The Usuli

Excellent response to my post on leadership by a senior in knowledge mA.

Earlier today, I came across a post on social media that got me reflecting deeply, especially about the upcoming course I’m teaching, Prophetic Wisdom for Modern Times, and the module we have on leadership. The post was critical of the concept of leadership, suggesting that it has become overrated and possibly even harmful. The argument was that Muslims have absorbed the idea of leadership from Western business and self-help culture without filtering it through our own Islamic tradition. Instead, it proposed focusing solely on ihsān—excellence in one’s craft—and khidmah—service to others—rather than aspiring to lead.

This got me thinking about how we often swing to extremes in our responses. There’s no doubt that the Western obsession with leadership, tied to power and status, is problematic. It can breed narcissism and a misplaced sense of success. But to reject the concept of leadership entirely, as some may suggest, is to miss the balanced path that Islam teaches us. The Prophet Muhammad ﷺ said, "Each and every one of you is a shepherd and is responsible for his flock." This hadith encapsulates a profound truth: leadership in Islam is not about being at the top of a hierarchy; it’s about responsibility and stewardship at every level.

Some may say you cannot be a good leader without first being a good follower, and while there’s wisdom in this, it’s important to remember that the Prophet ﷺ taught us that every person, in their own capacity, is a (ra‘ī)—a leader responsible for those under their care. Leadership, when viewed through the lens of Prophetic wisdom, isn’t about seeking power or recognition. It’s about fulfilling the responsibilities we’ve been entrusted with, whether we’re guiding a community, raising a family, or simply navigating our own lives with integrity and compassion.

This idea is further reinforced in the Qur'an, where Allah commands, "O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones..." (Surah Al-Tahrim, 66:6). Notice that the verse doesn’t instruct us to protect only ourselves (anfusakum), but also our families (ahlikum). The term ahlikum is derived from the root word (ahl), meaning "family" or "household." This emphasizes that leadership and responsibility in Islam extend beyond the self to include those under our care. Whether as parents, community members, or rulers, every individual is a leader in their own capacity, tasked with guiding and protecting those within their sphere of influence.

Moreover, if we were to apply the same parameters of thinking that reject the concept of leadership as inherently Western or problematic, we would have to critically examine the very act of writing a post on social media to be read by "followers." This, too, is an act of leadership—of influencing and guiding others, albeit in a digital space. By criticizing the concept of leadership while assuming a role that influences others, we unintentionally contradict ourselves. The overwhelming reality is that leadership, in various forms, is an inherent part of human interaction. Whether we choose to accept it or not, these modern roles—such as digital creators and influencers—are here to stay, shaping public discourse and directing others in their thinking. To act as if leadership doesn't exist or to refuse to address it with Islamic guidance is to leave a vacuum that can lead to unaccountable influence, which contradicts the very principles we seek to uphold. Instead of ignoring or dismissing leadership, we must engage with it, providing an Islamic framework that ensures it is exercised with responsibility, humility, and service to the community.

On the other hand, celebrating “followership” alone, as noble as it may seem, can lead to a passive acceptance of authority that might be misused by pseudo-religious leaders, perpetuating the very narcissism we aim to avoid. By focusing solely on followership, we risk enabling those who seek to exploit their positions of influence, without providing a meaningful counterbalance. This doesn’t solve the problem; it merely shifts the locus of control without addressing the underlying issues of power and ego.

Rejecting leadership entirely leaves a void that could easily be filled by those least qualified, as the Prophet ﷺ warned us. Instead of abandoning the idea, we should provide an Islamic alternative—one that centers on ihsān and khidmah, ensuring that leadership is not a pursuit of the ego but a means to serve and protect the ummah. True leadership, as the Prophet ﷺ demonstrated, is about guiding with humility, leading with compassion, and always putting the well-being of others before one’s own.

What we need isn’t to discard the concept of leadership but to redefine it according to our values. Ihsān and khidmah are not alternatives to leadership; they are its very foundation. Leadership, as the Prophet ﷺ modeled it, is a form of service, a fard kifayah—a communal obligation—where we are all called upon to lead in some capacity, guided by the principles of justice, humility, and service to others. This is the essence of the leadership module in the upcoming course—understanding leadership as a responsibility, not a privilege, and as a means to serve and protect, not to glorify the self.

