Assalamu Alaikum Warahmatullahi Wabarakatuh,

Dear viewers, we warmly welcome you to today’s live Fatwa session. We would like to begin by expressing our sincere gratitude to each and every one of you for submitting your thoughtful questions. Your participation is what makes this session meaningful, and we truly appreciate your interest in seeking knowledge.

A special thank you also goes to our esteemed guest, Sheikh Kutty, for generously offering their time and expertise to answer these questions. Their deep knowledge and insights will, insha’Allah, provide clarity and guidance on the topics you have asked about.

Please stay tuned, as we will now proceed with addressing the questions. You can find the detailed answers to your queries shortly after this introduction.

Jazakum Allahu Khairan for being part of this session. May Allah bless us all with beneficial knowledge.

Question 1:

What should be given priority, obeying parents of obeying sunnah acts of Prophet (pbuh) ? For example I want to fast on Monday and Thursdays to follow the sunnah but my parents are against it ( as they are not practicing Muslims ) ??

Answer 1:

Islam places great emphasis on honoring and obeying parents, deeming it one of the fundamental acts of worship.

The Prophet (peace be upon him) was asked which deed is most beloved to Allah, and he responded saying: ‘Prayer at its proper time,’ followed by ‘Kindness to parents,’ and then ‘Jihad in the way of Allah’ (Reported by Bukhari and Muslim).

This order of importance, with honoring parents coming second only to prayer, and even taking precedence over voluntary acts, such as non-obligatory jihad, is a testament to the gravity of this duty.

Therefore, scholars stress prioritizing parents’ rights over voluntary acts of worship. Acts of voluntary worship should not cause hardship or distress to parents. For example, if fasting voluntarily leads to worry or inconvenience for them, prioritizing their comfort and kindness takes precedence.  

Scholars distinguish between voluntary acts like fasting, which might directly affect parents, and actions with minimal impact, such as routine non-obligatory prayers. In cases where voluntary worship causes concern, parents’ rights take priority.

So, you should strive to harmonize devotion with parental well-being. For example, gently explain the spiritual benefits of your voluntary act or adjust your practice to avoid causing distress. 

Forgoing a voluntary act to honor your parents may earn you both the reward for the intended act (due to your sincere intention) and for respecting and prioritizing your parents.

You should try to work towards resolving this through gentle persuasion: When possible, explain to your parents that the act is harmless or beneficial to you. If persuasion does not work, act discreetly, ensuring it doesn’t interfere with their needs or cause them to worry.  

To conclude, when voluntary worship comes into conflict with parental rights, Islam advocates for the prioritization of your parents’ well-being. This is a delicate balancing devotion to Allah with respecting your patents.

By doing so, we can maintain both spiritual growth and parental harmony.

Question 2:

I am a Muslim and I have married a Christian woman who wants to start practicing yoga. I know that it is prohibited for Muslims to practice it but she is a Christian. Can I stay married to her?

Answer 2:

I see no issue with Muslims or Christians practicing yoga, as long as they avoid elements tied to pagan traditions. For a more detailed explanation, let me cite here my in-depth response published elsewhere.

“You may practice Yoga for enhanced physical, mental and spiritual health – as long as you are firm in your faith in the Oneness of God and shun all rituals associated with polytheism.

To explain this, I would like to state a few points up front. 

1)  Yoga is a deep-rooted discipline which has been practiced in India, as we are told,  for almost 5000 years. Over the years, it has assumed various forms and shapes. If we can consider one thing as central to all of them, it is perhaps a discipline to control the mind and body, which helps its practitioner to lead a life that is at once in harmony with his inner self and the environment.  If this is the core outcome of yoga, there is nothing un-Islamic about it– as long as one stays clear of questionable methods.

