Articles

His Eminence Sheikh Nuh, a Truly Good Father and Leader
Author : Dr. Hassan Abu_Arqoub
Date Added : 08-04-2025

Indeed, His Eminence Sheikh Nuh Al-Qudah, may Allah have mercy upon him, was our Sheikh and spiritual father. How often he used to say to the Muftis (those who issue religious edicts): "You are like my sons," and "I am like your father." Yes, he was a father and a leader, and what a good father and leader he was.

Many admirers have spoken about our master, His Eminence, Sheikh Nuh Al-Qudah (may Allah have mercy on him). However, there is an important aspect of his personality that I have not seen clearly addressed — and that is the aspect of leadership.

Leadership means to influence people in such a way that they commit to your message and goals — that is, to lead them toward the objective in order to achieve the desired outcome.

It is no secret that His Eminence, may Allah have mercy on him, was an exceptional leader wherever he went and in every land he visited. He guided everyone who knew him toward seeking the pleasure of Allah, the Almighty, and adhering to His noble Sharia. This was his constant concern throughout his life, which was filled with obedience and devotion.

Undoubtedly, a leader possesses qualities that make him worthy of leading people — and how difficult it is to lead human beings! It is the mission of the Prophets, Messengers, peace be upon them, and the righteous scholars.

Among these qualities are:

First: Truthfulness — It is a moral trait whereby a person's words and state align with reality. Such a person does not know lies, deceit, fraud, or manipulation. Rather, he is frank, sincere, and clear. Allah the Almighty Says (What means): "O you who have believed, fear Allah and be with those who are truthful" [At-Tawbah, 119].

This is how our beloved father and Sheikh, may Allah have mercy on him, was — truthful in his words and actions. He would only issue fatwas that sought the pleasure of Allah, regardless of whether people were pleased with them or not. He even wrote an article titled: "The Mufti is the One Who Gives You a Fatwa That Saves You, Not One That Merely Pleases You."

I recall that his keenness for truthfulness and precision was immense. On a meeting, he confided in me that he wished to send some muftis abroad for study at the expense of certain universities. I asked him: "Why don’t you inform your fellow muftis of your efforts in this regard?" He replied: "No; I’m not yet certain of the success of this endeavor. If I tell them and then fail to accomplish it, they will say that I wasn’t truthful with them. After that, they won’t believe anything I say. They’ll say: "This is just like that previous time…"What an example of leadership that was. Truly, what a leader he was.

Secondly: Trustworthiness: This is a moral quality that enables its possessor to return the rights to their rightful owners and give everyone their due. As Allah, The Almighty Says (What means): "Indeed, Allah commands you to render trusts to whom they are due..." [An-Nisa/58].

It is well known that our late Sheikh, may Allah have mercy on him, was extremely diligent in safeguarding public funds. In an extraordinary instance, rarely seen elsewhere, he returned nearly one million and two hundred thousand dinars from the Department’s (Iftaa` Dept.) budget to the public treasury over the course of two years... Truly, what excellent leadership, and what a remarkable leader.

Thirdly: Patience: A moral quality that enables its possessor to control themselves and their desires.

Our late Sheikh, may Allah have mercy on him, was a role model in patience: patience in worship, in avoiding sin, in facing hardships, and in dealing with people. Allah, The Almighty, Says (What means): "Indeed, the patient will be given their reward without account." [Az-Zumar/10].

He would often be bothered by some people’s questions, actions, and the manner they dealt with him. I would be amazed at his patience. He would look at me, read my mind, and say, "A beautiful patience, and Allah is the One sought for help." He would add, "The leader is like a father to everyone, and a father must be patient with his children." Truly, what an excellent leadership, and what a remarkable leader.

Fourthly: Humility: This is a moral quality that enables its possessor to appreciate and respect others.

Anyone who interacted with our late Sheikh, may Allah have mercy on him, knows that he was a true embodiment of humility. Despite his vast knowledge and high status, he always valued and respected everyone. He would stand to shake hands with anyone who entered his office, despite his old age and difficulty in movement.

He, may Allah have mercy on him, would accept feedback from his sons, the Muftis, and engage in discussions with them. He would even abandon his own opinion if the alternative opinion seemed closer to the truth. His authority never hindered him from accepting and acknowledging the truth. He would always humbly say when discussing with the Muftis: "We are brothers... and I am like your father." Furthermore, if he came across an incorrect or incomplete answer, he would write: "Kindly for discussion," and then discuss it with the person without making them feel they were wrong. He would engage in the discussion as an equal peer, and this was rare.

Moreover, when he would speak on the phone and you asked, "Who is this?" he would simply reply, "Nuh." If he sent a text message, he would sign it with just his name: "Nuh." Truly, this reflects excellent leadership and a noble leader.