The concept of 'leadership' is overrated, and likely harmful. Leadership has become a popular mantra among Muslims because of its prominence in business, politics and society as a whole. We soaked it up from self-help and management books without questioning it or filtering it through a paradigm grounded in Islamic tradition. We have our own versions of such concepts: ihsān, and khidmah.

The first, ihsān, is to pursue excellence. Be the master of an art, a craft, a skill set, a subject and put in the hard work, time and effort to get in the top 5-10% of your field. Be an authority in something and you will automatically be recognized, at least by those in your area of expertise. You don't have to aim for 'leadership'. Related concepts are mujāhadah & uluw-al-himmah.

The second, is khidmah, or service to the ummah & others in general. Don't just keep your expertise to yourself, use it for others, sincerely look for ways to share your skillset for the sake of your fellow Muslims and fellow human beings. Seek to serve rather than lead.

The first caliphs, who were the greatest leaders of Islamic History, never sought to become 'leaders'. This is evident from reading their biographies and history of rule. Rather they practiced ihsān in their beliefs & implementation of it onto real life, and they sought to serve Islam, the Prophet صلى الله عليه وسلم and their fellow Muslims. Only after they perfected their role as followers were they considered for leadership.

This is true 'leadership' from an Islamic context. Much of what masquerades as leadership today is either fluff & narcissistic conceptions founded on Western perceptions of the self or materialistic models derived from a spirit of 'leadership' that serves capitalist interests. If anything, seeking' leadership' positions in Islam is frowned upon.

If you are struggling with your desires and evil thoughts, fix your 5 daily prayers - pray them on time and with serenity.

If you are struggling with your prayers, pour your heart and soul into tawbah. Your sins are burdening your soul.

If you are struggling with tawbah, rectify your companionship. It's the people around you who are enabling you to sin, not correcting you and not reminding you to be better.

If you are struggling to find good company, join the circles of knowledge and spend time with scholars. It will make all the above process much easier. You can’t have taqwa of Allah if you don’t know who He is, or if you don't know how to have taqwa because you don't know fiqh.

I teach my teenage students that ‘Fiqh is taken from fiqh books, not tafsir or hadith books.’

They often reply, “Well, isn’t that obvious?”

Usually I have to then add, “It should be but unfortunately a lot of adults don’t get what you teenagers pick out in an instant.”

Children & teenagers are quite smart until someone comes along and introduces them to stupidity during their journey into adulthood.

I'm not a m***i but...

I'm not a student of knowledge but...

I'm not a scholar but...

But I will give my definitive opinion on X anyway and talk about how only my opinion is right and everyone else is wrong.

Stop it.

No one is saying you cannot speak or you cannot have an opinion, but there is a type of adab required by a non-specialist to speak about issues requiring expertise. Being an absolutist, troll, and contrarian is not one of them.

ISLAM 101 – Essentials for the Modern Muslim

REGISTER NOW: https://fahm.education/p/foundationsprogram

EARLY BIRD SPECIAL: Save 30% with code EARLYBIRD101! Offer ends August 31st, 11:59 pm EST.

Family Discounts available. DM for details.

What is this course?

Islam 101 is more than just a class—it’s your roadmap to mastering the essentials every Muslim must know. Designed for the modern world, this course blends foundational Islamic knowledge with practical insights into contemporary challenges.

⚡️ TRUST YOUR LEARNING: Dive into a course that’s been meticulously developed, refined, and tested over 7 years to ensure practical and relevant learning.
⚡️ ACCELERATE YOUR SPIRITUAL GROWTH: Gain in one year the depth of knowledge that could take years of sporadic study in halaqahs, YouTube, and Sunday school.
⚡️ EMPOWER YOURSELF: Strengthen your beliefs, perfect your actions, and unlock a deeper understanding of your spiritual needs.

WHAT WILL I LEARN?

THEOLOGY:

✅ Understand and be certain of God’s existence.
✅ Discover the powerful evidence for the truth of the Qur'an.
✅ Confirm the truth of Islam in your mind & heart.
✅ Shield your beliefs from harmful contemporary ideas.

