Faisal Hassan
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A channel for Quranic reflections, Islamic Law, & other updates. Second channel: t.me/FH_Notes Faisal Academy: faisal.thinkific.com
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If you don't begin reading the right books, you'll spend a lot of time unlearning the things you're learning.
This is precisely why book recommendations are important.
What are book recommendations? They're essentially those who've already read a significant amount of material within a field telling you where you'll find the best information.
Book recommendations serve both the purpose of validating information and also saving you time from learning what isn't helpful for you currently.
And if book recommendations are important, then you must also know that recommendations are only as useful as the person providing you their judgement.
Someone who indiscriminately dishes out praise isn't going to provide a sound assessment of what you should or shouldn't read.
I remember a long time ago, I asked a person if the book they held in their hand was good. He replied, "It's a kitab."
Okay, it's a book. But just because some information has been documented on printed pages and placed between two covers doesn't immediately make it right.
Don't you realise different books make different claims?
Don't you realise different books operate with different assumptions?
Don't you realise arguments supporting a conclusion can sometimes be strong and sometimes weak?
Are you able to separate the wheat from the chaff? If not, your book recommendations are meaningless.
Look out for those who are careful in their praise and critical in their assessment, as they're the recommendations that matter.
| 2 | Notions of 'good' and 'bad' tend to only focus on one of these categories.
Naturally, humans like to be around people who treat other humans nicely, and are therefore drawn to that focus when determining what is 'good', though ultimate judgement with God can perhaps be described as an existential judgement, one that is broader than just human relationships. | 658 |
| 3 | 'Akhlaq' in its broadest sense includes all relationships.
It includes one's relationship with God.
It includes relationships with humans.
It includes relationships with one's self.
It includes relationships with animals.
Lacking in any one of these is a deficiency in Akhlaq.
To treat other humans nicely while failing to recognise and express gratitude to God - the Lord and Sustainer who deserves most praise and recognition - is nothing but bad character.
To treat God nicely while disregarding relationships with humans is not only bad character, but, in reality, a contradiction - as any true relationship with God would be reflected in one's treatment with others. | 833 |
| 4 | Who was al-Khadir?
Given the mystery behind the figure al-Khadir, there appears to be a lot of folklore and superstition associated with him. This is expected, as humans tend to stretch their imagination in matters carrying an element of the unknown - in the same way that happens with Jinn interactions.
In reality, the only two sources that can inform us about al-Khadir are the Quran and authentic prophetic statements, and there is not much information about al-Khadir in them, which is why classical scholars even differ on his identity.
- Was he a prophet, operating in a way no other human can based on knowledge provided to him by Allah? Possibly.
- Was he an angel, simply demonstrating the Divine plan and decree in the universe (rather than the Divine law)? Possibly, and this would also answer a lot of the questions people have about the story.
Some argued he was an angel historically, as recorded by al-Mawardi (d. 450) in his Tafsir, and it's reasonable. I've also heard the contemporary Sh. Abdullah al-Judai incline to this view while acknowledging there is nothing explicit on the topic.
The truth is that the Quran and authentic hadiths are the only source of information to know about al-Khadir, and they do not share much detail about him beyond what is necessary. Of course, this is expected as the focus behind stories, as Allah teaches, are the lessons and morals rather than the figures themselves.
As Allah says, "Truly, in their stories is a lesson for those possessing intellect." (Yusuf: 111)
And Allah knows best. | 820 |
| 5 | The story of Prophet Musa and Khadir (commonly pronounced Khidr) from Surah Kahf is truly profound and gives us an insight into the Divine plans in this universe.
The story shows us that events in this world may not always appear to unfold in our favour, but the ultimate chain of events - only known to Allah Most High - demonstrates both Divine wisdom and a greater plan.
Khadir in this story represents the workings and tasks appointed to an angel, lifting the veil of what occurs behind the scenes in this glorious world. God acts in His wisdom, and He tasks the angels to carry out plans corresponding to that wisdom.
Sometimes that wisdom in life may be apparent to us, and other times it may not. Allah has the full picture, and we surrender to Him, knowing full well He is all just and wise. | 906 |
| 6 | Imam Dhahabi (d. 748) expresses tolerance in his biographical entries for scholars who may have adopted a few mistaken conclusions by virtue of being human. He argues that a few shortcomings from a scholar should be excused and not a reason to disregard their entire contribution.
