IlmHub

03/14/2026

Question: We were not giving Zakat on a plot and a small house in Pakistan that we will buy big house with funds generated from sale of both, plot didn't sell, we bought big house with sale from small house and our savings. What is the ruling for Zakat on plot now?

Answer: Bismillahi Ta'ala, Walaikum Assalam Warahmatullah,

Real estate will only be subject to zakāt if it was purchased with the express intention of reselling it. Even if the land is purchased with the intention of holding it while hoping for the price to increase, zakāt will not be due because there was no explicit intention to resell. (Fatāwā ‘Uthmānī 2/41).

There are two aspects to address in your question.

1. Is zakāt due in the first place? If you purchased the plot and the house, intending at the time of the purchase to resell them, they are subject to zakāt. If you did not have the intention to resell them at the time of purchase and later decided to sell them, they would not be subject to zakāt. Therefore, the ruling for your plot is based on your intention at the time of purchase.

2. If they were subject to zakāt and, as you stated in your question, you had not been paying zakāt on them, you would need to determine whether they were in your possession on your zakāt due date. If they were, you would retroactively pay zakāt on them by determining their market value on the zakāt due date for each year and paying 2.5% of it in zakāt. If they were not in your possession on your zakāt due date, you will not have to do anything.

Summary:
1. If, at the time of purchase, you intended to resell the plot, you will have to pay 2.5% of its market value in zakāt every year that you hold it.
2. If you had any intention other than resale at the time of purchasing the house and the plot, there is no zakāt due on them.
3. Even though the house has been sold, if it was purchased with the intent of resale, you will retroactively pay zakāt on it and the plot for the years that they were in your possession on your zakāt due date, and continue paying on the plot for each year remains in your possession.

Wallahu A’lam
And Allah Ta'ala Knows Best
Answered by M***i Wahhaj
Checked and approved by M***i Yusuf

03/11/2026

Question: My mother is 70 years old. She is diabetic and many other health issues. She's fasting this Ramadan with her own will. She hears from many people saying to her that she's not supposed to fast since Allah has given this privilege to the people over 70 (only to give fidyah after 70) and that she's not following Allah’s hukum. My mom is now seeking an authentic answer about this whether she should fast or not. Jazak’Allahu khairan!

Answer: Bismillahi Ta'ala, Walaikum Assalam Warahmatullah,

The command to fast is not age-restricted. It applies to any mature (bāligh) adult who has the physical ability, regardless of how old they are. Fidyah only serves as a substitute for fasting when a person has reached a level of weakness that would prevent them from ever fasting again.

By fasting, your mother is in fact following Allah’s ḥukm. We make du’ā that Allāh continues to bless your mother with ‘āfiyah and allows her to be steadfast on her ‘ibādāt and maintain her independence till her last days.

Wallahu A’lam

And Allah Ta'ala Knows Best
Answered by M***i Wahhaj

Checked and approved by M***i Yusuf

Sharing Link: https://qna.ilmhub.com/question/is-it-permissible-for-70-years-old-to-skip-fasts-in-lieu-of-pay-fidya/

***iFaisal ***i

02/28/2026

==================
DARUL IFTAA CANADA
NEW FATWA ANSWERED
==================

Title: Is Fussilat.com website authentic and can be used for teaching Daura-e-Quran?

Islam stresses authentic sources and respect for scholars. Qur’an and Hadith instruct believers to seek knowledge from qualified people. Ibn Sireen warned that faith depends on reliable transmission. Fussilat.com also offer courses but is the website authentic?

Answering Scholar:
Muftī Uzair Mutaqi,
Lilburn, Georgia, USA

Read the full answer: https://fatwa.ca/is-fussilat-com-website-authentic-and-can-be-used-for-teaching-daura-e-quran/

***iFaisal ***i

02/23/2026

Question: Assalaamu alaikum M***i sahab. In a scenario where a husband wants to follow the majority and start Ramadan on Wednesday while the wife wants to stand firm on the sunnah as you mentioned above and start Ramadan on Thursday. I'd like to know on what grounds can this conflict be resolved?
It is strange! But it is what it is. Please help.

Answer: Bismillahi Ta'ala, Assalaamualikum wa Rahmatullahi wa Baraatuhu.

First, we commend the sister for being firm upon the Sunnah. May Allah keep all of us steadfast on the ways of our beloved Rasūl ﷺ.

