Faisal Hassan
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'.
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'.
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.
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.
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! ❤️🙏
Here I discuss Eid, its purpose, and two related hadiths on entertainment during Eid and enjoying oneself! ❤️🙏
10.03.202517:37
Imam Qarafi's strong criticism of copy-and-paste fatwas that do acknowledge change in custom (Furuq, 386-387)
01.03.202516:02
Last year, I delivered this presentation on the goals and objectives of Ramadan, and what the month is truly about.
I touched on several themes related to the month and the fast, and I hope you enjoy it! ❤️🙏
https://youtu.be/kvBjbGbt9Jo?si=he3j_aD31H-Qgweg
_
'What is Ramadan Truly About?'
Timestamps:
00:00 - Introduction to Ramadan
06:00 - Ramadan as a Month of Purification
11:40 - Ramadan as a Month of the Quran
16:45 - Ramadan as a 30-Day Training Program
22:15 - What Does 'Fasting' Actually Mean?
30:30 - Rewards of Fasting
34:45 - The Purpose and Objectives of Fasting
53:55 - The Pre-Dawn Meal (Sahur)
55:35 - Breaking the Fast (Fitr) at Sunset
I touched on several themes related to the month and the fast, and I hope you enjoy it! ❤️🙏
https://youtu.be/kvBjbGbt9Jo?si=he3j_aD31H-Qgweg
_
'What is Ramadan Truly About?'
Timestamps:
00:00 - Introduction to Ramadan
06:00 - Ramadan as a Month of Purification
11:40 - Ramadan as a Month of the Quran
16:45 - Ramadan as a 30-Day Training Program
22:15 - What Does 'Fasting' Actually Mean?
30:30 - Rewards of Fasting
34:45 - The Purpose and Objectives of Fasting
53:55 - The Pre-Dawn Meal (Sahur)
55:35 - Breaking the Fast (Fitr) at Sunset
20.02.202518:55
The reality about students, graduates, and learning institutes
Whenever I tell students to take responsibility for their learning, some may assume I have no criticisms of their learning institutes... So let me address this and say something about institutes and students that everyone needs to hear.
As a student, the shortcomings of your institute are not in your control. You're not in a position of authority to enforce any change, and trying to do so just gives you a bad look.
Any concerns you do have should be acknowledged, and addressed after you graduate... at a time you do have some influence and don't appear like a rebel undermining the institute.
The reality, however, is that even with the shortcomings of an institute, students still have the ability to excel in their studies. And it only takes one student in your institute to demonstrate this.
If one student from your institute can excel, then you have no excuse as it demonstrates it is possible.
The problem is that most students are lazy.
In most Islamic institutes, the students that graduate and actually have a passion for what they study probably make up 10% (and I'm being generous with the figure).
And this really is no different to a university setting:
In a university class of, say, fifty students, there are some who pass with a 50% grade across all their assignments; others 60%; others 70% or even 80% or 90%.
Not all students in the same class are at the same level, even if they all "graduate" from the same institute.
Some have a passion for what they study, and others simply don't. Some are lazy, and others are hardworking.
Some won't even pick up a book again after they graduate.
Now you tell me. Does that sound like a student, let alone an aspiring scholar??
No, it clear doesn't. Most graduates of Islamic institutes are not aspiring scholars, and anyone in an active state of learning will tell you the same.
Does that mean they wasted their time in the institute? Absolutely not.
Nobody who spent time studying Islamic knowledge has wasted their time. They've rather spent their time well, gained clarity on issues, and are more knowledgeable than the state they started in. May Allah reward them.
But there's a difference between learning and aspiring to be a scholar. Merely graduating from an institute alone doesn't make you a scholar, especially if you have no passion for what you're studying and never continue to seek knowledge thereafter.
And a title you receive doesn't change that.
I say this all from a place of both love and transparency.
But I sincerely believe that if students just studied properly and recognised they're the only ones who can control their learning, they'll be smashing it and take their learning more seriously. ❤️🙏
Whenever I tell students to take responsibility for their learning, some may assume I have no criticisms of their learning institutes... So let me address this and say something about institutes and students that everyone needs to hear.
As a student, the shortcomings of your institute are not in your control. You're not in a position of authority to enforce any change, and trying to do so just gives you a bad look.
Any concerns you do have should be acknowledged, and addressed after you graduate... at a time you do have some influence and don't appear like a rebel undermining the institute.