2)  Not everything in Hinduism is contrary to Islam. Hinduism is a great religious tradition with a profound spiritual and intellectual legacy. Muslims ought to look at it through the discriminating lens of the Qur’an. The Qur’an teaches us that God has guided all nations on the face of the earth through revelations communicated to prophets speaking different languages.  We are only fair to consider the Hindu Vedas as containing these revelations, albeit in a modified form.

3)  The Prophetic Wisdom teaches us that wisdom is the lost article of the believer; so he must adopt it as his own, wherever he finds it.

4)  Muslims are to shun at all costs the polytheistic practices, wherever he finds them. However, having said this, it is a travesty of truth to consider all of Hinduism as being polytheistic or pagan. We may do well to recognize the verdict of the Muslim scholar of Hinduism, al-Biruni, often referred to as the pioneer of comparative religion. He writes, “The Hindus believe with regard to God that he is one, eternal, without beginning and end, acting by free-will, almighty, all-wise, living, giving life, ruling, preserving; one who in his sovereignty is unique, beyond all likeness and unlikeness, and that he does not resemble anything nor does anything resemble him.”

5)  Furthermore, the Qur’an does not sanction racism, xenophobia, or discrimination; instead, it orders us to be just and fair in judging others, including all peoples and their cultures.  Allah says, “O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of anyone lead you into the sin of deviating from justice. Be fair in judging (others): this is closest to being God-conscious. ir in And remain conscious of God: verily, God is aware of all that you do.” (Qur’an: 5:8).

6)  Therefore, historically, Muslims flourished when they successfully incorporated the best in other cultures and traditions, while rejecting that which were destructive and antithetical to the Qur’anic world view.

7)  Millions of people all over the world practice Yoga. Scientific studies demonstrate its benefits for the health of body and mind.

8)  At the same time, there are many forms of yoga. We ought to skip those that contain a lot of chanting and mantras –especially in a language you don’t understand; we should substitute Islamic forms of dhikr.  Focus on those that incorporate physical movements, relaxation exercises, flexibility, stretching, and so on.” 

In light of the above, there is no reason for Muslims not to make use of Yoga as long as we are firm in belief in the unity and oneness of God.  Islamic institutions should not shy away from incorporating exercise regimens such as yoga into their programs–especially beneficial with our aging populations.

Question 3:

 I have a very particular issue at home. My mother and I don’t get along. She makes it very hard for me to live with her and she treats my siblings better than me. I’ve reasoned as much as I can, there is so use. She yells at me, calls me names, and wants me as more of a maid than a daughter. I feel mentally and emotionally drained because of my mother. I want to move out, but I can’t afford to. I don’t want to do anything haram. As far as I understand, it’s allowed in Islam for me to move out because of these conditions. I’m doing research for any halal loans. I have two questions. 1. Can you give me advice on how to move out the halal way? 2. can you please give me advice on how to find a halal loan?

Answer 3:

I pray to Allah to soften your mother’s heart and grant you the strength to care for her with patience and compassion. Navigating a challenging relationship with a parent is a test, but through patience and kindness, we gain immense rewards. The more challenging her behavior, the more excellent the opportunity to earn Allah’s blessings by responding with grace.

Life’s hardships, no matter how heavy, are fleeting compared to the eternal joy of the Hereafter. Allah commands us to treat even disbelieving parents with kindness, as the Qur’an says: “Accompany them in this world with kindness” (Qur’an 31:15).

Al-Alusi, in his commentary, reminds us that trials are temporary and encourages patience, as difficulties will eventually pass.

Reflecting inwardly and seeking Allah’s forgiveness for our shortcomings is also essential. Trials can purify us of sins, and sincere repentance brings relief and peace. Allah says: “Whatever misfortune befalls you, it is because of what your hands have earned, yet He pardons much” (Qur’an 42:30). This verse reassures us of Allah’s mercy for those who turn to Him.