FIQH (ISLAMIC PERSONAL & PUBLIC LAW)

✅ Understand how fiqh works
✅ Worship Allah with authentic scholarship based on the Qur'an and Sunnah.
✅ Navigate complex issues like Riba, gender relations, marriage, and divorce.
✅ Confidently address criticisms of Islamic Law.
✅ Grasp and respond to the Problem of Evil.

ISLAMIC SPIRITUALITY:

✅ Transform spiritually with time-tested concepts & techniques from our rich scholarly tradition.
✅ Overcome modern-day challenges in practicing Islamic spirituality.
✅ Connect your spiritual growth with mental well-being.

WHO IS THIS COURSE FOR:

🙋🏼Young Muslims in High School or University (15+ recommended).
🙋🏼New converts eager to deepen their understanding.
🙋🏼Muslims seeking a strong foundation in Islamic knowledge.
🙋🏼Beginners to structured Islamic learning.
🙋🏼Those overwhelmed by the chaos of information online, looking for clarity and direction.

COURSE DETAILS

Start Date: September 7th, 2024
Schedule: Saturdays, 1pm-3pm

💡*Secure your spot today and take the first step towards reclaiming your faith.* LIMITED SPOTS AVAILABLE.

Islam 101 Weekly live classes on Saturdays, 1-3 pm EST, with access to recordings & notes for up to 12 months after the course ends.

Imam Muslim began his studies in Hadīth at the age of 12. By 29 he had started to write his Sahīh and by age 44 he completed it. It was only after writing his Sahih that he met Imam al-Bukhāri and studied with him as well.

There are many benefits to glean from this brief biography:

- The importance of starting one's studies early.
- Age is not a determinant of scholastic capability.
- The importance of using authorship as a tool to further one's own learning.
- The importance of putting in the time and effort of decades to study and master something before attempting to write and publish.
- The greatest and most lasting achievements take time and hard work.
- You're never too knowledgeable or too accomplished to learn further with a teacher.
- Learn to recognize expertise instead of settling for preconceived notions of self-appraisal.

Those involved in da’wah must ask themselves everyday: are they doing it to serve themselves, or are they doing it to serve Allah & the Muslims?

Anyone whose ‘da’wah’ involves harming, attacking and slandering students of knowledge & ulema is doing the da’wah of Shaytan, not Allah.

Many of us become frustrated with ‘dry’ fiqh, demanding to be taught something more ‘interesting’ like stories & feel-good talks. Apparently Islamic knowledge is only ‘beneficial’ when it gives us a 'faith/spiritual boost' - whatever on earth that is.

The worse part though, is that apparently that same excuse doesn’t stop us from learning ‘dry’ Math, English, Psychology, Biology, Chemistry, Physics, Economics etc in university. Nay rather we will exert much effort, travel great distances and pay thousands of dollars to study them, regardless of whether or not we will end up using them in our lives or careers.

Why? Because we recognize - often with great urgency & immediacy - that those subjects are important for our future & well-being. What happened to learning for the akhirah? It is not uncommon when learning fiqh to realize that you may be committing sins that you didn't know about or overburdening yourself despite your good intentions.

If its not interesting, make yourself interested in it for the vast reward that comes with it in the akhirah. No one asking you to become a scholar. But you need to learn your foundations. Its just the same way that you make yourself interested in that four year full course load university degree for the sake of your career and 'future'.

ISLAM 101: ESSENTIALS FOR THE MODERN MUSLIM

EARLY BIRD DISCOUNT: Use coupon code EARLYBIRD101 to get a 30% discount. Discount expires August 31st, 11:59 pm EST.

Family discount available for 2+ registrants from the same family.

1. What is this course?

- Designed to teach everyday Muslims what they MUST know as a Muslim (i.e. Fardh Ayn), but with practicality & contemporary issues in mind.
- Developed, refined & tested in the classroom for 7 years.
- Learn more in 1 year than years of sporadic halaqahs, Youtube videos & Sunday school.
- Build confidence in your beliefs, correct your practice of Islam and understand your soul & what it needs.

2. What will I learn?

- Theology:
a) How to be certain that God exists.
b) How to be certain that the Qur'an is from God.
c) How to be certain that Islam is true.
d) How to filter harmful contemporary ideas from your beliefs.