The reality, however, is that even with the shortcomings of an institute, students still have the ability to excel in their studies. And it only takes one student in your institute to demonstrate this.
If one student from your institute can excel, then you have no excuse as it demonstrates it is possible.
The problem is that most students are lazy.
In most Islamic institutes, the students that graduate and actually have a passion for what they study probably make up 10% (and I'm being generous with the figure).
And this really is no different to a university setting:
In a university class of, say, fifty students, there are some who pass with a 50% grade across all their assignments; others 60%; others 70% or even 80% or 90%.
Not all students in the same class are at the same level, even if they all "graduate" from the same institute.
Some have a passion for what they study, and others simply don't. Some are lazy, and others are hardworking.
Some won't even pick up a book again after they graduate.
Now you tell me. Does that sound like a student, let alone an aspiring scholar??
No, it clear doesn't. Most graduates of Islamic institutes are not aspiring scholars, and anyone in an active state of learning will tell you the same.
Does that mean they wasted their time in the institute? Absolutely not.
Nobody who spent time studying Islamic knowledge has wasted their time. They've rather spent their time well, gained clarity on issues, and are more knowledgeable than the state they started in. May Allah reward them.
But there's a difference between learning and aspiring to be a scholar. Merely graduating from an institute alone doesn't make you a scholar, especially if you have no passion for what you're studying and never continue to seek knowledge thereafter.
And a title you receive doesn't change that.
I say this all from a place of both love and transparency.
But I sincerely believe that if students just studied properly and recognised they're the only ones who can control their learning, they'll be smashing it and take their learning more seriously. ❤️🙏
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.
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.
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.
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.
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.
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.
10.03.202517:37
Imam Qarafi's strong criticism of copy-and-paste fatwas that don't acknowledge change in custom (Furuq, 386-387)
28.02.202515:58
Last year, I delivered a Comprehensive Guide to Ramadan, with the goal of understanding each action we perform throughout the 30 days.
I dived into the Quran and Hadith, and made sure to cover everything related to the month (including Eid day!), identifying the purpose behind each action and addressing each Ramadan topic chronologically.
We covered a host of issues, including:
1) What Ramadan is truly about
2) The goals and objectives of fasting
3) Understanding all the Quranic verses related to Ramadan
4) The Night Prayer (Qiyam/Tarawih): its history and its purpose
5) What Laylatul Qadr is truly about
6) The purpose of Zakatul Fitr, and when and how it should be given
7) Eid al-Fitr and what we are actually celebrating
8) Encouraging families to attend the Eid prayer, and making Eid truly special for everyone
If you're interested, be sure to check out: faisal.thinkific.com/courses/Ramadan
It was certainly very enjoyable, and I wish I could do it again! ❤️
I dived into the Quran and Hadith, and made sure to cover everything related to the month (including Eid day!), identifying the purpose behind each action and addressing each Ramadan topic chronologically.
We covered a host of issues, including:
1) What Ramadan is truly about
2) The goals and objectives of fasting
3) Understanding all the Quranic verses related to Ramadan
4) The Night Prayer (Qiyam/Tarawih): its history and its purpose
5) What Laylatul Qadr is truly about
6) The purpose of Zakatul Fitr, and when and how it should be given
7) Eid al-Fitr and what we are actually celebrating
8) Encouraging families to attend the Eid prayer, and making Eid truly special for everyone
If you're interested, be sure to check out: faisal.thinkific.com/courses/Ramadan
It was certainly very enjoyable, and I wish I could do it again! ❤️
19.02.202519:27
As a student, if you have a choice between blaming your institute or yourself, blame yourself.
Exceptional students are exceptional irrespective of their environment and circumstance. They simply put in the graft and get the job done.
- They don't need to look to others for motivation.
- They don't need to be forced to pick up a book and read independently.
By blaming yourself for your learning, you assign all responsibility to yourself. Your learning is now in your hands.
And if you really view your learning that way, you'll strive to do your best regardless of the shortcomings of others or even your institute. You can't scapegoat anyone. It's all you, my man! 💪
Exceptional students are exceptional irrespective of their environment and circumstance. They simply put in the graft and get the job done.
- They don't need to look to others for motivation.
- They don't need to be forced to pick up a book and read independently.
By blaming yourself for your learning, you assign all responsibility to yourself. Your learning is now in your hands.
And if you really view your learning that way, you'll strive to do your best regardless of the shortcomings of others or even your institute. You can't scapegoat anyone. It's all you, my man! 💪
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).
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).
