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Years ago, after I memorized the Quran, I was invited to give a talk at a small college. I asked my teacher and be said, “You’re not ready, no!” I was upset and responded, “It’s a small MSA.” Sheikh said, “The fitna is stronger.”

Today, when I see the untrained, charismatic neophyte teaching and reminding Muslims, I worry. I understand that learning religion is not easy; it demands tutelage, hands-on training, and a kind of residency—values that seem lost in this age. But without apprenticeship and time, coupled with scholarship, the caller remains incomplete, embittered, not yet ripe. And with the quick reward of the “religious” pony-show, the investment and time required for learning diminishes.

This is not a novel concern, Dr. Shaban Muhammad Ismail mentions the following incIdents to emphasize the importance of qualifications before teaching.

One day, Sayyiduna Ali, رضي الله عنه, stepped into a mosque and was greeted by the sight of a man energetically preaching, his words casting fear over the congregation. Ali, driven by concern, questioned, “What’s the source of this disturbance?” The response from the crowd was, “He’s urging us on, attempting to remind us.” Sayyiduna, Ali, رضي الله عنه, reapomded, “He is not reminding you of anything except himself.” Imam Ali perceived a deeper reality: this individual was less a guide and more a self-promoter, centering things on himself, not Allah, ‘I am so-and-so, son of so-and-so, take notice of me.’ Recognizing the gap between the man’s quest for recognition and his actual grasp of knowledge, Ali, رضي الله عنه, asked him: “Do you know the difference between the abrogating (nasikh) and the abrogated (mansukh)?” The man’s answer was a simple “No.” In response, Sayyiduna Ali, رضي الله عنه, mandated, “You shall not preach in our mosque.” It was astonishing to Ali, رضي الله عنه, that someone so lacking in fundamental Islamic knowledge was assuming the role of a teacher. The crowd meant nothing. He rebuked the man, stating, “You have doomed yourself and put others in danger.”

Similarly, Sayyidun Ali, رضي الله عنه, passed by a storyteller captivating a large audience. Once again, Ali, رضي الله عنه, inquired if the man could differentiate between the nasikh and mansukh. Receiving another “No,” Sayyiduna Ali, رضي الله عنه, declared, “You have brought ruin upon yourself and your listeners.”

Dr. Shaban Muhammad Ismail, رحمه الله, commenting on these incidents, stressed the essential need for acquiring deep knowledge, particularly in matters of interpretation, before attempting to teach. He cautioned that chasing fame without substantial learning equates to deceit and demonstrates a lack of sincerity. Moreover, he highlighted the critical importance of understanding usul al-fiqh thoroughly, as a foundational prerequisite for anyone aspiring to guide others in religious matters.

A man complained to Sayyidina Ali about a spoiled friendship. Ali responded with this poem:

وإياك وإياه لا تَصْحَب أخا الجَهْلِ

Beware: do not befriend the brother of ignorance,

فكم من جاهل أردى حليما حين آخاه

For many an ignorant has brought down a wise man when he became his friend

يُقاس المرء بالمرء إذا ما هو ماشاه

A person is measured by the company he keeps,

مقاييس وأشباه وللشيء من الشيء

Criteria and similarities, and from one thing to another,

وللقلب على القلب دليل حين يَلْقَاهُ

And the heart upon meeting another heart finds its guide.

The phrases

مقاييس وأشباه وللشيء من الشيء

“وللقلب على القلب دليل حين يَلْقَاهُ

Highlight the idea that human relations and assessments are governed by observable criteria and inherent similarities. People tend to gravitate towards others who share common traits or values. The second line, “And the heart upon meeting another heart finds its guide,” further deepens this notion by suggesting that, beyond superficial criteria, there is an intuitive, heartfelt connection that guides individuals towards those with whom they are naturally aligned. Together, these lines convey a message about the natural laws of attraction and compatibility, emphasizing both the visible and invisible forces that draw people together.

Suhaib Webb

Abu Talib al-Makki* writes, Sahl, may Allah the Almighty have mercy on him, used to say:

“ما عُصى الله تعالى بمعصية أعظم من الجهل.”
“There is no greater disobedience to Allah Almighty than ignorance.”

