Q: Can I send my zakat al-mal to another country where people are suffering?
A: Sunni legal schools discourage the practice of transferring zakat beyond the distance at which shortening prayers becomes permissible, with some variation among schools.
In the Maliki tradition, while generally it agrees with the other schools, there is an exception attributed to Abd al-Rahman Ibn Al-Qasim and relied on for fatwa: transferring zakat beyond the distance to join prayers is deemed acceptable if there is an emergency in that area. Sahnun also mentioned it saying, “If the authorities are aware of a significant need in other regions, they are permitted to allocate a portion of the obligatory zakat to those areas. In situations of need, it’s essential to give precedence to aiding those in distress, as every Muslim should look out for their fellow Muslim without neglect or harm.”
Based on that, and due to the devastation overseas, I advise you to distribute your zakat among the needy in your local community and also consider extending a portion of your zakat to those in dire situations abroad. This is also supported by the generality of the verse, “Zakat is only for the poor,” as well as the narration, mentioned by al-Bukhari with taliq that Mu’adh distributed zakatable goods he collected outside of Medina in Medina.
Important Note: Ensure that your overseas contribution is explicitly designated for direct aid to the zakat elgible and is not diverted for other purposes.
The last few nights and days of Ramadan are a time of distilled light; people will be increasing in prayers and supplications. Here are five names of Allah to harvest your hearts during these days and nights, especially when making duas and observing devotions:
Al-Ahad – refers to the One whose uniqueness is inherent, not because He has no partners, but because His singularity arises from His very essence, distinguishing Him from numerical oneness, which could imply the existence of another. Thus, ‘Al-Ahad’ indicates a oneness that is beyond comparison, devoid of any duality or division.
Al-Qayyum – is the One by whom the heavens and the earth and all within them are sustained. This name suggests that the sanctity of His oneness and uniqueness does not contradict His sustaining of all things, signifying Allah’s closeness to His servants in a manner befitting His majesty.
Al-Samad – is the One to whom needs are directed, meaning sought after. It also means the One without weakness, implying both reassurance and sanctification, akin to ‘Al-Qayyum’ and ‘Al-Ahad’.
‘Al-Latif‘ – is the One who bestows subtle favors upon His servants, which are like well-placed gifts from Allah, manifesting as both visible and invisible blessings. “And if you count Allah’s blessings, you cannot enumerate them.” Quran.
Al-Qareeb – signifies Allah’s closeness to His servants by responding to their calls, highlighting His accessibility and responsiveness. Allah says in the Quran: “Indeed, I am near. I respond to the invocation of the supplicant when he calls upon Me.” This understanding of closeness includes knowledge and inherent nearness to His servants.
Q: I’ve noticed disputes in the mosque over seating arrangements, with one individual claiming they had reserved a specific spot. Is such a claim permissible?
A: The Prophet Muhammad (peace be upon him) stated, “Mina is a resting place for whoever arrives first,” as reported by Tirmidhi (881) and considered a good hadith. This implies that individuals are not entitled to reserve spaces for worship; rather, the right belongs to the person who arrives first. This principle is particularly pertinent in mosques, which are the houses of Allah and not personal property.
However, there are three scenarios in which “reserving” a space is acceptable: if an individual momentarily leaves their spot for a need such as performing ablution, without intending to be away indefinitely. The other exception applies to mosque officials, such as Imams, muezzins, educators, or employees, who might need to reserve space for conducting lessons or similar activities.
Imam Nawawi, Allah bless him stated: “Our colleagues made an exception for the one who is accustomed to a place in the mosque where he gives fatwas, or teaches the Quran or other Islamic sciences. He has more right to it, and if he arrives, others do not have the right to sit there” from “Sharh of Sahih Muslim” (14/160).
A third allowance is for the elderly or people with accessibility needs.
This highlights that those who are dedicated to teaching or guiding others in Islamic practices within the mosque have a special consideration regarding their accustomed places.
Q: I have read different translations of the Quran, 38:33, that suggest Prophet Solomon ordered the slaughter of horses because they distracted him from prayers. Is that true?
