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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

What is the wisdom behind the legislation of fasting?

Fasting is a divine school from which the believer learns much and trains in virtues that may be needed in life. Among these virtues is patience, as it is the month of patience. Fasting also teaches honesty and consciousness of Allah in both private and public, for there is no observer over the fasting person in abstaining from lawful pleasures except Allah alone.
Fasting strengthens willpower, sharpens determination, and nurtures mercy and compassion among the servants of Allah. It is a struggle against the self, a restraint of desires, a purification of the soul, and a cultivation of goodness.
The Prophetﷺ said: "Allah, the Almighty, said: ‘Every deed of the son of Adam is for him, except for fasting; it is for Me, and I shall reward for it. Fasting is a shield. So when one of you is fasting on a day, let him not engage in obscene speech or raise his voice in anger. If someone insults him or fights him, let him say: I am a fasting person. By Him in whose hand is the soul of Muhammad, the breath of the fasting person is more pleasant to Allah than the fragrance of musk.’" [Bukhari and Muslim]
 

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What is the ruling on one who vows to fast a specific or non-specific year? Are the two Eids, the days of Tashreeq, Ramadan, and the days of menstruation and postnatal bleeding included in them? And do these days break the consecutiveness if it was intended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If someone makes a vow (Nadr) to fast a specific, designated year, this vow does not include the days of Eid, the days of Tashreeq (the three days following Eid al-Adha), Ramadan, or the days of menstruation (Hayd) and postnatal bleeding (Nifas). Furthermore, there is no requirement to make up (Qada) these specific days.
 
However, if someone vows to fast a year that is not specifically designated (i.e., any twelve-month period) and stipulates that the fasting must be consecutive, they are bound by that condition. They must not fast on the days of Eid, during Ramadan, or during menstruation, but they are required to make up these days afterward—with the exception of the days of menstruation and postnatal bleeding, which do not need to be made up.
 
It is stated in Hashiyat al-Bajuri ‘ala Sharh Ibn Qasim ({Vol.2/P.606): 'If one vows to fast a specific year, the Eid, Tashreeq, Ramadan, and days of menstruation or postnatal bleeding are not included. This is because Ramadan does not accept any fast other than its own, and the others do not accept fasting at all. Therefore, they do not enter into the vow, and no makeup is required for them because they are legally excluded—contrary to Al-Rafi’i regarding menstruation and postnatal bleeding.
 
If one vows to fast a non-designated year: if they stipulated consecutiveness (Tatuabu’) in their vow, they must fulfill it; otherwise, they are not bound to it. Consecutiveness is not broken by the days that do not enter into the specific year vow (Eid, Tashreeq, Ramadan, menstruation, and postnatal bleeding). However, one must make up the days missed—excluding the time of menstruation and postnatal bleeding—immediately following the end of the year. As for the time of menstruation and postnatal bleeding, it is not made up, contrary to Ibn al-Rif’ah, who argued that it must be made up just like Ramadan.' And Allah the Exalted knows best.

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