Author: Suhaib Webb

Nasiha After Ramadan by Dr.Zainab Abo Elfadl*

After Ramadan ends, I want to share an important reminder: Don’t underestimate the impact of small sins!

The Prophet Muhammad, ﷺ , once said that small sins can have devastating consequences if they accumulate. Even minor infractions, like small lies or occasional gossip, can eventually erode our character.

Here’s an example that illustrates the gradual impact of these small sins. Think of a tall palm tree being slowly destroyed by termites, almost invisible to the eye, yet causing irreparable damage. In comparison, even a fierce storm doesn’t snap a single branch. This analogy shows how persistent minor misdeeds can ultimately lead to a greater downfall than one-time major transgressions.

I haven’t found a more profound expression of this idea than what our esteemed scholar Dr. Ayman al-Jundi wrote:

“Our eternal fate depends on the balance between our good deeds and sins accumulated over our lifetime! This attitude stems from the Quran, which repeatedly states that we are saved—or doomed—by our deeds:

“And that man can have nothing but what he strives for; And that his striving will soon come in sight: Then will he be rewarded with a reward complete; And that to thy Lord is the final goal.”

Although Allah’s mercy is fundamental to the righteous entering Paradise, the Quran emphasizes that they achieved it through their deeds: “And this is the Paradise that you were promised for what you used to do.”

Similarly, those destined for torment earned it through their actions:

“And We did not wrong them, but they wronged themselves.”

With this Quranic truth in mind—that our salvation or destruction depends on our deeds—let’s remember that we have two accountants: one for good deeds and one for sins.

If you wear a smartwatch, you’ll understand immediately. It continuously tracks your steps, counting even the simplest ones to the kitchen or bathroom, often without you noticing. By the end of the day, you may be surprised at the distance you’ve covered (even small steps).

The same happens with our counters for good deeds and sins! Therefore, my advice—from personal experience—is to immediately stop committing unnecessary sins because your sin counter doesn’t stop counting.

We commit two types of sins: those that are hard to cease without genuine repentance and a complete life overhaul, and trivial foolish sins that are easier to quit.

These trivial sins are counted against you and are ultimately insignificant to your life (so you think) and require little effort to stop, such as crude language, tasteless replies, silly gossip, and mocking others.

My advice to you and myself, if the time for full, sincere repentance hasn’t arrived yet (and how difficult it is for the soul!), at least immediately cease these trivial sins. Your sin counter is always running, and your record (which isn’t lacking) doesn’t need more sins added just for the sake of carelessness.”

*Dr Zainab Abo ElFadl – Professor of Usul al-Fiqh and Fiqh, Tanta University, Egypt.

Ahmed Shawqi writes,
اقرؤا التاريخ إذ فيه العبر * ضاع قوم ليس يدرون الخبر:
“Read history, for in it are lessons; a people perished who did not know history.”

Shawqi emphasizes the importance of learning from history to avoid the mistakes of the past. He notes that those who remain ignorant of historical events are doomed to suffer similar fates as those who perished before them, illustrating the value of historical knowledge as a guide for future actions.

The Quran commands us to learn from history, “Look at those who came before you,” as it shows, through history, prophetic values and teachings, “They believe in what was sent to you and those before you” (Quran 2:136). Additionally, it reminds us to use history as a catalyst for gratitude, “Remember My favors upon you” (Quran 2:40), and as a reason to celebrate, “Then remind them of the days of Allah” (Quran 14:5).

Imam al-Junayd said, “Stories of the righteous are infantry of God, sent to strengthen the hearts of the faithful.” When questioned to substantiate that claim, he responded with the verse, “And every story we relate to you is only to strengthen your heart” (Quran 11:120).

My recent post and series on Youtube attracted some inquiries from good brothers who follow the Maliki school. I am not a reference in the school, so I thought it best to provide an answer to this question from the Libyan scholar, and my teacher: Dr. Isam al-Sari. I abridged it slightly for clarity and organized it to ease retention.

A Tradition Of Objectives
“Early Malikis, traditionally known for advocating the disbursement of food in Zakat al-Fitr, would likely support cash donations if they were present today. This shift is due to the evolving needs of the underserved, where cash now offers broader benefits and is more practical for both the giver and receiver.

Opinions Within The School
A number of Maliki scholars have openly supported the option of cash disbursement in Zakat al-Fitr, including:

• Ibn al-Qasim in “Al-Utbiah”
• Ashhab
• Asbagh
• Ibn Abi Hazm
• Ibn Dinar

Later figures such as Al-Nafrawi and Al-Sawi have further acknowledged the sufficiency of giving cash over grains, establishing it as a notable view within the school. This practice has been widely accepted in Muslim countries for years without dispute, indicating a shift in legal rationale, with cash disbursement now often preferred to food.