A: That is a mainstream interpretation, shared by Ibn Kathir and Sheikh al-Shawkani, Imam al-Tabari, quoting Ibn Abbas رضي الله عنهما, offers the best interpretation that Prophet Solomon, patted the horses out of love and affection. He writes,
“And this saying that we mentioned from Ibn Abbas is most the better interpretation of the verse because a Prophet of Allah, peace be upon him, would not, God willing, punish an animal by cutting its hamstrings, nor destroy property without cause because he was preoccupied from his prayer by looking at them, and it is not their fault that he was occupied by their beauty.” Tafsir al-Tabari
After sharing my insights on holding the Quran behind the Imam during Tarawih prayers, questions emerged about the use of translations.
This is permissible with two conditions:
1. Avoid reciting from it aloud. 2. Aim to deepen your reflection on the Quran.
Imam al-Nawawi states:
“If someone flips through pages during their prayer or looks at texts other than the Quran, reflecting silently, their prayer remains valid, even if this action is prolonged. Though generally disliked,” he states in “al-Majmoo” (4/95),
The validity of this practice is strengthened by the objectives of Shariah: the protection of faith, as well as the fiqh principle that the disliked changes to permissibility if there is a compelling need for its observance.
The effort to focus and comprehend the Imam’s recitations justifies this exception, as understanding the meanings behind the verses is crucial for deepening our prayer and contemplation. Additionally, in the absence of explicit evidence that prohibits this, it falls under a disputed ijtihad, and ijtihads that align with the objectives of the Shariah and the principles of fiqh are preferred.
Finally, an analogy (qiyas) could be made that a non-Arab speaker is encouraged to internally ponder the meanings of the prayer, and they will do so in their language, which is allowed, in fact encouraged, as long as they do not speak out loud. The same applies to a person using the translation to follow the Imam.
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A SWISS learner inquired about the deeper meaning behind the hadith, “Who does not avoid evil speech and actions while fasting; Allah has no need for that person to leave his food and drink.” Specifically, what does “need” mean?
In Islam, a fundamental belief is that Allah is entirely self-sufficient, highlighted by Quranic verses affirming His independence and our need for Him. This premise leads us to understand that Allah’s “need” in any context refers not to a deficiency on His part but to what He deems worthy of acceptance.
Al-Qadi, al-Baydawi, offers profound insight on this matter, stating, “
ليس المقصود من شرعية الصوم نفس الجوع والعطش، بل ما يتبعه من كسر الشهوات وتطويع النفس الأمارة للنفس المطمئنة، فإذا لم يحصل ذلك لا ينظر الله إليه نظر القبول.”
“The intended purpose behind the legislation of fasting is not merely the experience of hunger and thirst, but rather what it leads to in terms of breaking the desires and disciplining the commanding self towards the peaceful self. If this is not achieved, then Allah does not look upon it with acceptance. Thus, when it is said, ‘Allah has no need,’ it is a metaphorical expression for non-acceptance, denying the cause but intending the caused. And Allah knows best.”
This interpretation reminds us that the rituals we observe are pathways to greater self-discipline and spirituality, not ends in themselves, and that fasting layers to its observance.
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A big thank those who asked this question. It’s one of those questions that has an impact on community spaces and the aspirations of worshippers. And when those clash, things can get spicy!
Imam Al-Ayni shared an interesting piece of history about Anas رضي الله عنه asked a young boy to stand behind him during prayers and hold the Quran. Whenever Anas stumbled over a verse, the boy was right there to help him out by finding the right spot in the Mushaf and guiding him along. It’s a simple act, but it says so much about the spirit of support and community in our practice, and importantly it is a precedent that illustrates the allowance to hold the mushaf behind the Imam in tarawih.
When it comes to the views on this, there’s a bit of a mix. Malik saw no problem with it during Ramadan, pointing out that there’s room for flexibility and understanding in our observances. Then you have scholars like Al-Shafi’i and Ahmad who were also on board with the idea, showing a consensus of sorts that it’s allowed. However, Abu Hanifa had his reservations, which just goes to show the diverse perspectives within our tradition, and why there is no to fight over this matter.
For me, in line with my madhab, I see it as perfectly fine. Added, specifically since there is no clear evidence against it.
