GTU Voices - Faculty Spotlight | Dr. Ahmed Khater

Dr. Ahmed Khater has been a member of the Graduate Theological Union (GTU) faculty since Fall 2014. An alum of both the MA and PhD programs at the GTU, he currently serves as an Assistant Professor of Islamic Studies in the Center for Islamic Studies (CIS) and is a member of the Core Doctoral Faculty. Since joining the GTU, Dr. Khater has developed and taught several innovative courses in classical Arabic and Islamic studies, many of which were previously unavailable. In his career, his academic experience has included roles as Adjunct Associate Professor at Saint Mary’s College of California and Lecturer of Arabic Language at UC Berkeley. He has also taught at various Islamic universities and traditional seminaries. In addition to his academic work, Dr. Khater serves as a mufti (an Islamic legal scholar qualified to issue religious edicts) with the leading council of Muslim jurists in America.

GTU: What inspired your work in the field of Islamic jurisprudence? 

Ahmed Khater (AK): When I was in high school, I received an A in my AP Comparative Government class, along with a comment from my teacher that the work was "worthy of an A from Berkeley Law School." That kind of encouragement fueled my deep interest in law, but at the same time, I found myself drawn to the Islamic tradition—its sciences, theology, and especially its legal system. Rather than following the conventional route of attending law school, I decided to pursue Islamic Studies with a focus on Islamic law, where I could explore both my academic passion for legal thinking and my personal connection to a rich and complex tradition of jurisprudence. 

GTU: Can you share an overview of your current research or any projects you are working on? 

AK: My specialization is in classical Islamic law, and for many years I have studied fiqh (Islamic jurisprudence), ʾuṣūl al-fiqh (Islamic legal theory), maqāsid (divine objectives of legislation), al-qawāʿid al-fiqhiyyah (Islamic legal maxims), and other related fields. My researched has revolved around these areas, with my latest work attempting to bridge the gap between Islamic law in the classical period and its application in modern times. 

Over the years I have taught various classical texts in the original Arabic to Western students. These include texts in the Islamic sciences of jurisprudence, legal theory, theology, and others. To help them understand the information, I translated all or portions of many of these texts. I also added critical notes to deepen students’ understanding. These texts are essential to the study of their respective sciences. 

I am also working on another original work related to the legal theory of the Muslim scholar Ibn Taymiyyah (1263–1328). He was one of the most influential legal minds in Islamic history; among his contemporaries and, arguably, for many centuries thereafter, he was the most knowledgeable about the opinions of prominent scholars, particularly those of the earlier generations, and about the stances of the major schools of Islamic law (sharī‘ah or sharia) and theology. His era marked a period in which most works of ’uṣūl al-fiqh were heavily influenced by Hellenistic dialectical theology and logic, and his critiques of these methodologies offer profound insights into the intersection of law, theology, and philosophy—and their impact on Islamic jurisprudence. 

Ibn Taymiyyah's contributions have been studied extensively across various disciplines, yet his unique approach to ’uṣūl al-fiqh has received little attention in Western academia. To my knowledge, there are no comprehensive published works in English on his legal theory. In terms of academic book-length works, in recent years, Western and Western-educated academics have demonstrated more of an interest in Taymiyyah’s contributions to philosophy and theology, and in the medieval scholar’s life and times. Within the past two decades, his positions on a handful of narrow points of jurisprudence have been explored as well, but his writings in legal theory have not been considered in detail in Anglophone academia. My work aims to bridge this gap by examining his revivalist legal thought; contextualizing his perspectives within the intellectual landscape of his time. 

GTU: What are the broader implications of your work for academia, faith communities, or society? 

AK: My work maps the formation of Islamic law in the West, clarifying who are the main players in this field, and how their precedents might affect further formation of Islamic law. ʾIbn Rajab, the great classical jurist of the Ḥanbalī school, mentions that from the time of the companions the scholars differed over legal issues, with some scholars coming up with what the rest considered to be deviant opinions. And while the earlier generations were known for their piety and qualifications, some of them still unintentionally erred in their juristic reasoning. Then as time passed, piety and qualification decreased, and many people spoke about religion without knowledge. ʾIbn Rajab says if they were to allow people to give rulings after this, based on what they think is correct, then there would be chaos in the religion and the permissible would become impermissible and vice-versa. Has this begun to happen in the West? If so, why? My research traced this development, which is essential to understanding the direction in which Islamic law is heading in the West. 