It was said: “O Aba Muhammad, do you know of anything more severe than ignorance?” He said: “Yes.” It was asked: “What is it?” He said: “Ignorance of one’s ignorance.”

This means to be ignorant and not know that one is ignorant, or to consider oneself knowledgeable out of ignorance, thus remaining silent about one’s ignorance and being content with it, hence not learning. This leads to the loss of the most fundamental duty, which is the pursuit of knowledge. Perhaps one might issue religious verdicts out of ignorance, or speak about doubts thinking it to be knowledge; this is greater sin than his silence.”

*Abu Talib al-Makki, a distinguished Islamic scholar of the 10th century, played a pivotal role in elucidating the concept of Ihsan, or excellence in worship and moral integrity, within Islam. Born in 931 and departing this world in 996, his era was marked by the Islamic golden age, a time of profound intellectual and spiritual exploration.

His masterwork, “Qut al-Qulub” (The Nourishment of Hearts), is a seminal text dedicated to the principles of Ihsan. It delves into the purification of the heart, the significance of intention in one’s actions, and the pursuit of a state where one worships Allah with both outward obedience and inner sincerity, as if seeing Him. Through his writings, al-Makki emphasizes that achieving Ihsan means reaching the highest standard of worship and conduct, as defined by the Prophet Muhammad: to worship Allah as if you see Him, for if you do not see Him, He sees you.

Al-Makki’s work is not just an academic or theological treatise but a practical guide for Muslims seeking to embody the highest virtues of their faith in every aspect of life. He stresses the importance of a conscious, deliberate effort to cultivate an intimate, sincere relationship with Allah, guided by a constant awareness of His presence.

The impact of Abu Talib al-Makki’s teachings on Ihsan has resonated through centuries, influencing not only his contemporaries but also shaping the thoughts of subsequent generations, including renowned scholars like Al-Ghazali. Through “Qut al-Qulub” and his broader oeuvre, al-Makki has contributed enduringly to the Islamic tradition, offering insights and guidance on the path to achieving spiritual excellence and closeness to Allah.

*Sahl ibn Abdullah al-Tustari, often simply referred to as Sahl al-Tustari, was a prominent early Islamic scholar and ihsan scholar from the 9th century. Born in 818 in Tustar, a city in Persia (modern-day Iran), and passing away in 896, al-Tustari is known for his contributions to the development of ihsanic thought, especially in the areas of Quranic exegesis, tazkiyya, and the inner dimensions of Islamic practice.

Islamic legal scholarship extensively debates the permissibility of performing prayers in non-Arabic languages. This discussion is deeply rooted in the interpretation of specific Quranic verses and prophetic narrations (hadiths), leading to varied juristic viewpoints.

1. Quranic Foundations:
• A considerable number of jurists reference the verse

“إِنَّا أَنزَلْنَاهُ قُرْآنًا عَرَبِيًّا لَعَلَّكُمْ تَعْقِلُونَ”

“Indeed, we revealed it: the Arabic Quran, so you will think.” Quran (43:3)

to assert the necessity of Arabic in prayer, suggesting that the divine message’s comprehension is tied to its Arabic revelation.

Imam Abu Hanifa, however, interprets the more inclusive verse

“فَاقْرَءُوا مَا تَيَسَّرَ مِنَ الْقُرْآنِ”

“Recite whatever is easy for you from the Quran.”

as allowing for prayer in any language if Arabic recitation is beyond a person’s ability.

2. Key Hadiths Informing the Debate:
• The hadith

“لاَ صَلاَةَ لِمَنْ لَمْ يَقْرَأْ بِفَاتِحَةِ الْكِتَابِ”

“There is no prayer without al-Fatiha.”(Al-Bukhari 756 and Muslim 394)

is pivotal for those advocating Arabic exclusivity in prayers, emphasizing Al-Fatiha’s central role.