Allāh commands the people twice I the Qur’ān to refer to the scholars for their religious matters:
فاسألوا أهل الذكر إن كنتم لا تعلمون.

"Ask the people (having knowledge) of the Message, if you do not know.”
(Surah Nahl, Ayah 43; Surah Ambiyā, Ayah 7).

One of the challenges of biggest challenges of our time is the presence of many scholars and councils, each of whom claim represent truly represent the Sunnah tradition. As a result, the laymen become confused as to whom they should follow, given that they do not have the tools to ascertain who is right and who is wrong in religious matters.

Given this scenario, as you described, there is bound to be conflict, and families may even be split.

Allah Ta’ala also gives us another governing principle:

والفتنة أكبر من القتل
“Fitnah (creating disorder) is more severe than killing.”
(Surah Baqarah, Ayah 191)

This does not mean to compromise on our dīn, but it does encourage us to seek avenues where we may minimize conflict while still holding to our values.

Taking all of that into consideration, we recommend the following:

1. The sister should try to have a conversation with her husband and try to have him understand her perspective. A difference in dates is not a big deal, and even occurred in the time of the Sahabah (Bukhari). It is not a matter to fight over. He can fast, and she can begin a day later.

We do acknowledge that having this conversation at this emotionally charged time may be difficult. In that case, we recommend the next step.
2. ⁠The sister can fast today with the firm intention of a nafl fast. The day is not Yawm al-Shakk because it is certain to her that it is not Ramadan. This year, Eid al-Fitr is expected to be the same for those who began fasting on Wednesday and Thursday, so this disagreement can be resolved by the sister keeping a nafl fast today.

However, after Ramadan, when cooler heads prevail, we recommend that the family has this conversation, as it will inevitably come up again.

Wallahu A’lam

And Allah Ta'ala Knows Best
M***i Wahhaj

Checked and approved by
M***i Yusuf

Sharing Link: https://qna.ilmhub.com/question/conflict-between-spouses-on-starting-date-of-ramadan/

***iFaisal ***i

02/10/2026

Assalamualaikum wa Rahmatullah,

As many of you in our community know, M***i Faisal al Mahmudi, the founder and heart of ilmHub, recently suffered a stroke. While we are immensely grateful that he is on the path to recovery, this unexpected trial has left a significant void in our daily operations.

M***i Faisal has dedicated his life to providing accessible, high-quality traditional Islamic knowledge. However, his current inability to teach and lead has resulted in a sharp decline in revenue, placing the future of ilmHub at an immediate financial crossroads.

Why We Need Your Help

To ensure that the work of ilmHub does not come to a halt while M***i Faisal heals, we are reaching out to our community. We need to bridge the financial gap to keep our doors open and our students supported.

Your generous contributions will go directly into the ilmHub bank account and be used specifically for:

Securing Our Space: Covering the rental and utility costs for the Daruliftaa location for the next 12 months.

Continuing Education: Funding the wages for substitute teachers to ensure classes and programs continue with minimal interruption.

How You Can Make a Difference

ilmHub has always been a project of the community, for the community. Today, we are asking you to be the pillar that holds this institution up during its founder's absence.

Dua: We ask for your continued prayers for M***i Faisal’s full and speedy recovery.

Donate: No amount is too small. Every dollar helps keep the lights on and the classes running.

Share: Help us reach others who have benefited from M***i Faisal’s teachings by sharing this campaign.

Thank you for standing by ilmHub during this challenging time. Your support ensures that when M***i Faisal is ready to return, he has a thriving vibrant center waiting for him.

NOTE: This campaign is NOT Zakat eligible
NOTE: The actual total amount is closer to $60,000. However, some of this has been covered by private donations already.

https://www.launchgood.com/v4/campaign/help_ilmhub_survive_1?src=internal_discover

***iFaisal ***i

01/20/2026

01/16/2026

Question: I am asking this question on behalf of a friend. He will soon be receiving his Canadian passport and plans to move to Pakistan with his family. In this situation, is it permissible for him to continue receiving the Canada Child Benefit and other government benefits, or is he required to inform the authorities that he is leaving the country and stop receiving these benefits?

At present, he is uncertain about his return—he may come back after a few months, or he may stay in Pakistan for several years until his children grow up. Kindly guide us on this matter.

Answer: Bismillahi Ta'ala, Walaikum Assalam Warahmatullah,

This matter requires both an Islamic lens of honesty and a legal understanding of the Canadian framework. As believers, we are obligated to remain truthful, transparent, and faithful to any commitments we enter into, especially when dealing with public funds.