Critically, associating the Maliki stance solely with food, without considering the broader objective of meeting the underserved’s needs, deviates from juristic practice. This approach overlooks several key issues:

1. The primary legal goal is unmet if the underserved’s needs are not addressed by food.
2. It disregards the legal outcomes where the underserved may need to sell the zakat given food to obtain cash.
3. It neglects the superior legal benefit of cash disbursement over the minimal benefit of food distribution.
4. As stated by jurists, wherever there is benefit, there is the law of Allah.

Imam Al-Qarafi warned that strict adherence to past rulings without considering the objectives of Muslims and the practices of predecessors is misguidance.”

Maliki’s Across the Globe (added by Suhaib)
This viewpoint is not unique to the Libyan Fatwa Department; Dr. Islam is sharing that opinion, but is also shared by:

• The Tunisian Fatwa Department (Maliki)
• Grand Mufti of Egypt, Sheikh Shawki Allam, who is Maliki
• Algerian Ministry of Religious Affairs and Endowments (Maliki)
• UAE’s Fatwa Council (Maliki)
• Islamic Fiqh Academy in Khartoum (Maliki)
• Supreme Scientific Council in the Kingdom of Morocco (Maliki)

All these institutions follow the Maliki school of thought, demonstrating a broad consensus on the matter across various countries and Islamic bodies.

Allah knows,

Suhaib Webb

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When the companions gave grains as Zakat al-Fitr, it wasn’t set in stone as the only way, especially according to the Hanafi school and many jurists who see giving cash as perfectly acceptable. They recognized that giving grains back then simply matched what the underserved needed. Hence, when clothes became a more straightforward option for zakat givers and more helpful for the underserved, Mu’adh advised the people of Yemen,

“Bring me clothes, either worn or new, as it is easier for you and better for the Messenger of Allah’s companions in Medina.”

He was essentially saying to switch to what was more practical and beneficial, moving away from what the Prophet – peace be upon him – had initially instructed with grains.

Mu’adh grasped that the real goal was to meet the needs of the underserved. The choice of grains was about fitting the circumstances of that time, suggesting that what we give can change depending on the situation, time, and place. So, there’s no need to insist on grains when money could serve better now.

In our era, giving cash aligns more closely with the underserved’s needs, thanks to its flexibility and direct way to address various needs, much like clothes did for the people of Yemen in the companions’ days.

Unlike grains, whose current utility might be limited, people might need essentials like clothing or shoes. Some jurists have mentioned, “The more a thing serves a benefit, the better it is to give it over others.“

The essence of Zakat al-Fitr is beautifully captured in the idea of preventing the need for the underserved to ask for help on Eid, as highlighted in the hadith, “Enrich them from asking on this day.” Anything that fulfills this purpose of enrichment on Eid fulfills the zakat requirement, indicating that just because grains were given in the Prophet’s time, peace be upon him, doesn’t mean cash is off-limits now; it’s about what best meets the need, not the form it takes.”

Dr. Isam al-Sari holds a PhD. in Usul al-Fiqh from al-Azhar university in Cairo.

Question: What are the rules regarding men and women standing together during Eid prayers? There is a local group here that advertises this.

Answer:
All praise is due to Allah, and may peace and blessings be upon Prophet Muhammad ﷺ, his family, his companions, and those who follow them in righteousness.

It is highly recommended for Muslims, including men, women, and children, to participate in Eid prayers as an expression of glorifying Allah and partaking in congregational goodness.

When performing the Eid prayer, it is essential to arrange separate areas for men and women, just like the five obligatory prayers. This the precedent of the early Muslim men and women, as taught by the Prophet ﷺ.

Abu Malik Al-Ash’ari reported the Prophet Muhammad ﷺ structured prayers with men at the front, followed by boys, and then women, emphasizing the organized manner of the congregation’s prayers [Narrated by Abu Dawood].

Anas bin Malik recounted praying in his home with the Prophet ﷺ, where he and an orphan stood behind the Prophet, and his mother, Umm Sulaim, prayed behind them, indicating the practice of separating genders during prayer [Mutually agreed upon by scholars].

This method of organization is ensure the focus and purpose of worship are maintained, avoid any actions that could compromise modesty, or lead to evil.

The Prophet Muhammad ﷺ specifically advised having a separate exit for women from the mosque to underline these values. Ibn Umar relayed that the Prophet ﷺ suggested dedicating a door exclusively for women’s use [Narrated by Abu Dawood].