After speaking about a disagreement on a secondary topic of theology, he says:
If we were to completely disregard and abandon a scholar anytime he falls into errors in individual issues, and that too an error for which he is already forgiven, then no scholar would actually be safe!
قال الذهبي:
ولو أنّا كُلّما أخطأَ إمامٌ في اجتهادِه في آحادِ المسائل خطأً مغفورًا له، قُمْنا عليه وبَدَّعْناه وهَجرْناه، لمَا سَلِمَ معنا لا ابنُ نَصْرٍ، ولا ابنُ مَنْدَة، ولا مَن هو أكبرُ منهما. واللهُ هو هادي الخَلق إلى الحقّ، وهو أرحمُ الراحمين، فنعوذُ بالله من الهوى والفظاظة. | 1 055 |
| 7 | Imam Muhammad ibn Nasr al-Marwazi (d. 294) was an early mujtahid and scholar of hadith who authored several works on Fiqh.
One of his popular books is Ikhtilaf al-Fuqaha', a work on comparative Fiqh and early juristic differences.
This work is interesting as it provides insight into the views of early mujtahids whose madhhabs went extinct, or only survived for a few centuries. Their views are still preserved in what is known as the Khilaf literature.
I shared some personal thoughts on this work, including the author's approach to Fiqh; some history of Fiqh; and also the early development of the Hanbali madhhab. I hope you enjoy 🙏❤️ (timestamps in the video description).
https://youtu.be/9Rud8YgZAM0?si=_0nFSEgqFTKRH-Uz | 998 |
| 8 | It is the nature of subject specialism that the more you commit to one subject, the less you commit to another.
In this world, each person has approximately 50 years to dedicate to learning. People dedicate different portions of that time to different sciences and projects. Naturally, the more time you spend on one science, the less time you spend on another, making it humanly impossible to master everything as there is simply too much knowledge.
It is part of respecting knowledge to accept that a master of all trades does not truly exist.
It is for this reason that when Imam Shafi'i (d. 204) once found his student wanting to memorise and exhaust hadith routes in different regions (an activity required of those dedicated to the early hadith project) while simultaneously being a jurist, he told him: "How farfetched! What an unlikely goal." (Ibn Abi Hatim's Adab al-Shafi'i)
While Imam Shafi'i could also be taking his intelligence and ability into consideration, the idea conveyed is that you have two hefty projects in front of you, so it's naturally very difficult to allocate your time to both in a way that won't affect mastery of the other. | 667 |
| 9 | Students of Fiqh frequently come across hadiths of the Prophet (peace be upon him) instructing and discouraging various things.
Sometimes those instructions are understood by jurists to mean obligation (wujub), while other times the same type of textual instruction is understood as recommendation (istihbab).
The obvious question is: how can you differentiate the two in any given circumstance?
E.g. how do you know that when the Prophet (peace be upon him) instructed a young boy to eat with his right hand, that this means recommendation rather than obligation? What's in the text to suggest that?
E.g. when the Prophet (peace be upon him) discouraged qaza', a specific way of cutting one's hair, how do you know it is as Imam Nawawi and others argue, for discouragement? What's in the text to suggest that?
E.g. how do you know that drinking water while standing is not prohibited but rather discouraged or simply contrary to best practice? What's in the text to suggest that?
I believe this article by Sh. Hatim al-Awni does a nice job at answering this question - a question that relates to a long list of reports yet is unfortunately not given the treatment it deserves. I highly recommend giving it a read:
متى يكون الأمر في باب الأدب للاستحباب والنهي فيه للكراهة
https://www.dr-alawni.com/articles.php?show=231 | 1 347 |
| 10 | Just five minutes of reading - done consistently - is what gets you to the end of the book.
Each person has their own reading stamina. Some people can read for 5 minutes before they get mentally exhausted. Others 30 minutes. Others 1 hour. Others 2 hours.
However, whatever stamina you have has little to do with whether you can actually complete a book. You complete books by consistency rather than reading stamina.
The only difference between a 100 page book and an 800 page book is just how long you need to stay consistent. But you can certainly complete them both. | 1 782 |
| 11 | This is a book by Sh. Fu'ad al-Hashimi on the nature of legal debates and highlighting inconsistencies to critique opposing views. The author uses Ibn Hazm (d. 456) as a case study, as this type of engagement is quite consistent across his works.