As I always maintain, undertaking immigration to a respective country functions as both a legal and a Sharʿī contract. We are therefore required to fulfil our legal obligations to the best of our ability as part of our muʿāhadah (agreement) with the government.

Similarly, when an individual signs up for government programs or accepts financial benefits, a binding legal and moral arrangement is formed. To knowingly take funds beyond rightful entitlement would fall under deception and the unlawful consumption of wealth.

As per my knowledge, from the Canadian legal perspective, the Canada Child Benefit is provided only to those who satisfy certain eligibility criteria. Citizenship or possession of a Canadian passport alone does not qualify someone to continue receiving such benefits. The system is built around continued residence and genuine connection with life in Canada. The core eligibility conditions for receiving the Canada Child Benefit include:

* The applicant must be a resident of Canada for tax purposes.
* The applicant must live with the child.
* The applicant must be primarily responsible for the child’s care and upbringing.
* The applicant or spouse must meet the required legal status conditions.

A critical nuance is that physical absence from Canada does not automatically disqualify a person. There are circumstances in which a person temporarily outside Canada may still be considered a “factual resident” if they retain strong and significant residential ties, such as maintaining a home in Canada, having dependents here, or clearly intending to return in the near term.

In the scenario you described, where a person is moving to Pakistan with their family and is unsure whether they will return within a few months or may remain abroad for several years, there is certainly a grey area of ambiguity that must be clarified. Since residency assessments depend on personal circumstances, it is sensible to consult a qualified Canadian tax professional or immigration lawyer so that the situation is reviewed correctly and in full compliance with the law.

If such inquiry establishes that residency requirements for CCB are still fulfilled, then a person may continue to file and receive these benefits. However, if it becomes clear that in their specific situation residency is no longer adequately maintained in the view of the CRA, then one should not take such benefits. Allah is _al-Razzāq_ , and we do not rely on government benefits for our sustenance.

May Allah grant clarity, lawful sustenance, and barakah, and may He guide us always to what pleases Him.

And Allah Ta'ala Knows Best
M***i Faisal al-Mahmudi

Some Important Links

Canada Child Benefit eligibility:
https://www.canada.ca/en/revenue-agency/services/child-family-benefits/canada-child-benefit/who-apply.html

Understanding residency for tax purposes and residential ties:
https://www.canada.ca/en/revenue-agency/services/tax/international-non-residents/individuals-leaving-entering-canada-non-residents/residential-ties.html

Factual residents temporarily outside Canada:
https://www.canada.ca/en/revenue-agency/services/tax/international-non-residents/individuals-leaving-entering-canada-non-residents/factual-residents-temporarily-outside-canada.html

Leaving Canada and emigrant information:
https://www.canada.ca/en/revenue-agency/services/tax/international-non-residents/individuals-leaving-entering-canada-non-residents/leaving-canada-emigrants.html

***iFaisal ***i

01/15/2026

Question: Should a fatwā be based only on Sharīʿah law? Why do some fatāwā also include the muftī’s cultural or social understanding of the situation? Doesn’t this cause confusion or contradictions? And in marital matters, won’t the husband then use this to demand control, approval, or authority over everything? [edited for better comprehension]

Answer: Bismillahi Ta'ala, Walaikum Assalam Warahmatullah,

A fatwā is not just a short legal statement taken directly from a book. It is a careful answer that applies the rules of Sharīʿah to real life. Yes, every fatwā must be based on Qur’ān, Sunnah, and the accepted principles of Islamic law. That is the foundation, and scholars are not allowed to invent rulings from their personal feelings. However, Sharīʿah itself teaches that life is full of different situations, people, cultures, emotions, and consequences. So when a muftī gives a fatwā, he must look at both the law and the real situation of the people. This is not “personal opinion replacing Islam.” Rather, it is part of doing the job correctly.

Our classical scholars always taught that the muftī must understand people’s customs, their challenges, their environment, their relationships, and what harm or benefit may come from a ruling. Many Sharīʿah rulings in social, family, and financial matters naturally rely on context. The Prophet ﷺ himself sometimes gave different answers to different people because their situations were not the same. So when a fatwā also includes advice, warning, emotional guidance, or social wisdom, that is actually part of preserving the beauty and mercy of Islam—not contradicting it.

