Faisal Hassan

Based on Sh. Judai's fatwa, also in English: https://www.leedsgrandmosque.com/isha-prayer-in-british-summer

Isha prayer during summer months in the UK - a paper by Sh. Abdullah al-Judai: https://youtu.be/jsox2YisToI?si=No2Lo7Xb6VUCa_8B I'm sure many are looking forward to this presentation. I hope you enjoy and find it informative! 🙏❤️ Timestamps: 00:00 - An introduction to the topic 06:31 - Four views on Isha prayer *during* persistent twilight 09:40 - Providing an assessment of each view 18:05 - Combining Maghrib & Isha during persistent twilight 23:48 - How should Isha be performed *before* persistent twilight? 32:41 - Combining Maghrib & Isha before persistent twilight during hardship 38:47 - What constitutes 'hardship' to allow combining prayers for late Isha? 45:40 - Q&A 45:42 - When does Leeds Grand Mosque (LGM) begin combining Maghrib & Isha? 48:03 - General comments on Sh. Abdullah al-Judai's paper 50:34 - Dr Asim Yusuf's solution to Isha before persistent twilight 54:59 - Does an arbitrary time of Isha before persistent twilight mean it is not performed in its actual time?

InSha'Allah I'll have a live session on Isha prayer during summer months in the UK, a paper by Sh. Abdullah al-Judai. We'll start at 6:30pm (UK), which is just under an hour: https://us06web.zoom.us/j/5485476404?pwd=PkizdqUQqDFbyO6RFaxItK3kXyvTho.1

A summary on the relationship between the Quran, Tafsir, and Science (a list of 12 points): 1) God's revelation is not a book of science but speaks of worldly phenomena with the primary purpose of contemplation. This purpose ought to be reflected in Quranic engagement, as the relevatory purpose is not to extract as many scientific theories as possible. 2) The immediate addressees of God's revelation are the seventh-century Arabs, which means the primary meaning of any verse directly corresponds with their language, understanding, and familiarity with the world -  while acknowledging that Divine knowledge encompasses all things, including scientific discoveries. 3) The Creator of the universe and all that it contains is the same Being who revealed the Quran. If the source of the universe and revelation is one, then there should be no contradiction between them if both are understood correctly. 4) To interpret revelation is to make a claim on behalf of God - i.e., it is to claim that a particular interpretation is intended by God. This equally applies to scientific explanations which require the same caution (which should also be distinguished from 'scientific miracles'). 5) It is possible to accept a scientific theory without attributing it to the Quran. If the Quran is silent on a topic, it simply means it withholds judgement. Tafsir and Science: 6) To adopt a scientific explanation of a verse based on modern discovery while simultaneously rejecting every other interpretation is to say that the primary meaning of a verse was not understood until the modern era, and that God revealed a verse knowing it would not be understood for a millennium. Therefore, the only possible way to adopt this type of scientific explanation is to argue that verses contain multiple layers of meaning, in which case the scientific interpretation is but one layer. 7) One of the entailments of believing that the primary meaning of a verse was not understood by the Companions is that the Prophet (peace and blessings upon him) failed to fulfill the duty of explaining God's revelation, and that this was known to God yet was left unaddressed. 8) The mere fact that an interpretation is not found in the sources does not necessarily mean it does not exist. Depending on the specific issue in question, it is possible that (i) the explanation existed but was simply not transmitted, or (ii) that it was transmitted but we have yet to come across it. 9) There is a difference between a Quranic interpretation contradicting the understanding of the entire early community (Salaf) and not corresponding to their understanding. The latter can be accepted as an additional layer of interpretation, but the former cannot (while noting the caveats from point 8). 10) Scientific theories, like scriptural interpretation, vary in probability and strength of evidence. The strength of a scientific conclusion ought to be compared with the relative strength of scriptural interpretation during the process of exegesis. 11) To accept that a scientific interpretation is a possible yet uncertain conclusion is to accept that it is not binding. To claim it is binding is to concede that were the scientific conclusion to change, that interpretation would still need to be upheld. 12) Scriptural interpretation is based on knowledge and data available to the exegete. If an exegete acknowledges their conclusion is speculative (dhanni), then they naturally accept the possibility of error in their conclusion. If this interpretation contradicts direct observable phenomena, then it is possible to confidently assert that the interpretation is incorrect since it carried the possibility of error from the onset. The scholar who held the opinion in previous centuries would be excused for their error as their conclusion was based on the data available to them at the time. Contemporary scholars, on the other hand, do not have the same excuse. And Allah knows best.

