer than the middle of the calves. Here I say to him: Obey your father, because if you obey your father in this matter, you do not disobey your Lord, and we said that the rule is: .
And it is not so, and we remain with the same example, and we do not enumerate again as we said in the first example. If he said to him: You should lengthen this shirt or the dishdasha to the backs of the feet, to below the ankles: he is not to be obeyed; because he (peace be upon him) said: On this scale, the dutiful sons must move with their fathers, obeying them and disobeying them: obeying them in what does not involve disobedience to Allah, and disobeying them in what involves obedience to Allah (Blessed and Exalted is He) which is necessary.
Here is a picture I have heard repeatedly and over and over: Some of these sons live under the care of their fathers. If the father insists on his son obeying him in disobedience to his Lord, or else the son is forced to go out of his father's house, and he is unable to do so. Many of the sons, especially if they are in the beginning of their age, fifteen, sixteen, have no profession, they have no trade, so that they can be independent and support themselves. So in this case, we say to him: He does not give you permission to pray in the mosque with the Muslims, you do not attend Jumu'ah or congregation: this is not permissible in Islam. So when he asks me, I say to him: If you can go out from him and be independent, then this is your obligation. Otherwise, "Necessities permit the prohibited." This is the answer to your question.

The questioner : May Allah reward you with good.

The Shaykh: Yes.