02.04.202515:21
Six fasts of Shawwal in a nutshell
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:
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.
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.
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! ♥️🙏
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! ♥️🙏
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. ❤️🙏
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. ❤️🙏
27.02.202518:49
Nobody is actually born a scholar.
All humans start from ground zero, and we all work our way up in knowledge acquisition, over varying periods of time, capability and effort.
As Allah tells us:
"Allah brought you out from the wombs of your mothers without you knowing a thing, and He made for you hearing, sight and hearts (minds) so that you may give thanks." (16:78)
Knowledge is incremental, and there's a lot you can actually acquire in a day, let alone a week, let alone an entire month.
So before Ramadan, now is probably the time to pick up a Quran translation. Be curious, ask questions and search for answers.
As the Chinese proverb goes:
"The best time to plant a tree was 20 years ago. The second best time is now."
All humans start from ground zero, and we all work our way up in knowledge acquisition, over varying periods of time, capability and effort.
As Allah tells us:
"Allah brought you out from the wombs of your mothers without you knowing a thing, and He made for you hearing, sight and hearts (minds) so that you may give thanks." (16:78)
Knowledge is incremental, and there's a lot you can actually acquire in a day, let alone a week, let alone an entire month.
So before Ramadan, now is probably the time to pick up a Quran translation. Be curious, ask questions and search for answers.
As the Chinese proverb goes:
"The best time to plant a tree was 20 years ago. The second best time is now."
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
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
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
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
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.
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.
04.03.202503:38
Six points on the Night Prayer (Qiyam/Tarawih) in Ramadan
1) Qiyam is encouraged by the Prophet (peace be upon him) and is described as an opportunity for forgiveness.
2) Qiyam is a recommended non-obligatory prayer.
On one of the nights of Ramadan, the Prophet (peace be upon him) stated that he did not want for the prayer to become obligatory.
From the perspective of priorities, if someone struggles with obligatory prayers throughout the year, these obligatory prayers should be their ultimate goal and priority in Ramadan so that they can maintain them thereafter. (Doing so is a successful Ramadan plan.)
3) Qiyam has no minimum number of units (rak'ah).
Therefore, if one can only perform two units, that also constitutes the night prayer (and Allah is most certainly Appreciative (Shakur) of all actions).
4) The focus of Qiyam is quality rather than quantity.
Remember that Qiyam is itself recommended, so it makes little sense to strip the prayer of its substance and quality.
It is better to perform just four units of prayer truly serving Allah Most High than it is to perform twenty units in haste to simply tick off a number.
5) Qiyam can also be performed at home.
A few points here:
- Classical scholars actually disagree on whether it is better to perform Qiyam in the mosque or alone at home (when the quality of the prayer is equal in both cases).
- While it is probably better for most people to perform Qiyam in the mosque (when it ensures better prayer quality), if this is not possible it can also be performed at home.
- If one is performing Qiyam alone at home, it is still more virtuous to go to the mosque for the Isha prayer itself.
In other words, it is not all or nothing. If one can only make the congregational Isha, then go for it.
6) It is permitted to hold the Quran while standing in Qiyam and to recite from it directly (according to many classical jurists).
This practice assists those at home who may not have memorised a large portion of the Quran, and helps increase their subservience to Allah Most High.
It is also wise to read a translation of the Quranic passages you cover to understand what Allah is saying, whether that be after the prayer or throughout the day.
___
The reason I mention all this is to clarify these issues given the social pressure on what is ultimately a non-obligatory prayer. Nobody is permitted to obligate something Allah has not mandated, and nobody can claim to have greater concern (ghayrah) for Allah's guidance than Allah Himself.
I pray Allah accepts our commitment to Him during Ramadan. And of course, Allah knows best. ❤️🙏
1) Qiyam is encouraged by the Prophet (peace be upon him) and is described as an opportunity for forgiveness.
The Prophet (peace be upon him) said, 'Whoever stands in Ramadan with faith and hope of reward, his past sins will be forgiven.' (Bukhari and Muslim)
2) Qiyam is a recommended non-obligatory prayer.
On one of the nights of Ramadan, the Prophet (peace be upon him) stated that he did not want for the prayer to become obligatory.
From the perspective of priorities, if someone struggles with obligatory prayers throughout the year, these obligatory prayers should be their ultimate goal and priority in Ramadan so that they can maintain them thereafter. (Doing so is a successful Ramadan plan.)
3) Qiyam has no minimum number of units (rak'ah).
