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Faisal Hassan

A channel for Quranic reflections, Islamic Law, & other updates.
If you're interested in courses I teach, check out: https://faisal.thinkific.com/

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Последние публикации в группе "Faisal Hassan"

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10.04.202519:58

Your religious maturity is often indicated by the issues you give importance to.

If the only thing you speak about is how you move your finger in prayer, or when you raise your hands, or some other subsidiary of law, then you've failed to see the bigger picture of what guidance is truly about.

The way you situate laws and your list of priorities indicate how you view God's guidance from a bird's-eye view, and this goes beyond the mere legal assignment of 'prohibition', 'recommendation' or 'permissibility'.

07.04.202515:24

Personally, I've always been more interested in the legal arguments behind this topic. The legality of musical instruments is actually a topic I was interested in from the start of my studies.

I would treat it more as a legal case study than a topic I was invested in (otherwise, I'm very critical of students who just select a subsidiary point of law and make that their talking point till the end of time... I describe these students as one-topic enthusiasts who simply regurgitate information with no actual grasp of any science).

In fact, in the early part of my studies, I gave a talk on musical instruments as a junior amongst fellow students (maybe a story for another day 😄)! Thankfully, I had an awesome teacher overlooking that talk who knew I wasn't a troublemaker, and I think he respected me for that.

07.04.202515:09

For those interested in Sh. Abdullah al-Judai's conclusion on musical instruments, I've shared his paper on Entertainment and the Arts before (definitely worth a read):

https://t.me/FaisalTelegrams/176

In a nutshell: he argues (with scholarly precedent from as far back as the 2nd century) that musical sounds are not inherently prohibited, except for extrinsic reasons (e.g. lyrics that insult God or advocate that which displeases Him, or music in a setting encouraging promiscuity).

In the absence of any such extrinsic cause of prohibition, instruments themselves are like any other permitted form of entertainment (like videogames).

05.04.202515:59

This is an insightful book on the legality of Singing and Musical Instruments, authored by the senior hadith scholar Sh. Abdullah al-Judai.

The book is 600-pages long and contains a detailed textual and legal assessment of the topic. The second half of the book (~300 pages) is a dedicated hadith study identifying what is actually authentic on the topic (since much of what is popularly quoted is either unreliable or outright fabricated according to hadith standards).

I'm aware of nothing in English that actually addresses this topic and its related texts adequately or in any significant detail.

For that reason, I do plan on delivering a presentation on this book as part of my Usul al-Fiqh program, and it's definitely something I'm looking forward to!

If you'd like to join the cohort: https://faisal.thinkific.com/courses/UsululFiqh

04.04.202519:02

Learn to situate fatwas from colonial contexts in their appropriate time and place.

If a scholar today argued that raising up a rainbow flag is prohibited, he wouldn't need to expressly state his reasoning for you to understand his rationale, and that the flag is a symbol of an ideology that advocates that which corrupts society and is displeasing to God.

Now, if someone 200 years from now were to copy-and-paste this conclusion and disregard its context (and the fact that symbols and their representations change with time), you'd obviously say that he's misunderstood the ruling he's claiming to adopt. Copy-and-pasting here means absolutely nothing; he's simply failed to understand the context and rationale and is tunnel visioned on the conclusion.

And this is exactly what it looks like when people take strict verdicts on appearance and imitation (tashabbuh) regarding western culture from colonial contexts.

Why someone would copy-and-paste them and present them as timeless laws is really beyond me.

02.04.202518:34

I've said this before: anyone whose understanding of God's guidance and expectations simply comes from what they learn from their community and upbringing is going to get things wrong. There's no doubt about it.

Now, a direct consequence of this is that anyone who does actually set out to study God's guidance and law properly and through critical reflection is going to learn things that directly oppose popular rhetoric, and teaching that is naturally going to create public tension and resistance. It's just how the cookie crumbles.

Those in scholarly positions, however, still have the responsibility before God to teach others God's guidance, law and expectations. And they must do that without concealing knowledge and guidance, something God criticises even previous rabbis for.

In reality and practice, however, this can place them in sticky situations when it comes to expressing personal opinions.

- For example, some are not temperamentally suited to face tension and resistance. They're people-pleasers and tend to avoid disagreement.

- Others might be financially or institutionally dependent on those who control what they say, so they've got them on the ropes.