Therefore, women should not pray directly beside men without a partition. According to Hanafi scholars, such a prayer without a barrier is invalid, while most other jurists consider it disliked.

To avoid disagreement, ensure the unanimity of the prayer’s validity, and uphold the general decorum recommended by Sharia, you must follow these guidelines for arranging prayer rows and maintaining designated places for each gender.

Allah knows,
Suhaib Webb

The Question

I was forced, under threat of assault, to divorce my wife. My question is: Does that constitute a valid divorce?

The Answer

Several religious proofs highlight the invalidity of a divorce under duress. Islam places importance on autonomy, forbidding coercion to ensure that individuals can live healthy lives and make informed choices. Allah says, “There is no compulsion in the faith.” (Quran 2:256). The Prophet ﷺ noted that anyone forced to do something against his will is forgiven, stating, “My community is pardoned for what they do under duress.” (Ibn Majah). This applies to sin as well as the impact on contracts.

In the context of a divorce under coercion, the Prophet ﷺ said, “There is no divorce under compulsion.” (Abu Dawud and Ibn Majah). From these texts, we understand that coercion is generally prohibited and, in the case of contractual relationships, unless ordered by the state, invalid.

The actions of early pious Muslims support the invalidity of a forced divorce: During Umar’s (رضي الله عنه) era, an utilized a rope to ascend trees for honey collection. One day, high in a tree, his wife pulled down the rope, abandoning him, and gave him an ultimatum: divorce or fall. Fearing for his life, he reluctantly divorced her.

Upon presenting their case to Umar, the caliph ruled in favor of the man, contesting the legitimacy of the divorce. Umar’s reasoning lay in the principle that a divorce coerced through fear holds no validity.*

The principle of qiyas (analogical reasoning) supports the opinion that divorce under compulsion is invalid. If a person coerced under extreme circumstances can falsely claim disbelief while maintaining faith within, without facing consequences, then a divorce, being of lesser gravity, follows the same logic. This particularly applies when a man’s inner conviction contradicts the forced utterance. As a result, most scholars, excluding Imam Abu Hanifa, concur in dismissing a divorce that arises under duress. In his Mukhtasar, Imam Khalil states,

“The talaq (divorce) is invalid if he is coerced.”

In closing, a coerced divorce is not considered valid. Thus, their marriage remains intact.

Allah knows best,

Suhaib Webb

* You probably wonder, “Why stay with a woman who wants to kill you?” I have no answer. I will say that in years of serving people I have wittnessed weirder things. You may also ask, “Could she not get a khula?” The answer is yes, but as the axiom sates, “Ajudicated decisions must go through an adjudicated process.” Umar was not a sloppy judge. 

As we approach Eid, wrapping up the blessed month of Ramadan, there’s a beautiful practice we partake in—giving Zakat al-Fitr. This act of charity is special, designed to ensure that every Muslim can celebrate Eid with joy, sharing in the bounty regardless of their financial status. Traditionally, this has been given in the form of food. But, a question that often bubbles up in our communities today is, “Can we give this charity in money instead?”

Let’s look at the varied perspectives that scholars, deeply rooted in their love for the Prophet Muhammad’s (peace be upon him) teachings, have shared over the centuries:

1. First Opinion: Scholars like Malik, Al-Shafi’i, and Ibn Qudamah, have leaned towards the practice of giving in kind—food, as was done by the Prophet (peace be upon him) and many of his companions. They remind us that Zakat al-Fitr is about fulfilling an immediate need, ensuring everyone has food for the Eid celebrations. Their stance is grounded in the direct example set by the Prophet (peace be upon him), emphasizing that to give in kind is to adhere closely to his sunnah, his way.

2. Second Opinion: On the other hand, scholars from the Hanafi school, and figures like Umar ibn al-Khattab among the companions, saw flexibility in this practice. They recognized the potential for monetary charity to fulfill the same goal—ensuring the well-being and joy of every Muslim on Eid. Their argument rests on the principle that the essence of Zakat al-Fitr lies in its spirit of support and care, which can be fulfilled through monetary means as well.

3. Third Opinion: Then, there’s a third opinion, considered by scholars like Ibn Taymiyyah, who suggest that giving money could be permissible if it serves a greater need or brings about more significant benefit. This view is practical, acknowledging that the circumstances and needs of communities can vary greatly. It suggests that the form of our charity—whether food or money—should ultimately serve the underlying purpose of Zakat al-Fitr: to care for one another in the best way possible.

In sharing these views, my hope is not to prescribe one path over another; I practice the third, but to illuminate the richness and layers within fiqh. Each opinion is deeply rooted in a commitment to the actions of the salaf, out the values of Islam with integrity and kindness.

