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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

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/

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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/

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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/

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