•Conversely,

“إِذَا قُمْتَ إِلَى الصَّلاَةِ فَكَبِّرْ، ثُمَّ اقْرَأْ مَا تَيَسَّرَ مَعَكَ مِنَ الْقُرْآنِ”

“When you start your prayer then say Allahu Akbar, and then read whatever is easy for you from the Quran.” (Al-Bukhari 757, Muslim 397)

supports the notion of linguistic flexibility in prayer for those who struggle with Arabic, according to Imam Abu Hanifa’s interpretation.

Juridical Perspectives

1. The Hanafi Position:
• There is a section in a reliable Hanafi text that elucidates Abu Hanifa’s stance, allowing for non-Arabic recitation under specific conditions, highlighting the Quran’s revelatwion in Arabic as a foundational aspect of this discussion. تبيين الحقائق شرح كنز الدقائق(1/110)

2. Ibn Qudama’a View:
• Reflecting a more conservative interpretation, Ibn Qudama, and by extension, Imam al-Shafi’i, advocate for the indispensability of Arabic in Quranic recitation during prayer, emphasizing the intrinsic connection between the Quran’s message and its language.

3. Maliki Considerations:
• Al-Kharshi, in his commentary on “Mukhtasar Khalil,” outlines the Maliki approach, which is generally restrictive of non-Arabic prayers for those proficient in Arabic but allows exceptions for those who are not, demonstrating a pragmatic approach to worship.

What To Say At A Minimum

Often new Muslims: non-Arabic speakers, can feel overwhelmed by things. This is not novel! Even the early Arab new-Muslims felt challenged. The narration reported by Rafa’a bin Rafi’ in Abu Dawud’s collection provides important guidance:

“إِذَا قُمْتَ إِلَى الصَّلاَةِ، فَإِنْ كَانَ مَعَكَ قُرْآنٌ فَاقْرَأْ بِهِ، وَإِلَّا فَاحْمَدِ اللَّهَ، وَهَلِّلْهُ، وَكَبِّرْهُ”

“When you stand for prayer, if you have the Qur’an with you, then recite it; otherwise, praise Allah, glorify Him, and magnify Him.”

This hadith emphasizes adaptability in worship practices, offering alternatives for those unable to recite in Arabic, thus underscoring the importance of sincerity and effort in religious observance.

However, as with an dispensation, this concession is temporary, and barring an serious issues that would prevent a person from learning the prayers in Arabic, a new-Muslim must invest in learning the prayer and some short chapters of the Quran in Arabic. You embraced Islam, not vice versa!

Conclusion

The discourse on non-Arabic prayers within Islamic jurisprudence reflects a rich tapestry of interpretive traditions, legal reasoning, and scholarly debate. While a significant portion of Islamic scholarship upholds the primacy of Arabic for the performance of prayers, rooted in the Quran’s linguistic essence and the prophetic guidance, there is notable flexibility afforded by certain juridical positions for individuals who face linguistic barriers. This flexibility, particularly evident in the Hanafi school and partially accommodated by the Maliki and Shafi’i interpretations under specific conditions, highlights the inherent adaptability of Islamic jurisprudence to the varied circumstances of the Muslim faithful.

The emphasis on intention (niyyah) and effort (ijtihad) within the Islamic tradition further underscores the religion’s focus on the inner state of the worshipper, recognizing the validity of an individual’s sincere attempt to engage with divine guidance, even when faced with linguistic challenges. This aspect of Islamic jurisprudence serves to accommodate the spiritual needs and realities of a diverse global Muslim population, ensuring that the essence of prayer—communication with the Divine—is accessible to all, irrespective of linguistic proficiency.

In conclusion, the scholarly discourse on the legitimacy of non-Arabic prayers in Islamic jurisprudence reveals a dynamic interplay between textual fidelity, linguistic integrity, and pragmatic compassion. It showcases the depth of Islamic legal thought and its capacity to bridge the gap between divine commandments and human circumstances, thereby facilitating a more inclusive and understanding approach to religious practice.

Suhaib Webb

Question: Is there a hadith that says, “If you’re eating and hear the Fajr prayer call, don’t stop eating until you’re done”?