Those who choose to hold the Quran behind the Imam have to be mindful not to disturb others during prayer, especially not the Imam by reading along with him. We’re reminded to keep silent during these moments, to respect the tranquility and sanctity of our collective worship.
In today’s world of gadgets and devices. They could easily serve the same purpose as that young boy behind Anas, but they come with their own set of distractions. So, if we’re going to use them, we need to be extra careful not to let them disrupt the peace of those praying beside us.
At the end of the day, one must follow silently, with a focus that’s inward and a heart that’s attuned to the divine. Let’s keep our prayers as moments of quiet connection, without even a whisper.
The study of Usul al-Fiqh in English presents a formidable challenge. Here are some directions for those who can read Arabic and have some experience studying Usul al-Fiqh. Note: See Imam al-Haramayn’s “Waraqat” as a beginning. Master it and move on without wasting too much time.
The foundation of non-Hanafi Usul al-Fiqh largely rests on two texts: “al-Mahsūl” by Fakhr al-Din al-Razi, referred to as the Imam, and “Ihkam” by Imam al-Amidi. Both are cumbersome and require some sifting. However, there is hope.
Razi’s work is succinctly summarized in al-Baydawi’s “Minhaj,” which is derived from two works that encapsulate Razi’s contributions, while al-Amidi’s work was explained twice by Ibn Hajib: the first being quite large; the second, known as the Mukhtasar, is smaller, but demands a teacher.
Make al-Baydawi’s Minhaj and Ibn Hajib’s Mukhtasar your targets. Studying them will equip you with the essential knowledge needed to grasp the picture of Usul al-Fiqh from the perspective of the Mutakallimin. For that reason, since 1924, al-Baydawi’s “Minhaj” has been a required subject at Al-Azhar, replacing “Jam’ al-Jawami’.
Here are some good lessons on both texts. Usul al-Fiqh can get exhaustive, and an unfocused teacher may go off on tangents, wasting time. I learned to find teachers who were qualified, buy also stayed focus on the objective at hand: learning the subject matter:
There are other texts you should explore after the Waraqat before advancing to the ones mentioned above. For those studying within the Maliki framework, consider Sheikh Abdul al-Hamid Badis’ introduction to Usul al-Fiqh. This work is outstanding, organizing fifty essential topics for gaining familiarity with Usul al-Fiqh. Additionally, Imam Ibn al-Qassar’s introduction to Usul al-Fiqh is remarkable, delving into some of the philosophical discussions that appear later. By the grace of Allah, I have translated both of these texts, and once they are edited, I hope to publish them and teach them at my school. Finally, the Waraqat serves as a summary of al-Shirazi’s Lum’a, providing a solid foundation that prepares you for more advanced texts. Feel free to move to it, also.
With Allah’s names: The Merciful, The Mercy giving, and with prayers and peace be upon His noble Prophet ﷺ .
This response is aimed to clarify that the former Mufti of Egypt should not mislead young Muslims about their faith.
The gravest stance a person can assume involves disseminating religious information to believers who trust him, while he is aware of the deceit in his words. This scenario, arguably the worst of its kind, was manifested by Ali Gomaa, the former Grand Mufti of Egypt and presently a member of the House of Representatives.
He convened a gathering of young people, who, enamored by his scholarly prestige, were predisposed to his influence. In this setting, he defied definite jurisprudential mandates from the Islamic faith, fully conscious that those commamds are unequivocally established within the religion, and cognizant that the scriptural verses directly refute his declarations.
This occurred when he discussed two theological issues: the destiny of non-Muslims on the Day of Judgment and the speculative negation of divine retribution against the disbelievers and the disobedient by potentially annulling hellfire.
Addressing the first matter, he referenced the verse from Allah Almighty: (Indeed, those who believe, and those who are Jews, and the Christians, and the Sabians – whoever believes in Allah and the Last Day and performs righteous actions – shall receive their recompense with their Lord, and they shall not fear, nor shall they grieve)[Al-Baqarah: 62].
The consensus among scholars is that “whoever believes in Allah and the Last Day and performs righteous deeds” necessitates belief in the Prophet ﷺ and adherence to his statutes, thus erroneously suggesting to his audience that non-Muslim deniers of the Prophet ﷺ, including Jews, Christians, and Sabians, are destined for paradise as are Muslims.
