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

What is the validity of the formula for sending blessings upon our master Muḥammad ﷺ: *"Allāhumma ṣalli wa sallim wa bārik ‘alā sayyidinā Muḥammad wa ‘alā ālihi, ‘adada kamāli-Llāhi wa kamā yalīqu bikamālihi"* ("O Allah, send blessings, peace, and grace upon our master Muḥammad and his family, by the number of Allah's perfection, and as befits His perfection")?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is permissible to send blessings upon our master, the Prophet ﷺ, using the formula mentioned in the question, since sending blessings upon the Prophet ﷺ is an act of devotion legislated in its basic essence, without a specific prescribed wording required outside of the formal prayer itself. It is therefore valid to perform it outside of prayer using any formula. This particular formula involves multiplying the blessings sent upon the Chosen Prophet ﷺ to the number of the perfections of Allah, the Exalted — which are limitless — so that, by Allah's permission, its reward and benefit never cease.
The meaning of "the number of Allah's perfection" is that it is without limit, making the blessings sent boundless, corresponding to His perfection, Glorified is He, which cannot be enumerated or counted. This formula is analogous to the words of our Greatest Prophet ﷺ, as related in the authentic ḥadīth narrated by Imam Muslim: the Prophet ﷺ said to Sayyidah Juwayriyyah (raḍiyallāhu ‘anhā): "Indeed, I said four phrases after you [left], three times, which, if weighed against everything you have said since this morning, would outweigh them: Subḥān Allāhi wa biḥamdihi, ‘adada khalqihi, wa riḍā nafsihi, wa zinata ‘arshihi, wa midāda kalimātihi" (Glory be to Allah, and praise be to Him, by the number of His creation, by His pleasure, by the weight of His Throne, and by the extent of His words). And Allah, the Exalted, knows best.

What is the ruling on eating or drinking forgetfully during the day in Ramadan or during voluntary fasting?

Whoever eats or drinks forgetfully while fasting, whether in an obligatory or voluntary fast, should continue their fast, for it is Allah who has provided them with food and drink. There is no difference between obligatory and voluntary fasting in this ruling.

What is the ruling on performing the Duha (forenoon) prayer before its time has begun, because I go to school early in the morning?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The Duha (forenoon) prayer is not valid if performed before its time has begun. Its time starts when the sun has risen to a noticeable height, that is, approximately fifteen minutes after sunrise, and it ends when the sun reaches its zenith (zawāl), shortly before the Dhuhr (noon) prayer. It is stated in Mughni al-Muhtaj (Vol.1/p.455): “Its time is from the rising of the sun [to a spear’s height] until the zenith.”
Accordingly, the Duha prayer is not valid if offered before the sun has risen, and its time remains open until just before Dhuhr. It may be performed at any time at school, during the break between classes or during recess. And Allah Almighty knows best.

What is the ruling on making up the regular *rawātib* (sunnah) prayers together with a missed obligatory prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is obligatory to make up (qaḍāʾ) a missed obligatory prayer (farḍ). As for the timed supererogatory prayers (al-sunan al-muʾaqqatah) or the regular rawātib prayers, it is recommended (mandūb) to make them up, even if a long time has passed. Ibn Ḥajar (may Allah have mercy on him) said in his Fatāwā: "It is established in our school that it is sunnah to make up the timed voluntary prayers, by night or by day, even if congregation is not prescribed for them, whether much time has passed or little."
Accordingly, it is recommended to make up the sunan together with the obligatory prayer. And Allah Almighty knows best.
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Note on terminology: Al-nawāfil al-muʾaqqatah (timed voluntary prayers) refers to supererogatory prayers tied to a specific time or cause, such as the rawātib (regular prayers before and after the obligatory ones), Duha, and the like. The ruling given here reflects the Shāfiʿī position.