Answer: Yes, there’s a hadith that states, “If one of you hears the call while his vessel is in his hand, let him not put it down until he has satisfied his need from it,” reported by Abu Dawud from Abu Huraira and recognized as authentic. However, interpreting this hadith requires care. Most Islamic scholars advise stopping eating once the Fajr prayer call is heard to ensure the fast is properly observed. Here’s a closer look:

1. The hadith means when there’s uncertainty about the actual time for Fajr. Al-Manawi explains, “Until he has satisfied his need from it” means one may finish their meal as long as they do not realize or strongly suspect that dawn has arrived.
2. The prayer call in question could have been Bilal’s for the Tahajjud prayer, not the Fajr prayer.
3. In situations of scholarly disagreement, choosing the safer option to ensure an acts validity is recommended.
4. The hadith doesn’t explicitly mention it’s the Fajr prayer call; it simply states “hears the call,” which could potentially refer to any prayer time, including Isha.

Therefore, to ensure the fast is correctly observed, it’s best to stop eating as soon as you hear the Fajr prayer call.

Allah knows,

Suhaib Webb

Ijtihad, or diligent scholarly effort in Islamic jurisprudence, is founded on two main components: the scholar (mujtahid) who engages in it, and the subject matter being examined. This effort involves the mujtahid’s thorough endeavor to deduce rulings from the Shariah law, drawing upon evidence.

Key sources for ijtihad include the Quran, the Sunnah, consensus (ijma’), and analogy (qiyas). Additional principles such as istishab (the presumption of continuity in the absence of evidence) by Al-Shafi’i and Istihsan* juristic preference in the absence of direct evidence) by Abu Hanifa are also integral.

Istihsan, which translates to a preference for departing from established precedent, signifies a profound insight that arises within a knowledgeable mujtahid who has delved deeply into the intricacies of Islamic texts. It is an intuitive judgment, influenced by the scholar’s extensive learning and piety, which guides them in navigating complex legal issues. Abu Hanifa and his school are renowned for their application of analogy and istihsan, reflecting a depth of understanding beyond mere textual analysis.

Highlighting the value of intuition and piety in legal reasoning, the Sufis teach, “If a matter arises, weigh it against the law; if your soul does not find peace in it, then abstain from it.” This principle mirrors Abu Hanifa’s cautious stance, as he famously said, “Even if they placed a sword on my head to declare that nabidh is haram, I would not say it; and if they placed it on my head to drink it, I would not drink it.” This illustrates his piety and preference for abstention in the face of ambiguity.

Undoubtedly, the heart of a scholar who could accomplish this, is the heart of the scholar who is mindful of the states of his hearts; he with which the subtleties of rulings are made clear. How rare such a heart is among hearts, unlike the heart of the obsessive and the lax, which finds tranquility in everything and is of no worth.

The wisdom in istihsan is further exemplified by the incident involving Ibn Umar, who, when questioned about the permissibility of the blood of a mosquito, responded, “You ask about it while you have killed Hussein?” This remark underscores the importance of prioritizing significant moral and ethical considerations over minor legalistic queries, highlighting the depth and intuition necessary for sound Islamic legal judgment.

In sum, ijtihad and concepts like istihsan emphasize a sophisticated interplay between adherence to textual evidence, scholarly judgment, and piety in Islamic jurisprudence. It showcases the unique role of mujtahids, whose insights and thoughtful evaluation of evidence contribute to the nuanced application and understanding of Shariah law, underscoring the critical importance of the scholar’s intuition and moral compass in deriving and applying Islamic legal principles.

*Istihsan, which translates to “juridical preference” or “equity in Islamic law,” is a principle in Islamic jurisprudence allowing a jurist to depart from a precedent or adopt a ruling that would achieve a better outcome in specific cases. It’s particularly significant in the Hanafi school of thought, one of the four major Sunni legal schools.

In the Hanafi school, istihsan is used as a method to prevent hardship and avoid rigid application of the law that may lead to undesirable outcomes. It’s employed when strict adherence to analogy (qiyas) or the literal meaning of texts might lead to results that are considered unjust, harmful, or at odds with the objectives of the Sharia (Maqasid al-Sharia). This principle allows for flexibility and adaptability in the application of Islamic law, ensuring that rulings align with justice, public interest, and the welfare of the community.