Therefore, if one can only perform two units, that also constitutes the night prayer (and Allah is most certainly Appreciative (Shakur) of all actions).
4) The focus of Qiyam is quality rather than quantity.
Remember that Qiyam is itself recommended, so it makes little sense to strip the prayer of its substance and quality.
It is better to perform just four units of prayer truly serving Allah Most High than it is to perform twenty units in haste to simply tick off a number.
5) Qiyam can also be performed at home.
A few points here:
- Classical scholars actually disagree on whether it is better to perform Qiyam in the mosque or alone at home (when the quality of the prayer is equal in both cases).
- While it is probably better for most people to perform Qiyam in the mosque (when it ensures better prayer quality), if this is not possible it can also be performed at home.
- If one is performing Qiyam alone at home, it is still more virtuous to go to the mosque for the Isha prayer itself.
In other words, it is not all or nothing. If one can only make the congregational Isha, then go for it.
6) It is permitted to hold the Quran while standing in Qiyam and to recite from it directly (according to many classical jurists).
This practice assists those at home who may not have memorised a large portion of the Quran, and helps increase their subservience to Allah Most High.
It is also wise to read a translation of the Quranic passages you cover to understand what Allah is saying, whether that be after the prayer or throughout the day.
___
The reason I mention all this is to clarify these issues given the social pressure on what is ultimately a non-obligatory prayer. Nobody is permitted to obligate something Allah has not mandated, and nobody can claim to have greater concern (ghayrah) for Allah's guidance than Allah Himself.
I pray Allah accepts our commitment to Him during Ramadan. And of course, Allah knows best. ❤️🙏
22.02.202521:15
If your understanding of Islam merely comes from what you take of your surroundings and upbringing, you're most definitely getting things wrong.
There's no doubt about it.
A long time ago before I had even started my formal Islamic studies, I asked myself a simple question:
"How do I know my current understanding of Islam and Allah's expectations is actually true?"
And the reality was, I didn't know. My learning at the time was a mere composition of things I took here and there, not having identified the source for everything to verify it is true.
What I had known of Islam at the time may well have come from the Quran or a reliable source, but it could also have come from Uncle Jimmy who thinks Shaytan prays if you don't fold your prayer mat.
So what did I do?
I dismantled everything I knew and had no traceable source for, and I started over... from scratch.
I started with a clean slate, using first principles.
- I made my foundation the points all believers agree on: belief in Allah, His messengers, revelations, angels, and the final day we shall all be reckoned.
And this was a great decision, which is why I say:
The only things you should add to your understanding of Islam are things you actually have reason to believe.
- Let the template for your understanding be Allah's revelation, the Quran.
- Accompanied with this is your inquisitive mind.
Have questions and search for answers, as ultimately you're the one accountable for your own learning.
You should have no issue asking those you trust for reasons and explanations, because those with sufficient learning have no problem presenting a sound digestible and relatable argument.
Maintain a position of uncertainty about things until you have reason to believe they're true.
By doing this, you sift through all the misinformation you've previously learnt.
And this is exactly what I had done many years ago, and I can't recommend it enough.
There's no doubt about it.
A long time ago before I had even started my formal Islamic studies, I asked myself a simple question:
"How do I know my current understanding of Islam and Allah's expectations is actually true?"
And the reality was, I didn't know. My learning at the time was a mere composition of things I took here and there, not having identified the source for everything to verify it is true.
What I had known of Islam at the time may well have come from the Quran or a reliable source, but it could also have come from Uncle Jimmy who thinks Shaytan prays if you don't fold your prayer mat.
So what did I do?
I dismantled everything I knew and had no traceable source for, and I started over... from scratch.
I started with a clean slate, using first principles.
- I made my foundation the points all believers agree on: belief in Allah, His messengers, revelations, angels, and the final day we shall all be reckoned.
And this was a great decision, which is why I say:
The only things you should add to your understanding of Islam are things you actually have reason to believe.
- Let the template for your understanding be Allah's revelation, the Quran.
- Accompanied with this is your inquisitive mind.
Have questions and search for answers, as ultimately you're the one accountable for your own learning.
You should have no issue asking those you trust for reasons and explanations, because those with sufficient learning have no problem presenting a sound digestible and relatable argument.
Maintain a position of uncertainty about things until you have reason to believe they're true.
By doing this, you sift through all the misinformation you've previously learnt.
And this is exactly what I had done many years ago, and I can't recommend it enough.
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