- Some may even identify with a particular religious subgroup, and don't express their opinion to avoid losing that social identity.

Yes, these are sticky situations, and each is a test (fitnah) that requires constant introspection and the thought that one day we shall all stand before God.

And in this regard, I believe we'd do well to reflect on classical scholars:

If there's one thing you learn from the biographies of independent scholars in the past, it's their bravery and courage to be disliked in the pursuit of truth.

They shared their views with chest, and may God reward them for that. And like them, may God allow us to speak our mind (and to do so with wisdom), and may He keep us steadfast on what truly pleases Him.

02.04.202515:21

Six fasts of Shawwal in a nutshell

Abu Ayyub al-Ansari relates that the Prophet (peace be upon him) said, "Whoever fasts Ramadan and then follows it up with six fasts from Shawwal, it is like fasting a year (al-dahr)." (Muslim)

These six fasts are linked to Ramadan in that they maintain the habit of fasting and thereby serve as a consistent state of self-control and mindfulness of Allah (taqwa).

It is also possible that the fasts serve as a form of expiation for the shortcomings in the Ramadan fasts, similar to the voluntary prayers performed immediately after obligatory prayers (though this reason of expiating shortcomings is also mentioned for the Zakatul Fitr).

The rationale for the reward in the hadith (as also stated in the hadith of Thawban narrated by Ahmad, Darimi and others) is that good deeds are multipled by ten.

As the Quranic principle states:

"Whoever brings a good deed, then he shall receive ten times the like of it." (6:160)

Accordingly, fasting the month of Ramadan is like fasting 10 months, and the six fasts thereafter are an additional 2 months (and 10 months + 2 months = 12 months, so a year).

Since the six fasts of Shawwal are recommended non-obligatory fasts, it makes sense to first prioritise the obligatory fasts of Ramadan one may have missed and to perform the fasts of Shawwal thereafter if one chooses.

If a person misses the fasts in Shawwal, then, in line with the rationale of maintaining the habit of fasting and also multiplying good deeds, one could argue that the six fasts may be performed the following month.

And Allah knows best.

01.04.202517:58

Another opportunity to join the Usul al-Fiqh program!

In this program, we focus not just on theory (a common feature of Usul studies), but also tons of practical examples and legal case studies to really help understand and drive each concept home.

We also have a BONUS recorded session where I explore the ruling of the beard - serving as an important case study for textual interpretation and juristic processes!

If you're interested, check out the link here:
https://faisal.thinkific.com/courses/UsululFiqh

30.03.202507:53

Have a lovely Eid, folks!

Here I discuss Eid, its purpose, and two related hadiths on entertainment during Eid and enjoying oneself! ❤️🙏

29.03.202516:50

If there are two things you take with you from Ramadan, let it be:

1) The obligatory prayers
2) A regular reading of a Quran translation

- The obligatory prayers are the foundation of your life and prevent you from wrongdoing (Q. 29:45). They ensure you're in a constant state of remembering God and that you're truly committed to Him.

- Quran translations ensure that you're actively engaging with God's guidance. You're actually reading the book as it was truly intended (for its meaning and content!).

Both of these actions set the trajectory for any meaningful growth in your submission to God Most High.

If you weren't doing these two before and start now... I believe you've smashed it! God bless you.

28.03.202520:00

Women Attending the Eid Prayer

In the UK, it is common practice to hold the Eid prayer in an open public space (like a park or field), allowing families - including women - to gather, celebrate and express their public subservience to Allah after a month of worship.

In this regard, we have the report of the female companion 'Umm Atiyyah who says that the Prophet (peace be upon him) actively encouraged different types of women - including the young and mature - to attend the Eid prayer (as found in authentic reports from both Bukhari and Muslim).

In fact, he even encouraged the menstruating women to attend the public Eid space (who would simply remain behind the congregation as they do not perform the Eid prayer).

Why? So that they too may glorify Allah (i.e. takbir) alongside the other believers' glorification (which also indicates this was likely practiced collectively in unison), and that they may also join in the believers' supplication, and witness the day's blessing as part of the communal subservience to Allah Most High.

In one report, 'Umm Atiyyah is curiously asked: Even the menstruating women? She responds: Does she not witness days like that of 'Arafah?