An example of istihsan in the Hanafi school might involve the relaxation of certain commercial transactions’ strict rules to facilitate trade and economic activity, provided that the essence of the transaction does not contradict Islamic principles. For instance, although a strict analogy might suggest a certain financial transaction resembles riba (usury), which is prohibited, a Hanafi jurist might apply istihsan to permit the transaction if it serves the public interest and does not entail exploitation.

It’s important to note that istihsan is based on solid Islamic legal principles and is not merely subjective or arbitrary. It is grounded in the jurist’s deep understanding of the Sharia’s objectives, the Quran, the Sunnah (prophetic traditions), and the broader legal maxims of Islam.

The application of istihsan above is unique to the Hanafi, and to some degree the Hanabali schools, while the Malikis and Shafis offer unique critiques of it in this context.

Q: Can I get dental work done while fasting?

A: Sheikh Khalil (D. 776 AH) mentions this in his text: “It is disliked to treat dental cavities during the daytime of fasting and nothing is obligatory on a patient (qada or kafara) if he is safe (not letting anything how down his throat).

If he swallows something from it because he could not control any water or medicine going down his throat, he makes up that day, and if he ingests something intentionally, he makes kaffara, unless he accepted the treatment out pf necessity: fearing harm, the onset of disease, sever pain or even death. In the case of the latter treatment is obligatory.

Based on the above, Dental treatment, whether it involves medication, application, extraction, filling cavities, repairing fractures, removing decay, or cleaning, is divided into two rulings according to the Maliki school:

1. If the fasting person can delay the treatment to after maghrib without hardship, then this is the safest and preferred action; because a Muslim should not undertake anything during the daytime of Ramadan that might corrupt his fast, and initiating treatment without necessity is disliked (makruh) according to the Malikis.

2.  If it is not possible due to the severity of the disease, extreme pain, the unavailability of a dentist at night, or fear of disease onset or worsening; it is permissible to treat his teeth during the day out of necessity; Ashhab (d. 140 AH) said: “If he fears harm by delaying treatment to the night, then there is no harm;” indeed, it becomes obligatory to treat hos teeth if he fears death or severe harm.

In this case, it will either be:

A) He ensures that he does not swallow any medicine, water, or anything else; then his fast is valid and there is nothing upon him; however, ensuring this is difficult.

B) He confirms that he has swallowed something mentioned, do to duress, error, or forgetfulness; then he must only make up the fast; based on the Prophet's ﷺ  statement: “Whoever forgets while fasting and eats or drinks, then let him complete his fast, for it is Allah who has fed him and given him drink.” 

C) He confirms that he swallowed something mentioned intentionally after being able to control and dispose of it; the Malikis have differed in it; the apparent and well-known opinion: the obligation of both make-up and expiation upon 
D) The patient doubts whether he swallowed something mentioned; then it is recommended for him to make up the fast as a precaution; due to the scholars’ disagreement. 

However, in my view, the axiom ‘doubt does not remove certainty’ allows for some leniency in the procedures listed above, as well as Invisalign. Al-Baji al-Maliki (d. 474 AH) said, ‘In my opinion, if he is safe, then nothing is upon him, just like rinsing.’

Allah knows best.

Suhaib

The first step of a responsible person is to know that they have a Lord who has commanded and forbidden them, to reward them for their obedience and punish them for their disobedience. It is essential for them to flee from His punishment by obeying Him and avoiding His disobedience. This is referred to in the saying of the Almighty, “So flee to Allah” [Adh-Dhariyat: 50]. Fleeing to Him is only through obedience to Him and avoiding His disobedience. Obedience and disobedience are contingent on learning the Sharia.

Therefore, one must learn from the Sharia what Allah, the Exalted, has forbidden for them, both outwardly and inwardly, to avoid it, and what He has obligated upon them, both outwardly and inwardly, to do it according to the demands of their situations and circumstances.

It is incumbent upon them to learn prayer and fasting: their obligatory components and conditions. They are not required to learn about zakat unless it becomes obligatory or is about to become obligatory. Similarly, they are not required to learn about Hajj and Jihad unless they are among those eligible for them. If there is ample time for these, learning becomes a chosen obligation. If the time is limited, the window of learning is smaller.