As we ponder over the best way to fulfill this beautiful obligation, let’s do so with a spirit of unity and love, guided by the principles of our faith and the diverse wisdom of those who’ve dedicated their lives to understanding its depths.

Suhaib Webb

SWISS: join.suhaibwebb.com

Introduction to Zakat al-Fitr

Zakat al-Fitr is ordained in Islam as a means of purifying the fasting individual from any sins and to compensate for any shortcomings or neglect during the fasting period. It allows the fasting person to conclude Ramadan with an act of charity, hoping for acceptance from Allah, the Exalted. Moreover, it aims to provide for the poor, ensuring they do not need to ask for help or necessities on Eid day.

Prophetic Guidance on Zakat al-Fitr

As Prophet Muhammad, ﷺ, instructed: “Enrich them on this day” [Reported by Al-Daraqutni].

Ibn Abbas, may Allah be pleased with them both, narrated: “The Messenger of Allah ﷺ ordained Zakat al-Fitr as a purification for the fasting person from idle talk and obscenities, and as food for the needy.” [Reported by Abu Dawood]

Obligatory Recipients

Zakat al-Fitr is mandatory for every Muslim: male or female, adult or child, rich or poor, as long as they have sufficient provisions beyond their basic needs for themselves and their dependents for Eid day and its night.

The Muslim is required to pay it on behalf of themselves, their spouse, and anyone they are obligated to support, such as minor and adult children under their care, and impoverished parents, linking Zakat al-Fitr directly to the obligation of support.

Delegation of Payment

It is permissible for a Muslim to pay Zakat al-Fitr personally or to delegate someone else to pay it on their behalf.

Place of Payment

Primarily, Zakat al-Fitr should be distributed in the payer’s country of residence since it is related to the individuals themselves. However, transferring it to another country, such as the payer’s country of origin, especially if they are expatriates, is allowed when it serves a greater benefit or in the absence of the needy in their place of residence.

Timing of Payment

It is recommended to distribute Zakat al-Fitr after the sunset of the last day of Ramadan and before the Eid al-Fitr prayer, although it can be distributed from the beginning of Ramadan until the sunset of Eid day.

Monetary Value

While the principal form of Zakat al-Fitr is food, distributing its equivalent value in money is permissible. According to the North American Fiqh Council, Zakat al-Fitr this year is set at ten dollars, always considering the best interest of the needy.

The amount of Zakat al-Fitr is one Sa’ of the most common food that people consume in their country, such as wheat, rice, beans, lentils, fava beans, raisins, and other staples;

According to a hadith from Ibn Umar, may Allah be pleased with them: “The Messenger of Allah ﷺ ordained Zakat al-Fitr as one Sa’ of dates or one Sa’ of barley on every slave and free person, male and female, young and old among the Muslims, and he instructed that it be paid before the people go out to the Eid prayer.” [Agreed upon].

A Sa’ of wheat is equivalent to approximately two kilograms and forty grams (2.04 kg).

As for other items from which Zakat can be given, such as rice, beans, raisins, etc., the average Sa’ for these is approximately two and a half kilograms (2.5 kg).

Expenditures

Zakat al-Fitr is designated for the poor and the needy, following the financial expenditures outlined by Allah Almighty in the Quran: “Charities are for the poor, the needy, those employed to collect [the funds], and for bringing hearts together [for Islam], for freeing captives [or slaves], for those in debt, in the cause of Allah, and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.”

Considerations for Payment

It’s crucial to remember that Zakat al-Fitr aims at more than just a financial transaction; it’s an act of worship and social welfare, reflecting the spirit of communal support and care in Islam. The determination of whether to pay in kind (with food) or with money should be guided by what is more beneficial for the needy in the specific context. The allowance to pay the equivalent value in money takes into consideration ease for the payer and the changing dynamics of need and consumption.

The Wisdom Behind Zakat al-Fitr

Zakat al-Fitr serves multiple wisdoms and purposes. It cleanses the one who fasts from any indecent act or speech and helps compensate for any imperfections in one’s fast. It’s a means for the Muslims to earn forgiveness from Allah for any shortcomings in their fast. Moreover, it brings joy and allows for the needy to celebrate the day of Eid without worrying about their sustenance.

Reflection and Gratitude

As we fulfill this obligation, it’s a moment to reflect on the blessings we have and the importance of sharing them with those less fortunate. It’s an act that solidifies the brotherhood and sisterhood among Muslims, fostering a sense of unity and collective responsibility towards each other’s well-being.