To share some of the author's conclusions:
1) Ibn Hazm directed a lot of attention to the Muwatta' of Imam Malik and studied it extensively. It is possible that when those in Andalusia burnt Ibn Hazm's books, this included his commentary of the Muwatta'.
2) From the four imams, Ibn Hazm does not direct much focus to the legal arguments of Imam Ahmad, though respects him and recognises him as a jurist as indicated also by the title of one of his works. It also seems that many scholars in Andalusia in the fifth and sixth century were not as familiar with the views of Imam Ahmad compared to the other schools, which is probably due to the development of the madhhab and its accessibility in the region at the time.
3) Ibn Hazm praises Dawud ibn Ali - the third-century Imam of the Dhahiri school - a great deal, though notably still identifies errors in many of his conclusions despite sharing a similar legal framework.
4) Ibn Hazm's criticisms of others can include inappropriate generalisations, though some of his criticisms and inconsistencies can indeed be sound. Sh. Fu'ad also appears to indicate that many of these criticisms can be directed to the claimants of the imams in later centuries and the defence they offer, as their goal, in Ibn Hazm's view, was to defend pre-established conclusions in any capacity without much attention to the strength of varying arguments.
5) Several classical scholars acknowledged Ibn Hazm's scholarship in general, while still recognising his mistakes on a number of topics.
6) Some criticisms of Ibn Hazm's approach and arguments include the following:
(i) Based on his Dhahiri commitments, he often presents his view as being conclusive, and that all other views are absolutely incorrect. In other words, he often fails to recognise the spectrum of probability in legal argumentation and conclusions.
(ii) He sometimes misrepresents the view of other jurists in his argumentation.
(iii) He sometimes resorts to personal criticisms of his opponents.
(iv) With some legal arguments, he assumes that they must be applied universally in all circumstances, and thereby assumes an inconsistency in the other jurist's application. That is to say that he does not always acknowledge that arguments can be contextual, and that their strength and application can therefore differ on a case-by-case basis. | 1 371 |
| 12 |  Немає тексту... | 989 |
| 13 | 'Using AI for Islamic Research and Questions' - a collaboration with Sh. Mustafa Razzaq, a good friend and scholar
https://www.youtube.com/watch?v=Mw3E5A3mphU | 1 149 |
| 14 | I'm sometimes asked how I commit my book readings to memory - or more specifically, how I recall and locate concepts in books I've read.
To respond: I actually find myself using Quran-memorisation techniques on a lot of the books I read.
With Quran memorisation, people tend to split their readings into three categories:
1) Long-term memory
2) Short-term memory
3) A newly memorised page for progression
So here's what I do:
(i) I treat every new reading session like the new pages to be memorised - which involves understanding one's personal learning capacity, and then reading a portion that corresponds to that.
In other words, if you know you can only commit ten new pieces of information to memory per reading session, then that is your learning capacity and you can stop when you hit that threshold. Anything beyond that you're going to forget.
(ii) I begin my reading by scanning the most recent pages I've read, as these pages are sitting in my short-term memory and can be forgotten easily.
(iii) For long-term memory, I tend to rely on my notes and personal comments at the back of the book.
I also regularly look back at books I've read if it relates to conversations or discussions I've had, as this triggers new memory links.
This is sort of like associating discussions to real-life events. The more associations you make, the more likely you are to remember it!
So there you have it. This is what works for me, and if it helps your approach to book reading then I'm glad to have helped.
(Note: the above isn't so much for rote memorisation, which isn't a key focus for regular book reading, though structurally it would follow a similar pattern.) | 1 462 |
| 15 | It is a consistent theme in the Quran to find prophets reminding their people of the blessings God has bestowed on them. Blessings necessitate gratitude and thanks, and part of gratitude is accepting God and His message. | 938 |
| 16 | Many often do not realise that inductive reasoning plays a vital role in Islamic Law.
The importance Islamic Law gives to concepts like family values, preservation of faith, and sanctity of life and wealth is not based on singular verses and hadiths.
They are based on several verses and hadiths all pointing to the same value.
This is often overlooked when discussing individual reports and their authenticity, where the assumption is that by dismissing the hadith one has dismissed the entire value indicated in that hadith. This is a superficial assessment.
It is possible that the same value in that hadith is supported by a list of verses and hadiths and only one evidence in that long list has been accounted for.