A short Twitter thread on Sh. Muntasir Zaman's book: https://fxtwitter.com/i/status/2057159306093428799

A summary of texts regarding the shape of the earth: I should begin by saying that classically, even premodern scholars like Ibn Hazm (d. 456) and al-Razi (d. 606) argued that the earth is round, based on their observation and understanding of the world around them. In other words, they never saw anything textually mandating a belief of a flat earth. Anyone making some textual claim of this today has no idea what he's talking about. While the author of Tafsir al-Jalalayn, al-Mahalli (d. 864) appears to believe the earth is flat, he clearly states that the view of astronomers that it is round does not contradict any theological point. In other words, the view that it is flat is simply a personal belief that's not some form of doctrine, and can quite simply be described as incorrect. This is no fault of any classical scholar, as everyone is simply understanding the world based on the data available to them in the time he is living. Furthermore, believing the earth is round likewise does not have to be turned into a theological point. You don't have to believe a worldly fact is mentioned in the Quran to argue it is true, as the Quran isn't intended to comprehensively list every fact about the universe; that's simply not its purpose. As for famous texts in this regard, the verse describing Dhu al-Qarnayn as observing the sun setting in a murky spring (Q. 18:86) is simply depicting how the scene is visually perceived as one standing on earth looking towards the horizon. Not only is this clear in the Quran's language of worldly phenomena in general, which describes reality in the way it is visually observed on earth, but it is also not the purpose of the Quran to provide a technical science lesson - as this would simply be distracting to the original audience and likely divert their focus on the actual message and guidance conveyed. This visual perception is similar to our description of a moving shadow ("Look at the shadow move"), which is not intended to be a technical scientific description but simply part of natural communication. This is how God speaks to us in the Quran. As for the hadith describing the sun as prostrating to God under His throne after it sets, this is simply descriptive of its subservience to God's instructions, contrary to those who worship the sun as though it carries divinity. In other words, the hadith explains that the sun itself serves God and is in a constant state of existing under His will and power, both while it rises and sets in relation to wherever we stand on earth; so serve God rather than the sun, and don't behave like those who worship the sun while it sets. And Allah knows best.

Interestingly, the pushback I received on the last video was me saying the earth isn't flat. :) My approach to this is usually: believe what you want; just don't make it a theological claim.

An enjoyable presentation on the hadith of Prophet Adam's height by Sh. Muntasir Zaman. https://youtu.be/zIF9oCSOMMs?si=QoxFQrkuGSBTxIOZ This is a nice case study on the relationship between hadith and empirical data. I hope you enjoy! 🙏❤️  Timestamps: 00:00 - Introduction to the book 07:05 - Ahmad al-Muzani (d. 356) on approaching a 'problematic' hadith 08:38 - Two concerns on the height of Prophet Adam 12:10 - The flat-earth theory 13:40 - Grades of probability (dhann) in relation to textual interpretation 17:46 - Hadith scholars recognised empirical data 18:50 - Premodern and contemporary views on the hadith of Prophet Adam 24:07 - Ways to resolve the conflict in the hadith 34:23 - The possibility of a paradigm shift in research and data 35:40 - What is Sh. Muntasir Zaman's view on the hadith? 37:34 - A concern of always prioritising science over hadith

InSha'Allah I'll have a live session on this nice book in an hour (6:30 PM, UK): https://us06web.zoom.us/j/5485476404?pwd=PkizdqUQqDFbyO6RFaxItK3kXyvTho.1

Six points on the opening ten days of Dhu al-Hijjah: 1) The opening days are the blessed days that preface the Hajj, the major pilgrimage. They are days in which we glorify God, celebrate Him globally, and express true monotheism which is embodied within the Hajj itself. The importance of these days is indicated in the Quran, as God swears an oath by them in the Chapter of Dawn (Fajr): "By the dawn, and ten nights" (89:1-2) According to most scholars, this refers to the ten days of Dhu al-Hijjah. We also find the importance of these days in the statement of the Prophet (peace be upon him) as transmitted by Abdullah ibn Abbas: "There are no days in which righteous deeds are more beloved to God than these ten days." (Bukhari and others) 2) The 'righteous deeds' encouraged on these days are general and open-ended. They encompass all forms of good, including charity, prayer, supplication, fasting (besides Eid day), active engagement with the Quran, and the various forms of Godly remembrance and glorification. 3) These are the days of actively remembering God and glorifying Him. This is indicated both by the practice of the Companions, and the Quran when God tells us to remember Him on the 'known' and 'numbered' days, referring to the ten days of Dhu al-Hijjah and the following three days of Hajj, respectively. 4) Alongside the general glorification of God, there is the practice of glorifying God after each obligatory salah, starting from the day of 'Arafah (9th Dhu al-Hijjah). This is the practice of the Companions as found in several reports. After each salah, believers proclaim: "God is greater, God is greater. There is no God but the one true God, and God is greater. God is greater, and to God belongs all praise!" الله أكبر الله أكبر، لا إله إلا الله والله أكبر، الله أكبر ولله الحمد. 5) The animal sacrifice (udhiyah) on Eid is a form of subservience to God, and also a reminder of Prophet Abraham's subservience alongside his son (Ishmael). As God Most High reminds us: "It is not [the animals'] meat or blood that reaches God, but it is your piety that reaches Him." (22:37) 6) It is arguably encouraged for one intending the animal sacrifice on Eid (udhiyah) to abstain from cutting hair and nails from the start of the month, as a form of resembling the pilgrims and their unique state. This is based on the hadith of Umm Salamah in Sahih Muslim (around which there is scholarly debate on both authenticity and interpretation). According to majority of classical jurists, this is a recommendation and not obligatory. (It is possible to argue that this virtue of abstaining from cutting hair and nails continues until just before the Eid day, after which the general encouragement of cleanliness on Eid applies.) And God knows best, and may He bless you all! ❤️🙏