May Allah grant you perseverance and kindness in navigating this test. The parent-child relationship in Islam is sacred, built on love, respect, and care. While challenges may arise, Islam guides us to approach them with dignity and compassion. The Qur’an highlights this bond, where the command to worship Allah is followed by showing kindness to parents:

“Your Lord has decreed that you worship none but Him and be kind to your parents. If either or both of them reach old age while with you, do not say to them a word of impatience, and do not be harsh with them, but speak to them with gentle words.” (Qur’an 17:23)

This verse elevates parents’ status in Islam, equating kindness to them with worship. Approaching Challenges with Parents: Patience is Key: Avoid anger or frustration. Patience in tough moments reflects strong faith. Your Duties Remain: A parent’s mistakes don’t cancel your obligation to respect and care for them. Trust that Allah sees and rewards your efforts.

Practical Steps for Difficult Relationships

1. Speak Kindly: Use thoughtful, gentle language.
2. Stay Calm: Respond to difficult moments with patience and do your best within your ability. Remember Allah’s promise: “Allah does not burden a soul beyond what it can bear” (Qur’an 2:286).
3. Seek Guidance: If overwhelmed, seek advice from elders, imams, or counselors for support.

Honoring parents with patience and kindness is a form of worship with immense rewards. Allah says:

“We have enjoined upon man to be good to his parents. His mother carried him through hardship and gave birth to him in pain. His weaning takes two years. Be grateful to Me and your parents; to Me is the final return.” (Qur’an 31:14)

• Enduring these trials with grace strengthens family bonds, fosters personal growth, and brings peace—trust in Allah’s wisdom, and approach challenges with compassion, patience, and reliance on Him.
• Stay steadfast in caring for your mother with kindness and love. Pray for her heart to soften and for guidance to fulfill your responsibilities sincerely. May Allah ease your journey, reward your efforts, and grant you peace.

Question 4:

if a person accepts Islam but in past he has misguided many ppl to kufr.. And mislead many people in disbelief. What’s repentance for that? The person after accepting Islam moved to new city. Those whom he misguided r in other city

Answer 4:

Repentance is an obligation for all sins, whether they are major or minor. When a sin is committed against Allah, one must cease the wrongdoing, feel genuine remorse, and resolve never to repeat it.

If the sin involves harm to others, restitution is required. For instance, if one has stolen from another, they must return the stolen item or its equivalent.

However, for those who have misled others through false teachings or misguidance, it is not necessary to individually correct every person affected. Instead, publicly acknowledging and clarifying the mistake is sufficient.

Scholars such as Imam An-Nawawi, a renowned Islamic jurist and theologian, and Ibn Aqil, a respected Islamic scholar and philosopher, uphold this view, highlighting the impracticality of reaching every individual misled by one’s actions. Sensitive repentance remains valid and accepted even if those impacted have passed away.

Shaykh Amin Ash-Shinqiti further explains that when undoing the harm caused is impossible, repentance is still accepted as long as the individual has done everything within their capacity to make amends. This acceptance of repentance brings a sense of relief, even when personally addressing every affected individual is unnecessary. Publicly renouncing one’s mistakes fulfills this obligation, as emphasized by Ibn Taymiyyah.

Ibn Taymiyyah also cites notable figures who sought forgiveness after leading others astray and were granted Allah’s mercy. This emphasis on Allah’s mercy towards those who seek forgiveness instills a sense of hope and encouragement.

Repentance requires sincerity, a commitment to reform, and a dedication to spreading truth and guidance whenever possible.

Question 5:

Is not boycotting (for the gaza effort) haram? I got criticized by many people for not boycotting.

Answer 5:

I have answered this question in a previous session: Let me cite it verbatim here:

“The ongoing genocide against the people of Gaza and Palestine should serve as a wake-up call to the moral conscience of humanity. This is why millions worldwide are taking to the streets, raising their voices in protest these grave crimes against humanity. Fueled by a deep abhorrence of such atrocities and a profound sense of responsibility toward innocent victims, people are turning to activism to demand justice and accountability.

One powerful and effective way to resist these injustices is by boycotting corporations that financially support the Zionist regime, thereby weakening its economic and political influence.