- Fiqh:
a) How to worship Allah according to the Qur'an & Sunnah (loosely based on Shafi'i fiqh but not strictly Shafi'i. Focus is on practicality & understanding ikhtilaf in the community.)
b) How to navigate Riba, Gender Relations & Marriage/Divorce.
c) How to address criticisms of Islamic Law.
d) How to understand the Problem of Evil.

- Islamic Spirituality:
a) Tried & tested concepts & techniques from the scholarlytradition to transform yourself spiritually.
b) Navigate controversies & obstacles in the practice of Islamic Spirituality today
c) Learn the link between Islamic spirituality & your mental health

3. Who is this course for?

- Young Muslims in High School or University (recommended age is 15+).
- New converts
- Muslims who want a strong foundation in their understanding of Islam.
- Beginners to structured learning in Islam.
- Muslims struggling with & exhausted by the chaos of information and incessant noise online.

Course starts September 7th, 2024. Class will be on Saturdays, 1pm-3pm EST.

To register, and for more information click on the link below:

Foundations Program Weekly live classes on Saturdays, 1-3 pm EST, with access to recordings & notes for up to 12 months after the course ends.

MAJOR COURSE ANNOUNCEMENT INCOMING iA.

This is the most important course I will have taught on Fahm yet. It is a comprehensive curriculum for beginners (especially young Muslims) that I have been developing for 7 years now.

Stay Tuned.

From the traps of Shaytan for ‘seekers of knowledge’ is to waste our time talking about controversies within the world of ‘da’wah’, if it even can be called that anymore (I’m beginning to prefer Islamic influencers).

Not only does this often lead to ghībah & slander, it usually makes up a huge percentage of our discussions when we get together with other seekers of knowledge, which is not the purpose or function of righteous companionship.

Righteous companionship is to bring each other closer to Allah and issues of knowledge that benefit, not to gossip.

COURSE STARTS TOMORROW iA!

INTERMEDIATE HADITH SCIENCES PROGRAM

What will I learn?

- A broad & detailed introduction to the history of Hadith & its study (incl. Oriental criticism & different views today on how hadith are interpreted)
- An in-depth theoretical study of Imam Al-Dhahabi’s text al-Mūqiżah
- Practical application via Takhrīj training (finding Hadith and narrator information using classical references)

Prerequisites:

- Students MUST be able to read and understand Arabic at a beginner level (enough to understand narrator dictionaries).
- Some background familiarity in the Hadith sciences is strongly recommended (Bayquniyyah or Nuzhat Al-Nadhr equivalent)

Starting August 10th 2024.

Class every Saturday from 10am to 12pm EST.

Expected course length is 7 months.

See link for fees and more curriculum information.

DM for further information or to discuss scholarships.

Intermediate Hadith Sciences 1) An Introduction to the Hadith Sciences - An in-depth introduction to Hadith Epistemology, how Hadith are interpreted, the history of the Hadith sciences & Orientalist criticism of Hadith.

COURSE STARTS IN 4 DAYS!

INTERMEDIATE HADITH SCIENCES PROGRAM

What will I learn?

- A broad & detailed introduction to the history of Hadith & its study (incl. Oriental criticism & different views today on how hadith are interpreted)
- An in-depth theoretical study of Imam Al-Dhahabi’s text al-Mūqiżah
- Practical application via Takhrīj training (finding Hadith and narrator information using classical references)

Prerequisites:

- Students MUST be able to read and understand Arabic at a beginner level (enough to understand narrator dictionaries).
- Some background familiarity in the Hadith sciences is strongly recommended (Bayquniyyah or Nuzhat Al-Nadhr equivalent)

Starting August 10th 2024.

Class every Saturday from 10am to 12pm EST.

Expected course length is 7 months.

See link for fees and more curriculum information.

DM for further information or to discuss scholarships.

Intermediate Hadith Sciences 1) An Introduction to the Hadith Sciences - An in-depth introduction to Hadith Epistemology, how Hadith are interpreted, the history of the Hadith sciences & Orientalist criticism of Hadith.

Assalamualaikum

I've recently been going through some difficult personal stuff. I've become less patient & more short-tempered than usual as a result. If I've snapped at you or been more rough-around-the-edges than usual I apologize. I think its best I take a break from social media. Please remember me in your duas.

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Are.

Not.

Numbers.