He concealed verses that explicitly clarify this issue, including the proclamation by Allah Almighty: “And whoever seeks a religion other than Islam, it will not be accepted from him, and he, in the Hereafter, will be among the losers.” [Quran 3:85], and the verse: “But those who disbelieve and deny Our signs – they will be companions of the Fire, dwelling therein eternally)[Quran 2:39], and the statement by Allah Almighty: “Indeed, those who disbelieve among the People of the Scripture and the polytheists will be in the fire of Hell, dwelling therein forever. They are the worst of creatures. [Quran 98:6]. There are also verses regarding the People of the Book: the Jews, and the Christians, Allah says about the Jews: “These are they who have exchanged the Hereafter for the life of this world. The punishment shall not be lightened for them, nor shall they be aided)[Quran 2:86], and regarding the Christians:: “They have certainly disbelieved who say, “Allah is the third of three.” There is no god but One God. And if they cease not from what they say, a painful torment will surely befall the disbelievers among them)[Quran 5:73].
Concerning the second topic, he informed them about the possibility of Allah Almighty annulling the fire and admitting everyone into paradise, emphasizing His ﷻ omnipotence and the quoting numerous Islamic theologians that such an event is plausible.
Goma’s intention was to convey to them that the tenets of heaven, hell, and all matters pertaining to the Day of Judgment are within the realm of possibilities (Allah could or could not), subject to Allah Almighty’s omnipotence, thereby introducing a spectrum of outcomes and suggesting that the specifics of the Day of Judgment remain undetermined until we witness Allah Almighty’s final will!
He deliberately misled them, despite teaching students in is books and lessons on theology this agreed upon principle: intellectual possibilities are treated equally in their essence, but when divine revelation confirms their occurrence, they transition to being logically obligatory, immutable facts because Allah Almighty does not deceive, nor does His proclamation fail.
His discourse led the youth and his followers to assume that Allah has not preordained the events of the Day of Judgment, suggesting a flexibility in His actions – an assertion far removed from the exalted nature of Allah.
He stated, despite existing scriptural affirmations regarding heaven and hell, and the Quranic revelations to Muhammad ﷺ detailing divine promises and threats, that Allah Almighty might opt – transcending such notions – to annul the fire. He claimed this perspective is shared by many Muslim scholars, regrettably without specifying any.
His speech included a segment of the verse emphasizing that He is Almighty (effector of what He wills), elucidating in his theological studies that what Allah Almighty has revealed about the unseen signifies His definitive will has eternally determined the existence of those predestined events, and when Allah Almighty decrees a matter, it inevitably occurs. Allah Almighty has disclosed certain matters His will has ordained, including the eternal damnation in Hell for those who deny the prophethood of Muhammad ﷺ among the polytheists, Jews, and Christians, as elucidated in the aforementioned verses.
Additionally, concerning the believers who commit grave sins, Allah Almighty has decreed to punish those who perish without repenting for their major transgressions, while also stating they fall under His merciful will should He choose to forgive them. Thus, it becomes an integral part of the creed that the promise of punishment must be realized for certain groups committing major sins, harmonizing the verses on divine threats with those concerning divine will.
Allah Almighty, in His scripture, has declared the establishment of Paradise and Hell as a means to execute justice among His creation, stating: “And We will set up the scales of justice for the Day of Resurrection, so no soul will be treated unjustly in the least. And if there is even the weight of a mustard seed, We will bring it forth. And sufficient are We as reckoners.” [Quran 22:47]. And he ﷻ says,: “To Him is your return all together. The promise of Allah is true. It is He Who begins the creation and then will repeat it, that He may reward those who believe and work righteousness, with justice. But those who disbelieve will have a draught of boiling fluids and painful punishment because they used to disbelieve)[Quran 10:4], and he ﷻ said, “If every soul that had wronged had all that is on earth, it would offer it in ransom. They will confess their sins when they see the punishment; Nobe judged in fairness, and they will not be wronged)[Quran 10:54].