For Muslims, this is not merely an optional act, but a fundamental expression of solidarity and brotherhood. The Prophet Muhammad (peace be upon him) said, “Whoever does not show concern for the suffering of fellow Muslims is not one of them.” Let us honor this vital duty by standing firmly with those enduring unimaginable suffering.

The Boycott, Divestment, and Sanctions (BDS) movement, established in 2005, provides a strategic and peaceful means to challenge Israel’s occupation and human rights violations against Palestinians.

Through economic, cultural, and academic boycotts, the movement seeks to raise global awareness, exert economic pressure, and build an international solidarity network in support of the Palestinian cause.

From an Islamic perspective, supporting such a boycott aligns with core principles of justice, harm prevention, and unity. It offers Muslims a deeply ethical and impactful way to advocate for Palestine while promoting peace, human dignity, and human rights on a global scale.

Recognizing the importance of such efforts, many prominent Islamic scholars have encouraged Muslims to participate in movements like BDS. Their support is rooted in a nuanced understanding of the higher objectives and ultimate purpose of Sharia, emphasizing justice and collective responsibility.

In light of these considerations, I urge you to reflect on your stance and take meaningful action. Together, let us contribute to the fight against genocide and stand in solidarity with those who have suffered for far too long. Every effort matters in the pursuit of justice and accountability.”

Question 6:

I am a student in a high-school, I am Muslim, and im straight, but since being friends with another boy, I’ve developed a “crush”, while not telling anyone, Its been on my mind too much & I had a breakdown in Salah trying to concentrate, what should I try to think / do? Jzk for reading.

this “High-school” is all-boys and muslim

Answer 6:

I pray for your heart to remain chaste and pure, protected from sins, both great and small, visible and hidden. Islam teaches us to transform negative inclinations into opportunities for worship and personal growth. Rather than suppressing our desires, we are called to channel them into goodness and righteousness, aligning our inner drives with positive actions. Here are practical ways to achieve this transformation:

• Pray and fast regularly: Daily prayers and fasting cultivate discipline, fortify the soul, and act as a shield against wrongdoing.
• Engage in good deeds: Redirect your energy into acts of kindness, such as charity, volunteering, or creative pursuits that benefit others. These deeds not only uplift those around you but also nourish your soul with a profound sense of purpose.
• Pursue knowledge: Deepen your understanding of Islam and commit to personal growth. Enriching your mind and spirit will guide you on the path of righteousness.
• Reflect and remember Allah: Make dhikr (remembrance of Allah) and self-reflection part of your daily routine to stay anchored to your spiritual goals.
• Choose halal alternatives: Fulfill natural desires through permissible and wholesome means, such as marriage for intimacy or engaging in uplifting entertainment.
• Build positive habits: Surround yourself with virtuous companions and participate in activities that inspire and strengthen your faith.
• Seek forgiveness and guidance: Turn to Allah often in repentance, asking for His guidance in overcoming challenges and avoiding sin. Seeking forgiveness is not a sign of weakness but a reflection of faith and trust in Allah’s boundless mercy.

By integrating these practices into our lives, we can redirect our inner drives toward virtue, fostering both spiritual growth and self-improvement. May we all strive to transform our struggles into steps toward righteousness, guided by Allah’s mercy and wisdom.

Question 7:

I am married to this Egyptian who already had two children and a wife. He did not tell his wife about this marriage. For a year now, he paid my rent and expenses, he he visited me once or twice a week. I have dealt with my physical and mental sickness all alone while he stays with his wife and kids. He does not want to have a child with me. he lives in china and is not allowed to have two spouses. my visa has expired and he refused to renew. he is sending me back to Pakistan and he knows it will be impossible for me to come back to china. but he insisted me to leave though I told him wanted to stay. I am upset and I feel like being tossed away like an object. I can see that he does not care if this marriage breaks. I am heartbroken and I have cut off communication. I want to leave this marriage but I am afraid Allah will be displeased with me. He has been unfair in matters of time and care and has not fulfilled my rights of providing stability. My pride has been crushed and now I cannot take this anymore. I am leaving on 2th Dec. Can you please guide me in this situation? what should I do? Am I doing the right thing? I don’t want Allah to be angry at me.

