Dr. Yakoob Ahmed offers an intriguing take on the evolution of how we view substances like coffee and their relation to progress. He notes that, historically, the concept of “progress” has been tied to innovations such as the printing press and the introduction of coffee. This idea of progress, particularly within Islamic societies, has led to debates and shifts in understanding. Dr. Ahmed points out that while coffee might not be inherently intoxicating like alcohol, its effects on the mind led to debates about whether it could be considered a form of intoxication. He draws parallels with the historical Islamic views on alcohol, where substances were initially ingested without a clear understanding of their intoxicating properties. For instance, people would drink beverages made from various fruits, not realizing they were essentially consuming alcohol, until they observed the effects. This highlights how societies, at the time, were grappling with how to categorize new substances, including coffee. Moreover, Dr. Ahmed discusses how the British clergy and state also attempted to ban coffee, arguing that it kept people awake all night, claiming it was worse than alcohol. This demonstrates that the concerns about coffee weren’t unique to the Islamic world; similar debates occurred in Europe. He also addresses the confusion surrounding tobacco, which was initially viewed as a food substance and not immediately labeled as harmful. It’s only in modern times that some scholars began declaring tobacco haram due to its poisonous effects. This pattern of uncertainty and evolving opinion is common with many substances, and coffee was no exception. Dr. Ahmed notes that in the Ottoman Empire, coffee’s association with political gatherings and potential subversion of the state also played a role in its controversial status. Initially, scholars were hesitant to embrace it, but over time, opinions evolved. The fatwas issued by religious authorities like the Sheikh-ul-Islam were influential but not always binding. His opinion on coffee was not universally accepted, as other scholars challenged it, reflecting the diversity of thought within the Ottoman scholarly community. Ultimately, Dr. Ahmed explains that while the Sheikh-ul-Islam’s views were highly regarded, they were not absolute and could be contested. This was particularly evident in cases like coffee, where the fatwas issued by various scholars often contradicted one another, depending on their personal views and the broader political and social context. Therefore, the question of coffee’s permissibility was fluid, shaped by both religious interpretation and the changing landscape of society.