Likewise, for all other matters that arise from various situations that  obligate obedience to Allah, both outwardly and inwardly, it is obligatory to learn about these matters, their causes, times, conditions, pillars, and what invalidates them.

Once I was at a conference; a young woman pulled me to the side and said she needed to ask me a troubling question: ”Why do good if Allāh creates all actions, controls all and knows our ultimate end?”

After letting her know that I appreciated her asking, and that what she asked was important, I asked, 

”Do you believe that Allāh knows all things?” She said she did. I continued, ”If you believe He knows all then do you trust his commands?” She nodded yes.

I continued, ”If you affirm His absolute knowledge, and you trust his commands, then you must act because He commands you, ’Do good!’ You can’t affirm His perfect knowledge while questioning His advice and commands!” 

She said, ”That’s it? I didn’t think it was that simple. Thanks!” 

A Remedy For Perplexing Questions
Often, if you trace the questions that haunt you about faith to the qualities and names of God, you will find simple, yet powerful responses to difficult questions. So knowing Allāh helps you establish a framework for understanding your faith and the world around you. One of the most important beliefs is affirming Allah’s perfect knowledge. It spawns security in knowing His commands, apprehension knowing that He alone knows the final results of your life and the desire to constantly improve because, again, your fate solely rests with Him. 

Suhaib Webb

1. The student of knowledge should direct their efforts towards beneficial knowledge and the needs of their community and country. While it’s important to study the subject one loves, considering what benefits society and fulfills the needs of one’s people is even more noble. Remember the story of Ibn Abbas with his friend, and the story of Sebawayh, emphasizing the importance of collective benefit.
2. One who teaches people the Quran, even if not a scholar, should not underestimate themselves. Teaching the Quran is part of prophetic objectives, conveying revelation as it was revealed.
3. Focus on mastering the fundamentals of knowledge rather than delving into its complexities excessively.
4. Pursuing too many disciplines simultaneously leads to mastering none.
5. Knowledge reciprocates dedication; give your all to it, and it will reward you abundantly.
6. Start with what challenges you slightly beyond your current level, avoiding both extreme ease and extreme difficulty.
7. Attach yourself to knowledgeable mentors, as their guidance is invaluable and surpasses mere reading.
8. Seek knowledge from multiple sources, as scholars correct one another even without explicitly stating so.
9. Complete what you start in your studies, as leaving things halfway only leads to distorted and incomplete knowledge unless guided by a knowledgeable mentor.
10. Our religion relies on a chain of transmission, and every knowledge has a history.
11. Our era emphasizes solidifying beliefs among people, preserving the nation’s constants, and safeguarding its religion and unity. Embrace consensus.
12. Prioritize learning about conduct, refinement, and self-purification, as success lies in purification.
13. Follow a structured approach in learning and avoid skipping to advanced levels without proper guidance.
14. Refrain from diving into contentious issues or adopting new schools of thought hastily, as opinions and schools of thought are a mercy but can lead to turmoil if misused.
15. Don’t disregard the opinions of past scholars in favor of personal interpretations, as every branch of knowledge has its roots and principles.
16. Beware of those who claim to derive rulings from evidence but merely relay what they’ve been told without understanding.
17. Differentiate between conclusive and speculative knowledge, starting with what is agreed upon before delving into disagreements.
18. Patience is key; every field of knowledge requires time for its fruits to ripen.
19. Humility is essential; teaching basic knowledge should not inflate one’s ego.
20. Don’t waste time pursuing knowledge beyond what God has facilitated for you.
21. Stick to the most relevant evidence rather than chasing obscure references, as straying too far may lead to misunderstanding.
22. Seek evidence relevant to the nature of the issue at hand, whether rational, legal, or empirical.
23. Each student has their own methodology and preferred books; there’s no one-size-fits-all approach.
24. Above all, sincerity, piety, and reliance on God are paramount in the pursuit of knowledge.

May Allah grant us success in our endeavors. Amen.
Dr. Mahmoud Abdulrahman