Sometimes people feel confused because they expect every ruling to be only “yes” or “no.” But Islamic law has levels and detail: something may be technically allowed, but spiritually harmful… or legally valid, but disliked… or permissible, yet not the best choice. Explaining this does not create contradiction; it prevents misunderstanding. It helps Muslims follow Sharīʿah in both law and spirit, not only the bare minimum.

Regarding marriage, this point becomes very important. If we treat marriage like a courtroom—only rights, demands, conditions, and power, then love and respect slowly die. Sharīʿah is not meant to create hard, cold relationships. Yes, Islam has rules about rights and responsibilities. But these rules were given to protect love, trust, dignity, and peace in the home, not to give one spouse a weapon to control the other. When a muftī encourages communication, kindness, consultation, or mutual understanding, this is not adding his culture. This is helping people live the Sharīʿah in a beautiful way.

A husband should not say, “See, the fatwā gives me control!” and a wife should not feel crushed. Instead, both should understand that Islamic guidance tries to build stronger families. The goal is to avoid ego battles, stubbornness, or harshness, because that is not what Islam wants for a marriage. When a fatwā includes softer guidance, it is simply reminding spouses to behave with good character, wisdom, and compassion—just like the Prophet ﷺ taught.

So, a fatwā that considers social and emotional reality is not weak, confusing, or contradictory. It is actually closer to the Prophetic method. It keeps Sharīʿah alive in real human hearts, real families, and real society. Islam does not only want us to follow the rule; it wants us to follow it with faith, love, wisdom, and care.

And Allah Ta'ala Knows Best
M***i Faisal al-Mahmudi

Sharing Link: https://qna.ilmhub.com/question/should-a-fatwa-be-based-only-on-shariah-law/

***iFaisal ***i

01/05/2026

Question: I want to ask if it is permissible to work for a company like Revolut.
Their main business in prepaid travel card but they have been continuously adding more “bank” features like buy now pay later with riba and saving accounts
Their last financial results mentioned 25% of revenue is from interest and loans.

I have an offer to work on the data platform team that enables big data analysis so i am not developing user facing features for the product.

Is it halal to work in such role or not?

Answer: Bismillahi Ta'ala, Walaikum Assalam Warahmatullah,

Due to time constraints, I am unable to conduct a full deep dive into Revolut in relation to the specific job position you mentioned.

However, speaking on a strict technical level, even if we were to assume that the job description itself may allow one to earn income that is technically ḥalāl, the close association with an interest-based banking ecosystem makes it highly unlikely to be ṭayyib and there remains a real concern of it being spiritually tainted.

At the very least, such a role would constantly require you to worry about purification of your income, sincere effort to distance yourself internally from riba-related activities within the company, and continual istighfār for being a contributing component within an institution that actively facilitates interest-based dealings in the market.

With all of that in mind, there remains very little genuine comfort or motivation to intentionally pursue such an opportunity, especially when the unease and spiritual discomfort outweigh any material benefit.

I make duʿā that your job search leads you to the many ḥalāl-suitable and truly ṭayyib opportunities available in the market. Āmīn.

And Allah Ta'ala Knows Best
M***i Faisal al-Mahmudi

Sharing Link: https://qna.ilmhub.com/question/is-it-permissible-to-work-for-a-company-like-revolut/

***iFaisal ***i

01/03/2026

NEW FATWA ANSWERED

Title: Clarification Regarding the Story of the Scribe of Qur’an “Abdullah ibn Abi Sarh” Who Became Disbeliever

Could you help explain to me about this individual Abdalla who used to write Quran for Prophet s.a.w and then he ran away to Makkah became kafir saying that Nabi s.a.w accepted his words to be added into Quran instead of wahee? This is causing a lot of doubt.

Answering Scholar:
Muftī Uzair Mutaqi,
Lilburn, Georgia, USA

Read the full answer: https://fatwa.ca/clarification-regarding-the-story-of-the-scribe-of-quran-abdullah-ibn-abi-sarh-who-became-disbeliever/

***iFaisal ***i n

12/27/2025

DARUL IFTAA CANADA
NEW FATWA ANSWERED

Title: Marriage and Financial Transparency

Does a Wife Need to Inform Her Husband of Her Spending?

Answering Scholar:
Muftī Mohammed Wahaajuddin
Farmington Hills, Michigan, USA

Read the full answer: https://fatwa.ca/does-a-wife-need-to-inform-her-husband-of-her-spending/

***iFaisal ***i