Webb was named one of the 500 Most Influential Muslims in the World by the Royal Islamic Strategic Studies Center in 2010. He has been granted numerous traditional teaching licenses (ijazat), adhering to centuries-old Islamic scholarly practice of ensuring the highest standards of scholarship. Outside of his studies at Al-Azhar, Suhaib Webb completed the memorization of the Quran in the city of Makkah, Saudi Arabia. During this time, after several years of studying the Arabic Language and the Islamic legal tradition, he also served as the head of the English Translation Department at Dar al-Ifta al-Misriyyah. Webb was hired as the Imam at the Islamic Society of Greater Oklahoma City, where he gave khutbas (sermons), taught religious classes, and provided counselling to families and young people he also served as an Imam and resident scholar in communities across the U.S.įrom 2004-2010, Suhaib Webb studied at the world’s preeminent Islamic institution of learning, Al-Azhar University, in the College of Shari`ah. He earned a Bachelor’s in Education from the University of Central Oklahoma and received intensive private training in the Islamic Sciences under a renowned Muslim Scholar of Senegalese descent. After converting to Islam in 1992, Webb left his career in the music industry to pursue his passion in education. His work bridges classical and contemporary Islamic thought, addressing issues of cultural, social and political relevance to Muslims in the West. Suhaib Webb is a contemporary American-Muslim educator, activist, and lecturer. Imam Abu Hanifa said, “A person does not leave Islam except how he entered it.” It is one of the greatest fitnas (trials) of our age that there are some, out of ignorance, who declare other Muslims as mushirks (those who associate something else with God).
Al-Dhabahi said, “If I saw a Muslim making sujud (prostration) to a grave, I would not declare him as kafir (a disbeliever) until I spoke to him.” Also, “In the face of probability, faith is maintained,” meaning a person is not declared out of Islam for the doubtful. Those who argue that this is shirk have perhaps failed to appreciate the use of rhetoric by its composer (God have mercy upon him), and neglected some of the more important axioms related to declaring a person or action shirk. In fact, in Egypt, the house of one the last century’s great scholars is adorned with the poem from the entrance and ends at the exit of the home. That in itself, the fact that scholars who lived during the era of the writer of the poem and after continued, until now, to explain it, is the strongest type of ijaza (allowance). This beautiful poem was explained by some of the greatest scholars of the classical period and none accused it of shirk.
Scholars of Ahl-Sunna noted that major shirk can only occur in something explicit. Is Qasidah Burdah, the famous poem that praises the Prophet Muhammad ﷺ (peace be upon him), shirk (association of something else with God)?
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