Answer 7:

I understand and empathize with your situation. However, upon reflection, it’s clear how you may have made the mistake of marrying someone already married with children. Doing so in secrecy, without informing his first wife, was also a misstep. Put yourself in her position—would you accept such behavior?

That said, the past is behind you now. The real question to ask yourself is whether a happy, fulfilling marriage with this man is truly possible. If he is already pushing you away, perhaps it’s time to consider closing this chapter and moving forward with your life. Taking responsibility for our mistakes and choosing to move on is not only emotionally healthy but also essential for personal growth, rather than staying stuck in the past and allowing it to drain your emotional well-being.

Question 8:

There is a hadith that said,Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said, “It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).”

According to the hadith if a woman travels alone will it be a shirk? Will she be a kafir if a woman travels alone?

Answer 8:

It is wrong and incorrect to take a hadith out of context and issue a generalized ruling that states a woman traveling without a mahram is committing a major sin. Historical evidence, such as the journeys of Umm Salamah and Aishah, shows that women during the time of the Prophet (peace be upon him) did travel without a mahram when necessary.

Consider the example of Aishah, the mother of the faithful, who was well-versed in Islamic rulings. When asked if a woman always needs a mahram to travel, she responded, ‘Can every woman find a mahram?’ A ‘mahram’ is a male relative whom a woman is not allowed to marry due to blood relations or marriage. Her answer highlights a critical point: if a woman needs to travel and has no mahram, she may do so as long as her safety is assured.

The Prophet’s (peace be upon him) guidance on this matter was rooted in his time’s social and security conditions. His concern was to protect women and safeguard their dignity.

In the unstable and often dangerous law-and-order situation of Arabia, his warnings addressed the risks women might face during travel. However, the Prophet (peace be upon him) also had a vision for a future where such concerns would no longer exist.

In Makkah’s early days, he declared his commitment to ensuring peace and security, saying, “I will continue the struggle until a young girl can travel alone from Hira to Haram without fear of harm.” He also shared a prophecy with Adiyy B. Hatim: “If you live long, you will see a young girl traveling from Hira to Haram without fearing for her safety, except from wolves preying on her sheep.” This vision instills hope for a safer future for women.”

When this hadith is understood in its proper context, it becomes clear that the ruling is not absolute but situational. A woman may travel without a mahram if her safety is reasonably assured. Today’s travel conditions, significantly safer than those in the tribal and desert settings of 7th-century Arabia, further support the permissibility of independent travel for women under secure circumstances. This reassures us of the safety of modern travel conditions.

Question 9:

Binary options trading and Forex trading

Is binary options trading ( using broker platforms like quotex and pocket options) halal in Islam? Also tell about forex trading whether is it Halal or Haram? Some people say binary options trading and Forex trading are halal when you first learn them and do technical analysis and then you start your trading career. So I am confused whether these tradings are permissible in Islam or not. Should I start them or not?

Plz answer my question.

Answer 9:

I do not answer questions on Islamic finance. You can contact Dr. Monzer Kahf as he is an expert in Islamic finance. He can be contacted here: monzer.kahf.com.

Question 10:

Can a Muslim woman promote skin care on instagram to earn an income without showing her face and without using her voice?

Answer 10:

You can sell these products provided they are dermatologist-recommended and adhere to high-quality skincare standards. It is equally vital to uphold Islamic ethical principles, particularly in maintaining appropriate interactions and boundaries between men and women during sales.

Professionalism, respect for cultural values, and adherence to religious guidelines should be prioritized in all business dealings.