Before reading this article you should know I have not written it to argue with you. I have no interest in debating you, and I have no desire to 'win' anything. Save your testosterone for a barbell. This article is written for those who are of sound intellect, level-headed & wise, and understand that truth is not so easily condensed into the angry rhetoric & slogans of half-studied preachers & 'shaykhs' who couldn't parse an Arabic sentence correctly (or at all), let alone bother to learn the Islamic sciences extensively before speaking about controversies in Islamic theology & heresiology....

Who are Ahlus-Sunnah wal-Jama’ah? Before reading this article you should know I have not written it to argue with you. I have no interest in debating you, and I have no desire to ‘win’ anything. I prefer to use my ego &…

REGISTRATION OPEN

Intermediate Hadith Sciences Program

- A broad & detailed introduction to the history of Hadith & its study.
- An in-depth theoretical study of Imam Al-Dhahabi’s text al-Mūqiżah
- Practical application via Takhrīj training (finding Hadith and narrator information using classical references)
- Students MUST be able to read and understand Arabic at a beginner level (enough to understand narrator dictionaries).
- Some background familiarity in the Hadith sciences is strongly recommended (Bayquniyyah or Nuzhat Al-Nadhr equivalent)

Starting August 10th 2024. Class every Saturday from 10am to 12pm EST. Expected course length is 7 months.

See link for fees and more curriculum information.

DM for further information or to discuss scholarships.

Intermediate Hadith Sciences 1) An Introduction to the Hadith Sciences - An in-depth introduction to Hadith Epistemology, how Hadith are interpreted, the history of the Hadith sciences & Orientalist criticism of Hadith.

The Prophet SAW said, "Indeed, among the worst of people is one with two faces, coming with one face to these and another to those." [Bukhari & Muslim]

Unfortunately as long as such people in our ummah persist to be in positions of influence & power, we will continue to be beset by cowardice & internal problems.

What this ummah needs is straight shooters. People who speak the truth like it is no matter where they are.

Q. Why is it that some people are born Muslim and others ‘unfairly’ are not? Most people continue to live with the same beliefs (whatever they may be) as their parents. Why should they ‘unfairly’ be punished in Jahannam for eternity, while Muslims have an ‘unfair’ advantage?

A. So there are 3 aspects to this question. The first is our ability to tell whether something is ‘fair’. The second is what happens to those who have never heard of/understood Islam. The third is the issue of taqlīd/blind following in our basic beliefs about God, human nature & the universe.

I will share perspectives from the three Sunni madhhab in theology on this: the Ash’aris (Shafiis & Malikis), the Maturidis (Hanafis) and the Atharis (Hanbalis).

1) For the first issue, there are one of 3 possible ways to understand this problem:

According to the Ash’aris, the determination of ‘fairness’ is not applicable here. For Ash’aris, it is because there is no such thing. Ethics are just things human beings make up as they go along. We don’t actually know what ‘fair’ is. Allah does what He wills.

For early Maturidis and Atharis, it’s because Allah’s wisdom is infinite, ours is limited. This predetermination is done for a wisdom that we can never understand.

So we might not feel this decision for some people to be born into Islam is fair, however our wisdom is limited. Allah has decreed this in His wisdom, and we are likely unable to grasp it.

2) For the 2nd issue, the Ash’aris said that a person who has never heard of the message of Islam (or never known much about it except lies and propaganda) is not going to be held accountable by Allah. But if it does reach them and they understand the basic message of Islam, they will be held accountable for their rejection of it. In this perspective, no one is at a disadvantage if they did not grow up and never heard about Islam.

According to the Maturidis, a person who has never heard of Islam is still held accountable for believing in the oneness of God, as they are still available to attain that conclusion with their intellect without revelation. It is the intellectual and ethical responsibility of all human beings to recognize the Creator of the Universe.

The Athari view is similar except that instead of the intellect they say that the person is still able to arrive at the truth of the oneness of God through their innate, intrinsic nature or fitrah.

3) Lastly is the issue of blind following or taqlīd in our basic beliefs about God.

For Ash’aris and Maturidis (I do not know the Athari position but I imagine it’s the same), I.e. for all Sunni Muslims, blind following is not allowed in our basic beliefs (it is allowed for the more detailed particulars of beliefs though).