Some who are heavily reliant on modern fiqh councils do so because they believe classical legal theory is open to adjustment and reinterpretation. Thus, in my research I also look at the usage of ͗ uṣūl al-fiqh (Islamic legal theory) at the time of the companions of the Prophet Mohammed and the early formative generations of Islam. There is a common belief in Western academia that Islamic legal theory was constructed by the early jurist, al-Shāfi ͑ ī, after the first three generations of Islam. The claim is that these principles for deriving rulings were not taught by the Prophet himself, nor were they used before al-Shāfi ͑ ī by the companions and early generations. My research shows that this claim does not seem to be correct, and I respond to the claim that the Islamic legal tradition is tainted to such an extent that it is no longer valid, and hence, requires a rethinking of standard practices and laws. I answer the questions: is Islamic law indeed a product of its time? And what is its relevance today? 

GTU: How does your research align with the GTU’s mission of interreligious and interdisciplinary scholarship? 

AK: While my expertise lies in Islamic studies, my training within the interreligious context of the GTU has equipped me to work effectively in interfaith settings. I have taught Islam and Its Interreligious Dimensions, and all of my classes feature students from a range of religious and cultural backgrounds. I actively engage with their traditions, helping them understand both the similarities and differences between their own beliefs and Islam. My courses often include discussion sections in which students share insights from their own traditions, transforming the course from a study of Islamic law or theology into a comparative exploration of religious law and theology. Furthermore, I have taught extensively through invited lectures at GTU and UC Berkeley, including courses and public engagement programs through the joint GTU Madrasa-Midrasha Program. I have co-taught the Islamic and Jewish Law course as part of this program and continue to be invited to deliver lectures based on the recommendations of my colleagues. 

From an interreligious perspective, I have also been invited to speak at churches about Islamic Law and engage with interfaith groups to answer their questions about Islam. It has been a privilege to host prominent non-Muslim guests at Islamic community centers and organize events featuring representatives from the Berkeley Mayor’s office during a Ramadan dinner. I look forward to continuing these dialogues with other communities. 

GTU: What advice would you give to students or emerging scholars in your field? 

AK: One of the most frequently asked questions by those embarking on the path of sacred knowledge is whether one should enroll in an Islamic university or pursue secular studies while seeking knowledge privately, with the intention of pursuing a full-time secular career in the future. 

A true student of knowledge must devote as much time and effort as possible to their studies. Without full dedication, it is unlikely that one will attain the level of scholarship to whichan individual aspires. A secular career, by its nature, demands a significant portion of one’s time. The responsibilities of a standard full-time job, followed by familial and personal obligations, leave little room for consistent and in-depth study, often resulting in fatigue and limited progress. 

Accordingly, a student should strive to avoid combining the pursuit of sacred knowledge with unrelated fields unless absolutely necessary. Ideally, one should seek employment within the realm of sacred knowledge. Alternatively, if one must enter a secular profession, it is advisable to choose a path that offers flexibility and allows for a schedule conducive to sustained learning. 

Experience has shown that many who attempt to balance both sacred knowledge and secular careers are ultimately compelled to choose between them, with the pursuit of knowledge often being the aspect that is compromised. While there are rare individuals who manage to excel in both domains, such cases are exceptional. 

GTU: What’s next for you in terms of research, teaching, or public engagement? 

AK: With my research I plan to continue developing my books and articles in the fields of Islamic law and legal theory. In terms of public engagement, I remain actively involved through teaching, delivering lectures, and offering sermons across various communities. I currently have three papers in the field of Islamic law and legal theory undergoing the editorial process for publication in three separate academic journals. In addition, I am working on two major book projects: the first is a study of Ibn Taymiyyah’s legal theory, and the second is a critical edition of Rawdat al-Nāẓir by Ibn Qudāmah. Both works focus on foundational texts in Islamic legal theory.