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

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What are the legal and religious consequences for a charitable organization in the event that a sacrificial animal is damaged or spoiled after slaughter?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Charitable organizations entrusted with slaughtering sacrificial animals (uḍḥiyyah) and distributing their meat on behalf of their owners are obligated to safeguard the meat from spoilage, damage, theft, and any other harm. This is because such organizations act as agents (wukalā') on behalf of those offering the sacrifice, and an agent holds what is entrusted to them in trust (amānah) — whether they receive a wage for their work or act on a voluntary basis.
If the sacrificial animal is damaged after slaughter during the processes of packaging, transportation, or storage due to negligence or oversight — whether on the part of the organization's own staff overseeing the operation, or on the part of third parties contracted by the organization such as transport or shipping companies — then liability falls upon the negligent party, who is required to compensate for the value of the sacrifice. It is not permissible to cover such compensation from the organization's other donor funds.
However, if the damage to the sacrificial animal occurs without any negligence in its preservation and storage on the part of any party involved in the transportation, shipping, or storage process, and is instead attributable to force majeure circumstances beyond their control, then no financial liability is borne by any party in such a case. And Allah Almighty knows best.

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

What should a person, who doubts the validity of his Wudu, or over performs it, do?

One who doubts the validity of his/her Wudu while performing it should redo it until he/she is certain of having attained purity. But, if doubt was after having performed Wudu, then he/she should not pay attention to that as doubt after the end of an act of worship does not count. This is of course in case doubt was within the reasonable limits since once it goes beyond that, it becomes a whispering of the Shaytaan (devil) which he/she should ignore as the Wudu is valid.

What are the key differences between the 'aqīqah and the uḍḥiyyah?

 All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The following are the key differences between the 'aqīqah and the uḍḥiyyah:
First: The 'aqīqah is slaughtered as an act of drawing closer to Allah the Almighty and expressing gratitude for the blessing of a newborn child. The uḍḥiyyah, on the other hand, is slaughtered as an act of drawing closer to Allah and expressing gratitude to Him specifically during the days of slaughter (ayyām al-naḥr).
Second: The 'aqīqah is performed on the seventh day from the birth of the newborn, whereas the uḍḥiyyah is performed on Eid al-Aḍḥā and its time extends for three days after the Eid.
Third: The 'aqīqah is performed once in a lifetime for the newborn, whereas the uḍḥiyyah is recommended every year for the one who is financially capable to offer it.
Fourth: It is Sunnah for the one intending to offer the uḍḥiyyah to refrain from cutting his hair and nails until after he has slaughtered. This is not a Sunnah for the one intending to perform the 'aqīqah.
Fifth: It is Sunnah for the 'aqīqah to be cooked and distributed to the poor in its cooked form. The uḍḥiyyah, by contrast, must be distributed as raw meat. And Allah Almighty knows best.