All human beings have a moral responsibility to introspect, ask questions about life and determine the truth of God and our existence.

This is applicable for both Muslims and non-Muslims, even Muslims are not allowed to believe in God & Muhammad SAW or believe the Qur’an is true for example, just because their parents or society do. They must arrive at the conclusion themselves.

Note: I’ve responded to a number of such questions in recent months. I am sharing one response here. I think the recent resurgence in questions about theodicy may be linked to how Muslims are processing and thinking about current events.

This is a 2.5 lbs plate. It might seem insignificant in weight for those who don’t know much about weightlifting, but older or experienced lifters understand the value of it.

In order to progress safely and effectively in the long-term for lifting over 10, 15 or 20+ years, you have to move up incrementally.

Younger or ego-lifters often harm themselves because they try to move up the weight too fast, sacrificing form and eventually injuring themselves.

Such is the case with learning Islamic knowledge too. You cannot learn everything in one go. Even after you ‘complete’ your studies with teachers, you will (and should) continue to learn more through research, teaching, reading and writing. Being a seeker of knowledge is a lifelong journey. It takes decades to become a scholar.

Such is also the case with tasawwuf. You will not achieve a high station with Allah in one night. You need to keep chipping away at your sins, and keep incrementally increasing your good deeds without destroying yourself spiritually. As hardships and calamities inevitable strike in the path to Allah, you need to incrementally use sabr and shukr to emerge from them at a higher station with Allah.

Just like the ego-lifter, there is the ego-learner and the ego-worshipper. Folks rushing to do da’wah online with no formal Islamic learning, or trying to revive the ummah without having their salah & akhlāq first. They will burn out and hurt themselves (and possibly others) in the process.

It is clear that we Muslims can no longer rely on anyone except ourselves. No one will help us but us (and Allah of course).

It is time to start embodying that spirit in our actions, not just words. We start with ourselves.

We must:

1. Stop slandering & attacking each other
2. Stop arguing & fighting each other over petty issues
3. Stop cheating & undercutting each other in trade and business
4. Encourage good & condemn evil among each other
5. Embody good akhlāq with each other
6. Give each other advice with love & wisdom
7. Support each other in our troubles & problems
8. Stop slandering & attacking ulema
9. Stop inflaming tensions over issues of ikhtilāf in theology & fiqh
10. Leave aside our ego, desires & comforts to help each other

If we do not do this ourselves, we will learn it the hard way when Allah swt puts through the grinder to teach us. Allah will complete His light with our without us.

What is happening in Gaza right now is most likely coming for the rest of us Muslims. The world has proven that most people will not even raise an eyebrow or shed a tear if Muslims are savagely murdered in plain sight & our violent deaths broadcast on the internet for everyone to bear witness to in the palms of their hands.

The question is though, when it starts, will our faith be strong & ready for the hardship. Will our claim as Muslims to be living for the akhirah, not the dunya be true?

To be a Muslim is not to live for this life, it is to live for the next. Even if we die by the sword of an oppressor, we win.

It is not uncommon to for me to encounter or hear about a case of a Muslim whose practice of Islam just waned away later in life, not due to a lack of conviction or dislike of God & Islam, but because worldly responsibilities and distractions just took them away from God.

I wrote this for these folks and for myself too.

Maintaining & Nurturing Imān In Our 30s In university and throughout my 20s, my drive to improve in faith, taqwa, ibadah and ilm was fueled by raw ambition for the hereafter and Allah’s company. That zeal & energy took me abroad to s…

Here is the second part

Understanding Bid’ah Part 2 – The Majority Position of the ‘Added Bid’ah’ & Examples from the Companions & The Four Madhhabs of Fiqh In the end of Part 1, we discussed how the real point of contention in bid’ah lies in the issue of the ‘added bid’ah’. We mentioned that most scholars included added bid& #82…

I have condensed my articles on bid'ah into two parts. The previous links will no longer work. Here is the first:

Understanding Bid’ah Part 1 – the Majority Position of ‘Good Bid’ah’ & Examples from the Companions & the Four Madhhabs of Fiqh بسم الله الرحمان الرحيم Most of this series of articles will be taking information presented in Sh. Abdul-Fattah al-Yafi’i’s book on the subject. It is by no means the ‘best& #8217…