A nice video by Sh. Hatim al-Awni on the importance of learning from several teachers, a point I stress very often. To summarise Sh. Awni's video: It is important for a student to study under several teachers as this will prove to be more beneficial for their learning, and doing so is natural when studying over an extended period of time. The legendary scholar Khalil ibn Ahmad al-Farahidi has a famous statement: 'Whoever restricts himself to a single scholar will not recognise his teacher's error(s).' In other words, if someone merely has one teacher, he will never identify his teacher's errors - and his teacher will make an error by virtue of being human. If he truly wants to identify the small number of mistakes from his teacher's large pool of correct conclusions, then he must study under other teachers and become familiar with contrasting views. At the very least, by doing so, he will broaden his horizons and be more open to other viewpoints, or even correctly understand different conclusions to be able to speak about them with greater familiarity. This is only possible if he benefits from scholars of different backgrounds, with the (obvious) condition that the teachers are actually learned. Furthermore, a student should not only learn from scholars who are famous and popular, assuming them to be more learned than those lesser-known. Funnily enough, some people behave like they are creating their own biography in the way they select their teachers. How? They imagine the way others will speak about them once they become scholars. In other words, he will study only from famous teachers so he can tell others about them later on, as people may not recognise teachers who are less popular. This is not appropriate and should not be the student's goal; the goal is actual benefit and learning.

تعديد المشايخ وتنويع المشارب وكلمة الخليل: (من اقتصر على عالمٍ واحدٍ لم يعرف خطأ شيخه)

The top players in any field are those obsessed with the things they do. That's their shared characteristic. To be the best at anything, you need to be almost possessed by it to the degree that it's constantly on your mind. The longer something is on your mind, the longer you spend thinking about it. And the longer you spend thinking about it, the likelier you are to be better at it than others. It's the same with poetry, gym rats, or even film directing. Those with the best output are those absolutely invested in delivering the best. How can you not be the best at it when it's all you ever think of? You've already outnumbered the reps anyone else is bringing to the table. And it's also why the best poets are the ones afflicted by the calamities they speak of. As they say: "If you've got love problems... Congratulations, you've become a poet!" 😁 And it's the same with scholarship. True scholarship isn't a part-time activity, stopping at graduation; it's to constantly live learning and researching.

While we're on the topic, I should mention as an aside, that senior Hanafi scholars who combined prayers on active travel include: Sh. Abd al-Fattah Abu Ghuddah (d. 1997) Sh. Abu al-Hasan Ali al-Nadwi (d. 1999) Sh. Yunus Jownpuri (d. 2017) (See here - which I share particularly for the anecdotes) The legendary Hanafi commentator Imam Abd al-Hayy al-Laknawi (d. 1887) also felt there are reports that indicate actual combination of two prayers during travel (i.e. jam' haqiqi). There are details to this, though what I mention is to primarily be transparent about the topic. I'm personally aware of several Hanafis who combine on active travel, though I'm sure we can all agree: if a practice is good enough for the learned, it should be good enough for the masses. May Allah forgive us.

When I travel I often recall the statement of the Prophet (peace be upon him): "Travel is a piece of torment; it deprives one of you of his sleep, food, and drink." (Bukhari and Muslim) And this is why I embrace the travelling concessions. But do we combine prayers? That is the question. That is the question. 😁

English isn't a dirty language. It's simply a means of communication like any other language. Allah says, "We have sent no messenger but in the language of his people, in order to make things clear for them." (Ibrahim: 4) My people speak English, so we communicate in English. Simples!

My friends, this post right here is probably my best work 😁, and while there's some humour in this post, it's actually very relevant to what I just mentioned above: https://t.me/FaisalTelegrams/24

I had a nice conversation earlier this week with some Hanafis, discussing a range of Usul topics related to the early Hanafi school. We discussed the nature of appealing to early Kufan tradition and practice ('amal); appeals to the views of Companions (madhhab al-sahabi); and the impact of the hadith project in the second and third century in relation to regional schools. I often emphasise that all of these questions have practical consequences on approaches to Fiqh today, and that in my personal assessment, I observe a shared pattern in the legal approach of independently-minded contemporaries in the way they view each of these topics. To put this subtly (and concisely): having transparency in legal arguments produces greater confidence in conclusions than arguments that depend on a black box, and that confidence in reasoning (i.e. Usul) naturally translates into confidence in personal conclusions. In other words, a lack of confidence naturally translates into a greater reliance on appeals to authority, even within scholarly contexts. My video on Imam Shafi'i's travels and his experiences with regional schools and attitudes was actually intended to shed light on this - from an approach of first principles rather than a polemic defence.