Question 11:

I will try to make this short. Now I do love my parents okay? it’s hard its really hard but I respect them take care of them ignore all the insults they give me for Allah, now I’m not 18 yet still 17 and they are pressuring me forcing me to get married, I dont want to I atleast want to finish college and university, my dad is not the provider in our home he never to rarely provides for us all his money goes to his brothers, we know its wrong but he doesn’t listen he never cared for me or my brother, only himself and his brothers, so my mom is the provider in home she works inside and outside, she worked really hard to feed me and my brother so thats also one of the reason why i respect and obey her, she didnt get much education because peoples in her time used to say girls and education is useless they cant do anything, so it was really hard for her, but now she doesnt want to continue my studies and only continue for my brother ( he is 6 older than me and jobless) she wants to pay for his studies but not mine, she is forcing me to get married and abusing me beating me, now i want to earn money without letting them know about it and pay for my own studies.. can i disobey them and continue my studies? she says she is allowed to force because prophet said when the right time comes get your kids married? is it true? thank you

Answer 11:

I can understand your situation very well. You are facing challenges in life.

Challenges require patience and understanding, especially when they involve complex family dynamics. I understand that these situations can be emotionally draining, but they also present an opportunity for personal growth and improved communication. Please revisit my earlier advice on navigating difficulties with parents, as it can provide valuable guidance during these times. Remember, patience is key in these situations.

While we are expected to respect and show patience towards our parents, even when their actions may feel unfair or unkind, it is crucial to set healthy boundaries. Respect does not mean blind obedience, particularly when their demands conflict with your well-being or faith. Upholding your values and faith remains paramount, even amid familial pressures. Remember, obedience to anyone that involves disobedience to Allah is not permitted. This empowerment can help you maintain your well-being and navigate familial pressures.

Marriage, for example, is an especially delicate matter. It is a profoundly personal decision because you will live with your chosen spouse and build a life together. Parents may have your best interests at heart, but they do not have the right to force you into a marriage you do not consent to. Such actions can lead to unhappiness and strain family relationships in the long term.

If you are facing such a difficult situation, consider seeking guidance from an imam, counselor, or respected elders in your community.

These neutral third parties can help mediate, convey your perspective with wisdom, and encourage your parents to make more reasonable and fair demands. Honest and respectful conversations can foster better understanding. Remember, with patience, prayer, and thoughtful action, even the most challenging family dynamics can improve over time. This reminder can provide hope and a sense of control in the face of difficult circumstances.

Question 12:

Alhamdulillah, I have been guided by Allah and i turned back to him. I have drastically improved my knowledge about Islam. I have also quitted one of my long-persistent sin which was Music. But I still have a sin (i don’t want to say, but something to do with filthy stuff due to sexual attraction; at secret) that is been going on for 2 years.

So, how can i increase my Iman and my fear of Allah Almighty, so I quit my terrible sin. and to improve myself as a Muslim and benefit the Ummah.

Jazzakullah Khayran.

Answer 12:

I commend you for asking such a thoughtful question. It reflects both your love for Allah and your desire for spiritual growth. Strengthening one’s faith (iman) is a journey that is both simple in concept and challenging in practice. While the steps are clear, they require dedication and perseverance, as they often involve navigating life’s trials and temptations.

The Prophet Muhammad (peace be upon him) aptly described this when he said: “Hell is surrounded by pleasures, while hardships surround Heaven.” (Reported by Imam Bukhari).  

If you wish to enhance your iman, consider the following steps:  

• Fulfill Obligatory Duties and Embrace Supererogatory Worship  

Strengthening faith begins with fulfilling obligatory acts of worship while striving to include voluntary acts of devotion. As mentioned in a hadith qudsi, becoming closer to Allah requires consistency in performing what is required and a commitment to additional acts of goodness and virtue.  

• Engage with the Qur’an  

Develop a habit of reading the Qur’an with reflection and contemplation. Seek its guidance, comfort, and inspiration, and strive to apply its teachings daily. Allow its divine words to penetrate your heart and shape your actions.  