In other words, just because she does not perform the prayer while menstruating does not mean she cannot attend and partake in the communal gathering, in the same way a menstruating woman partakes in the communal gathering of 'Arafah during the days of her pilgrimage.

I pray Allah accepts our subservience to Him and our public display of His gratitude on the day of Eid. All praise belongs to Him! And may Allah bless each and every one of you! ♥️🙏

10.03.202517:38

Rulings that are tied to custom change with time and place.

In other words, you can't simply stick your head in a book and just copy-and-paste fatwas in the past as though you're arguing the same thing they are.

In fact, Imam Qarafi (d. 684) strongly criticises those who dismiss changes in custom when applying such laws, labelling endless copy-and-pasting fatwas as misguidance and ignorance.

A textbook example of this is the issue of women's attendance in the mosque.

The default ruling, as demonstrated in the time of the Prophet (peace be upon him) in both action and statement, is permissibility.

This is indicated in the report of the Prophet (peace be upon him) saying, "Do not prevent the women of God from God's places of worship." (Bukhari and Muslim)

When Abdullah ibn Umar relayed this statement to one of his sons, his son argued that he will prevent them, so Ibn Umar rebuked him strongly saying that he just quoted to him the words of the the Messenger (peace be upon him). (Muslim)

One of the wives of Umar ibn al-Khattab would attend the Fajr and Isha prayer. When asked why she attends despite knowing her husband does not like it, she said she knows why Umar does not stop her from going, and that is due to the statement of the Prophet (peace be upon him). (Bukhari)

Now if someone acknowledges that the default ruling in the time of revelation, as explicitly stated by the Prophet (peace be upon him), is permissibility of women attending the mosque, then the only question is whether there is any strong reason to depart from this default status - in a way that considers both short-term and long-term harms in preventing women attending mosques, and that is actually consistent with how women engage in society and occupy spaces in every other domain.

And any harm you do actually claim exists must not be the same harm that already existed in the time of the Prophet (peace be upon him), since that was present in the time of revelation yet was still not a reason for prohibition. Mere attraction between men and women always exists, and it existed in the time of revelation and was not a sufficient reason for prohibition.

If this assessment is not thought out, then one is simply altering the ruling set out by the Messenger of God (peace be upon him).

Furthermore, changing the default ruling of permissibility based on some preventative measure (Sadd al-Dhari'ah) is a ruling from necessity, as it is effectively altering something permitted by Allah and His Messenger (peace be upon him) - something which requires great caution (and its application is restricted based on the principles of necessity).

And you can't simply copy-and-paste some fatwa in the past. They're not speaking about your context. You're the one speaking about your context, and you're the one liable for your assessment.

As for the famous statement of Aishah (may God be pleased with her), not only is her statement not an explicit prohibition of women attending the mosque (rather than it is a rebuke of the actions of some women in attendance), but the other Companions also did not view it to be a reason to prevent women from attending the mosque. In other words, if some women happen to be doing something they should not be doing, then simply address that action rather than a blanket prohibition.

In any case, I'm sure today there are many mosques that provide access to women, and those that don't are simply losing their female audience who will attend those mosques and learn there. So once they realise they're shooting themselves in the foot, I'm sure they'll come around... eventually.

10.03.202517:37

Imam Qarafi's strong criticism of copy-and-paste fatwas that don't acknowledge change in custom (Furuq, 386-387)

10.03.202517:37

Imam Qarafi's strong criticism of copy-and-paste fatwas that do acknowledge change in custom (Furuq, 386-387)

07.03.202517:07

The purpose of rewards you find in hadiths is not for you to become an accountant.

You're not meant to sit down calculating the reward you're receiving for each action. That's not the point.

If anything, any hadith that mentions reward should be read through the lens of God's grace, and that He loses absolutely nothing by gifting from His infinite treasures.

Have a good opinion of God.

God tells us, "Whoever comes with a good deed shall receive ten times the like of it." (An'am: 160)

Elsewhere, God says He multiples spending in His cause by seven hundred, and that "God multiples [even that] for whomever He wishes." (Baqarah: 261)

God is good, and "Your Lord is most gracious (al-Akram)" (96:3) as He tells us in the very first verses revealed to the Prophet Muhammad (peace be upon him).

So leave your reward with the Lord of reward. You can expect a gift of repayment far greater than you imagine. ❤️🙏

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