Conclusion

Zakat al-Fitr is a beautiful practice that embodies the values of empathy, generosity, and communal support. It reminds us of the broader social obligations we hold towards each other, especially the less fortunate. As we approach Eid, let’s fulfill this duty with a heart full of gratitude and hope for acceptance from Allah, the Most High. May our acts of charity and devotion be a means of purification for us and bring us closer to our Creator.

Suhaib Webb

SWISS: join.suhaibwebb.com

It is wonderful to meet learners in English speaking countries who are seriously studying fiqh, specifically the Maliki madhab. A question several people asked me is why does the Azhar give preference to Dardir’s text: Aqrab al-Masalik to Khalil?

I want to be deliberately careful with my words; I don’t speak on behalf of Al-Azhar. I can share my experience there with teachers and my own ideas, deeply ingrained in my heart and mind and rooted in my experince. I studied the Khalil fir six years and the Aqrab for four years, reading the latter to different teachers.

In general, it is not about preference but about organization and coordination. I would not say it is preferred over Khalil, but rather a completion of the work; an indispensable tool to appreciate and benefit from it, just as Amir’s Majmou’, removed from the Azhar curriculum in 1924, completes the Aqrab and Khalil.

In short: Dardir’s work compliments its original: Khalil’s summary in several aspects:

1. Providing legal definitions for all chapters of jurisprudence, which he mentioned in his explanation as opposed to Khalil, who did not focus on definitions.
2. Determining the preferred and mashur opinions in most issues where Khalil mentioned “difference” in terms of mashur, or “hesitation” due to the later scholars’ hesitation in transmission or the absence of an explicit statement by earlier scholars, or said “two opinions” or “several opinions” due to his lack of exposure to a more valid opinion.
3. Replacing what Khalil deemed strong or popular with what is weak, odd, or opposed to the more reliable opinions, with the preferred opinions, even correcting some of Khalil’s oversights in the explanation, or what he did not address at all, which was later rectified by his text’s commentators.
4. Omitting issues which Khalil repeated in his text, and eliminating many examples from it relying on some of them to illustrate the fiqh opinions,, thus further abbreviating the text, even though an abundance of examples serves an important purpose in training for jurisprudence. This made Dardir’s work about two-thirds the length of Khalil’s.
5. Altering phrases from Khalil’s summary to clearer and simpler ones, often being more concise.

Allah knows

Suhaib Webb

Question: When is Zakat al-Fitr obligatory, and is it permissible to prepay it?

The Answer:

The Obligation of Zakat al-Fitr

The timing of Zakat al-Fitr’s obligation is a subject of differing opinions among Maliki jurists, encompassing two primary positions:

The first group states that its obligation commences at sunset on the final day of Ramadan.

The second contends that it becomes obligatory at dawn on the first day of Shawwal.

This difference rests on a report from Abdullah ibn Umar, in which the Prophet Muhammad (ﷺ) mandated Zakat al-Fitr during Ramadan (according to Malik, Bukhari, and Muslim). The first view interprets ‘fitr’ in the report as referring to the sunset of Ramadan. In contrast, the second view considers ‘fitr’ to denote dawn.

The Recommended Time To Dstribute Zakat al-Fitr

The recommended time to distribute Zakat al-Fitr is after dawn and before the Eid prayer. Ibn Umar narrated that the Prophet Muhammad (ﷺ) instructed that Zakat al-Fitr should be given before people proceed to the prayer (Bukhari and Muslim).

The Permissible Time To Distribute Zakat al-Fitr

The permissible period for its distribution extends to the sunset of Eid day.

What If I Failed To Pay It On Eid Day

Zakat al-Fitr does not expire after the sunset of Eid day for those who could afford to pay it when due; it remains a continuous obligation until fulfilled, and delaying it beyond its time is deemed sinful.

Can I Pay It Before Eid Day?

Regarding prepayment, it is permissible up to two days before its due time, as commonly accepted in the Maliki school. Some opinions allow up to three days, whether distributed directly to individuals or to the poor.

Distribute It Before Eid?

The allowance to pay Zakat al-Fitr two days before Eid is based on Ibn Umar’s practice, who sent his Zakat al-Fitr to the collector two or three days before Eid (Muwatta)

Can I Give it In Cash?

Yes! I will provide a second answer to that question, inshallah.

Suhaib Webb

Sources: (Al-Ishraf: 1/188, Al-Tafri’: 1/295, Al-Muqaddimat: 1/335, Sharh Jam’ al-Ummahat: 3/286, Hashiyat ad-Dasuki: 788, Hashiyat al-Adwi ‘ala al-Risalah: 1/555, Al-Fiqh al-Maliki wa Adillatuh: 2/68-71)