• Follow the Example of the Prophet (peace be upon him)  

Keep the life of the Prophet Muhammad (peace be upon him) as your guiding light. Endeavor to emulate his impeccable character, actions, and conduct in your own life. His example is the epitome of excellence in faith and humanity.  

• Purify Your Soul  

Engage in regular self-reflection. Ask yourself whether you embody the qualities you admire in others and whether you avoid the traits you dislike. Actively work to cleanse your heart of vices such as arrogance, envy, or greed, and cultivate virtues like humility, patience, and sincerity.  

• Reflect on Mortality and Prioritize Accordingly  

Frequently evaluate how you spend your time and energy. Reflect on whether your efforts align with your ultimate purpose. Imagine the moment of your death and ask yourself: will your life’s work bring you peace and contentment or regret? Let this perspective guide your priorities and decisions.  

• Make Dhikr a Daily Habit  

Incorporate the remembrance of Allah (dhikr) into your daily routine. Surround yourself with companions who encourage mindfulness of Allah and avoid the company of those who lead you toward heedlessness, as you would avoid poison.  

• Seek Inspiration from the Righteous  

Study the lives of the Prophets, the seerah (biography) of the Prophet Muhammad (peace be upon him), and the stories of the salaf al-salih (pious predecessors). These accounts are rich in wisdom and inspiration. Dedicate time, especially early mornings, to reflect on their journeys. Imam Ibn al-Mubarak once said, “I spend my mornings in the company of the righteous by reading their stories.” Let their examples motivate and guide you. I pray that Allah grants us all the strength to strive for greater faith and that He includes us among those He chooses for His favor. Ameen.

Question 13:

My question is : so there was my previous online job where i was making ebooks with chatGPT about money,lifestyle,health etc. nothing haram and we make website and launch the books, the main part of the question is we promote it on youtube under certain topics connected to the book in the comment section like ( There is an ebook called “name of the book” it contains that and that , this book is beneficial trust me your life will change and so on) i was doing this previous but stoped because i think it is haram income, whats your opinion and how would you advice me to promote it may Allah s.w.t. bless you guys

Answer 13:

Your income is considered lawful as long as you avoid plagiarism, refrain from using copyrighted materials without permission, and respect the intellectual property rights of others. This respect for intellectual property is a cornerstone of ethical business practices.

It is equally important to prevent exaggerating claims or statements designed to mislead or exploit others. Honesty should be the foundation of your business dealings. Deceptive practices, such as making false or inaccurate claims, constitute cheating, and the Prophet (peace be upon him) warned, “Whoever cheats is not one of us (i.e., the Muslim community).”

Guard yourself against unethical practices in the pursuit of wealth. Earnings obtained through dubious or dishonest methods are considered unlawful and lack blessing. The Prophet (peace be upon him) further warned that those who sustain themselves with unlawful income will find their prayers unanswered by Allah.

Strive for integrity in your actions, as true prosperity lies in earning through honest and ethical means. Remember, the consequences of unethical practices can be severe, leading to financial loss, legal issues, and most importantly, a tarnished reputation.

Question 14:

My question is some scholars say that dropshipping is haram if you are not in possession of the product you are selling as The Prophet (blessings and peace of Allah be upon him) said: “Do not sell that which you do not possess.” but in another Hadith the prophet said “Whoever pays in advance the price of a thing to be delivered later should pay it for a specified measure at specified weight for a specified period.” So I wanted to ask according to this Hadith would dropshipping be Halal.

Jazakallah khair

Answer 14:

Drop shipping is a contentious issue among scholars and fatwa councils.