Take for example the five daruriyyat ('necessities' - preservation of faith, life, lineage, wealth, and intellect). There is no verse or hadith that lists these as the five daruriyyat.
Rather, we know these to be fundamental values in Islamic Law based on several verses and hadiths pointing to their primary importance.
This is partly an inductive assessment of these evidences; this is how we know they are of primary importance in the hierarchy of values.
Therefore, those things that preserve these values - both in strengthening and expanding them and protecting them from being eradicated - are sanctioned and encouraged by the law.
Conversely, if there is only one hadith pointing to a moral value, it could be a strong indication that that value is not a key priority nor of relatively great importance in the system of Islamic Law.
Therefore, even if one were to justifiably debate its authenticity or interpretation, from a broad perspective of law it would not be of great consequence.
This is why when jurists approach individual hadiths which may at times not provide much context or much clarity, they attempt to link the concept in the hadith to a relevant value that is established in other verses and hadiths.
This way there is some coherence and consistency built in the law.
Were this individual hadith to establish a new value without it being supported by other evidences, this would only indicate its lesser priority in comparison to other values in the law (and perhaps in some cases its recommendation without imposing obligation).
Otherwise, values of greater importance are expected to be emphasised and repeated.
That is to say that were the hadith to actually be inauthentic, it would not necessarily bear much consequence to the law because the jurist has linked the concept in the hadith to a pre-established value.
In other words, even if this particular hadith were not known to the jurist, he would probably arrive at the same conclusion because the rest of the law points to the same conclusion as the law is coherent and consistent.
It is in this way that the hierarchy of values and system of priorities within the law is established. It is partly by way of inductive reasoning.
And Allah knows best. | 1 725 |
| 17 | Presenting prophetic guidance as being universally tied to a specific culture or region in the world - whether it be Arab, Indian, Persian or otherwise - will always make those outside of that culture feel alienated and not intended by the message.
Prophetic guidance acknowledges the human range of customs and cultures. It embraces its different forms by encouraging the good from each culture and leaving the bad. The objective isn't to replace it entirely. | 1 345 |
| 18 | "Can I perform salah behind an imam who does X sin?"
This was a popular question when I grew up, particularly for issues of appearance, and continues to be popular due to its practical consequence.
As a principle highlighted by several jurists: anyone whose prayer is valid for himself, his prayer is valid for others.
The Prophet (peace be upon him) said, "The most well-read concerning God's scripture should lead the people. If they are equal, then the most knowledgeable concerning prophetic practice. If they are equal, then the first to migrate. If they are equal, then the eldest." (Muslim)
The idea here is that the most suited person should be appointed to lead the prayer based on their understanding and commitment to God, as they are ultimately representing the congregation as the imam.
It is naturally not appropriate, then, for someone who demonstrates no concern for God to lead the prayer, though the prayer is still valid, which is why many later Companions even prayed behind immoral tyrants when they had no choice.
Having said that, much of what is assumed to be a sin from an imam may not actually be a sin or may be subject to valid scholarly disagreement, like hanging lower garments or shaving the beard (let alone trimming). Both issues are differed over by classical jurists across the madhhabs (while recognising the encouragement from the prophetic hadiths on growing the beard). Irrespective of the view one adopts in these cases, as the universal principle states: there is no condemnation (inkar) in matters of valid scholarly disagreement, and therefore such cases should not be an issue of the prayer's validity to begin with.
And Allah knows best. | 1 094 |
| 19 | Allah understands all languages. Supplicate in whichever language you wish.
To supplicate is to communicate to God. It's you speaking to Him. Naturally, then, the best supplication is what you actually understand and what comes from the heart. | 1 027 |
| 20 | Every single researcher has a question in their mind that they don't have the answer to; it's the nature of both scholarship and inquisitiveness.
The moment you figure out the answer to one thing, there's another issue you've got to search for. And the irony is that the more inquisitive and intelligent a person is, the longer that list becomes!
This teaches two things:
1) Part of scholarship is to not hastily commit to conclusions, especially when there isn't enough data in front of you to arrive at an answer. "I don't know" is one of the hallmarks of scholarship.
2) Inquisitiveness demands a comfort with the unknown. The only way anyone can be comfortable with an "I don't know" is if they're comfortable accepting they don't have all the answers. And if that's a reality of the human state - let alone scholarship and research - then the unknown is something that must be embraced with open arms. | 1 570 |