These verses underscore that in the balance of divine justice, there is no equivalence between good and evil, truth and falsehood, disbelief and faith. Allah Almighty says: “Then, are those who believe and perform righteous deeds like those who cause corruption in the earth? They are not equal! To those who believe and perform righteous deeds, there will be Gardens of bliss, in hospitality for what they used to do. But as for those who were defiantly disobedient, their abode is the Fire. Every time they wish to get out of it, they will be returned to it, and it will be said to them, “Taste the punishment of the Fire which you used to deny”)[Quran : 18-20]. And Allah Almighty says: “And not equal are the blind and those who see; nor are those who believe and perform righteous deeds and the evildoer. Little do you remember)[Quran 40:58]. And He states, “Not equal are the companions of the Fire and the companions of Paradise. The companions of Paradise, they are the achievers) [Quran 59:20]. And He asks: “Then, do We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?)[Quran 68: 35-36].
Ali Gomaa, in his discourse, misleadingly equated believers with disbelievers, the oppressed with oppressors, murderers with victims, and those adherent to obedience with those engulfed in sinfulness. Was he cognizant that in doing so, he was negating Allah Almighty’s clear pronouncements on establishing justice and non-equivalence, thereby eroding a foundational principle of Islamic creed? Was he aware that he was influencing these young individuals and all his audience to perceive adherence to the Islamic faith as futile if the final destinies of all religious adherents are deemed equivalent, enticing them towards sinfulness under the pretext that everyone will ultimately reside in Paradise, with Hell being non-existent?
Should the former Mufti have sought to obscure a truth of Islam, irrespective of his motivations—be they political, sectarian, or aimed at promoting an appealing form of dawah—he unmistakably acknowledges that Jews deem Christians apostates destined for Hell, just as both Jews and Christians collectively view Muslims as apostates bound for the inferno. He is also aware that these truths are not concealed from adherents of these faiths, given the accessibility of Allah Almighty’s scripture to all humankind, rendering it impermissible to obscure any aspect of it or to mislead regarding its contents.
Moreover, if his intent was to endear the youth to Allah Almighty by emphasizing His merciful disposition towards His servants, would the youth then accept a conception of divine justice so skewed as to amalgamate the righteous and the wicked, the oppressor and the oppressed, under a uniform dispensation of mercy, notwithstanding Allah Almighty’s affirmation: (Inform My servants that I am indeed the Forgiving, the Merciful (49) And that My punishment is indeed the painful punishment)[Quran 15:: “49-50]?
The venture undertaken by Ali Gomaa, the former Grand Mufti of Egypt, transcends the bounds of ijtihad (independent reasoning) wherein an error might be excusable. Instead, it represents a grave deviation that threatens to undermine the very foundations of Islamic creed.
Such a serious matter cannot be overlooked or ignored. This situation demands a forthright response from the scholars of Al-Azhar Al-Sharif, who are obliged not to shirk their responsibility towards Allah, nor to fear the criticism of any critic. Similarly, a response from scholars throughout the Muslim Ummah is imperative, for this represents an instance of misguidance that must be corrected. Among the most egregious forms of misguidance is the distortion of divine words from their intended contexts.
We implore Allah Almighty for steadfastness and unwavering conviction.
You’re allowed to read from the Quran in Tarawih prayers, and in other supererogatory prayers, if you start doing so at the beginning of the prayer. However, it’s frowned upon to pick up the Quran for reading during the prayer due to the excessive movement it involves. Ibn Shihab al-Zuhri, a respected figure, noted that the most devout among us would read from the Quran during Ramadan. He mentioned that Dhuwan, who was a servant of Aisha (one of the Prophet Muhammad’s wives), would lead her in prayer using the Quran during Ramadan. Imam Malik, another revered figure, stated it’s okay for an Imam to lead people in prayer with the Quran during Ramadan and in voluntary prayers (as cited in Al-Mudawwana: 1/194).
This does not apply to obligatory prayers, where reading from the Quran is discouraged, whether done at the beginning or during the prayer. The leniency in voluntary prayers about movements does not extend to obligatory ones.
References include Al-Mudawwana: 1/194, Sharh Jami’ al-Ummahat: 2/391, Al-Tawdih: 1/572, Al-Sharh al-Kabir: 1/496, Sharh al-Zarqani: 1/1/286, Sharh al-Kharshi: 2/11, and Al-Fiqh al-Maliki wa Adillatuh: 1/261.