Fifth: Respect: This is a moral trait through which people are made to feel important.

Respect was one of the first qualities you would notice when interacting with the late Sheikh, may Allah have mercy on him. He always made those around him feel that they were the most important person in his life, that they were relied upon, and that they were worthy of his trust.

He expressed this in various ways: assigning tasks, seeking advice, or engaging in casual conversation.

The result of this approach was that people's self-confidence would be strengthened, they would feel appreciated, and they would be motivated to give more, continue contributing, and work continuously with this outstanding leader. Truly, this was excellent leadership by a noble leader.

May Allah have mercy on our Sheikh and grant him the highest place in Paradise.

The published article reflects the opinion of its author

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Summarized Fatawaa

A man led the people in prayer as imam, and at the end of the prayer he performed a prostration of forgetfulness (*sujūd al-sahw*) because he had omitted a short *sūrah* after al-Fātiḥah. What is the ruling on his prayer and that of those praying behind him?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
According to the Shāfiʿī school, it is sunnah to recite a sūrah after al-Fātiḥah in the prayer. One who omits it has a valid prayer, and no prostration of forgetfulness (sujūd al-sahw) is prescribed for omitting it. If someone performs sujūd al-sahw for its omission while knowing the ruling and remembering it, his prayer is invalidated. But one who is ignorant of the ruling, or who did so out of forgetfulness, his prayer is not invalidated, because this is among the matters that are obscure to people, and ignorance of it is not restricted to those who recently entered Islam.
Shaykh al-Islām al-Shams al-Ramlī said in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj (Vol.2/p.70): “The remaining sunnahs are not compensated for by prostration, such as the remembrances (adhkār) of bowing and prostration, that is, the opening supplication (duʿāʾ al-iftitāḥ) and the sūrah, in accordance with the base rule, because they are not of the same nature as what has been reported [as compensable]. If one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to ignorance. As for the objection raised that the ignorant person does not know that sujūd al-sahw is prescribed, and whoever knows it knows its place, this is refuted by denying such a necessary connection, for the ignorant person may hear only that sujūd al-sahw is prescribed before the salām, and so assume that it applies to every sunnah and is not restricted to its prescribed place.”
This is among the matters that are obscure, in which the mukallaf is excused for ignorance, as stated by al-Shabrāmallisī in his Ḥāshiyah ʿalā Nihāyat al-Muḥtāj (Vol.2/p.70).
However, if the imam prostrates, and the follower (maʾmūm) presumes that his imam’s prostration is for a reason for which one does not prostrate, it is not permissible to follow him in it, so long as the follower knows the ruling.
Accordingly, the prayer of one who did not recite a sūrah after al-Fātiḥah is valid, and sujūd al-sahw is not prescribed for it. Whoever prostrates out of ignorance or forgetfulness, his prayer is valid, because this is among the issues hidden from the general public. But whoever prostrates while knowing the ruling and remembering it, his prayer is invalidated. And Allah Almighty knows best.

What is required of one who doubts the number of rakʿāt during prayer?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a person doubts the number of rakʿāt he has prayed, he should build upon the lesser number, as that is what he is certain of. He should then perform the prostration of forgetfulness (sujūd al-sahw) before the final salām at the end of the prayer. ʿAṭāʾ ibn Yasār narrated that the Messenger of Allah ﷺ said: "When any one of you is in doubt during his prayer and does not know whether he has prayed three rakʿāt or four, let him pray one more rakʿah and then perform two prostrations while seated before the salām. If the rakʿah he prayed was a fifth, these two prostrations will make it even; and if it was the fourth, then the two prostrations serve as a humiliation for the devil." (Reported by Abū Dāwūd.)
It is stated in al-Muqaddimah al-Ḥaḍramiyyah — one of the foundational texts of the Shāfiʿī school: "If one doubts whether he has prayed three rakʿāt or four, he is obliged to build upon the lesser number."
However, if such doubt recurs repeatedly and reaches the level of obsessive whispering (waswasah), he should not build upon the lesser number in that case — rather, he should build upon the greater number. And Allah the Almighty knows best.

Which is better for a traveler: fasting or breaking the fast?

Fasting is better, unless it causes hardship—in that case, breaking the fast is better.

What is the ruling on a suitor (khāṭib) going out alone with his fiancée before the marriage contract is concluded?

It is unlawful for a suitor, prior to the marriage contract , to do anything that would be unlawful for any non-maḥram man — including touching his fiancée, being secluded with her (khalwah), or seeing her without her complete sharī‘ah-compliant covering — even after the recitation of al-Fātiḥah (This is a cultural custom to seek Allah's blessing (barakah) and mark mutual consent) and the family's approval [of the engagement]. This is because the engagement, without the formal marriage contract, does not render unlawful matters permissible. And Allah, the Exalted, knows best.