Al-Azhar and other Islamic institutions consider drop shipping permissible in Islam, provided it adheres to specific conditions aligned with Islamic business ethics and legal principles. Below are the key guidelines:

1. Ownership and Possession: Selling items without owning or possessing them at the time of sale is prohibited, as highlighted in the hadith: “Do not sell what you do not possess” (Abu Dawood). To comply with this principle, sellers must either own the product outright or have rightful possession through a valid contract.
2. Brokerage Model: Acting as a broker or agent is acceptable if the seller transparently represents the supplier and charges a fee or commission for facilitating the transaction.
3. Risk and Responsibility: Sellers must take responsibility for the product, ensuring it meets delivery expectations under Islamic principles. This obligation can be fulfilled through ownership or an explicit agreement with the supplier.
4. Transparency: Contracts must be clear and transparent, leaving no room for ambiguity. Buyers should be fully aware of the seller’s role as an intermediary and be informed of all terms and conditions involved in the transaction.
5. Advance Payment (Salam Contracts): Transactions involving advance payments must follow the guidelines of salam contracts, which require the payment to be made upfront and include clearly defined delivery terms.

These guidelines are designed to eliminate ambiguity, fraud, and unethical practices, ensuring compliance with Islamic values. They echo the rulings of Al-Azhar and other reputable sources, including Islam Web and Amanah Advisors. By emphasizing ownership, transparency, and risk management, these principles uphold the integrity of Islamic commerce while allowing for modern business practices like drop shipping.

Having said this, I will urge you to check with Dr. Monzer Kahf who is an expert on Islamic finance. You can contact him here: monzer.kahf.com

Question 15:

I want to know the answer to this question from both an islamic and biological/scientific perspective. With proof from the Quran if possible, can you tell me whether this free will that was given to humans is limited to our innate predispositions or not?

What I mean is, we make decisions everyday, whether they are sinful or not. Allah created us with this free will to choose how we want to live, and see whether we will worship him or not.

With this in mind, we also know that humans have biological tendencies such as the need to procreate, and attraction to other humans because of that need (correct me if I am wrong, as this is from a biological viewpoint).

The Nafs is also a big example of something Allah placed in us, which he also tells us to fight against. This Nafs/ego introduces us to temptations – That is where my question comes in: is this free will given as a way to combat these natural and animal-like tendencies, and no matter how much we try to overcome them, are we confined to them?

Even if we were to reach the most desired state of Nafs, wouldn’t we still have that lowest form in us, thus showing we are still very similar to animals? Because from what I concluded, animals also have a Nafs, only this one is not accompanied with free-will/intellect, and does not pass on after death. So we humans, at our base biology, are no different than animals until intellect, social, and cultural influences are placed?

Also, if these limitations are true, when we go to Jannah (InshaAllah), would we have these base characteristics still in us? (the need to procreate, nature of male and female desires like beauty and women, etc).

I know all of that may sound confusing to read but I am really just interested in understanding the way Allah created us, and why we are so similar to animals. So much studies are done on animals to see their tendencies, and from there we are compared to them. It just doesn’t make sense that our innate characteristics are compared to animals, even if we were created similar in most ways. I also have not found anything Islamically indicating otherwise so hopefully you can help me out!

Answer 15:

From an Islamic perspective, the relationship between free will and biological tendencies is complex and rooted in theology, ethics, and human psychology. Here’s how Islamic thought addresses this topic:

1. Human Free Will in Islam

Islam teaches that humans possess free will and are accountable for their actions. This is emphasized in verses like:

• “The truth is from your Lord, so whoever wills—let him believe; and whoever wills—let him disbelieve.” (Qur’an: 18:29).
• “Indeed, Allah does not change the condition of a people until they change what is in themselves.” (Qur’an: 13:11).

These verses stress individual choice and moral responsibility.

• Biological Tendencies as a Test

Islam recognizes that humans are influenced by their natural disposition and biological instincts, such as desires for food or reproduction. These tendencies are seen as part of life’s divine test. Overcoming excessive indulgence is a measure of self-discipline (taqwa). For instance:

• “Indeed, the soul is prone to evil, except those upon whom my Lord has mercy.” (Qur’an: 12:53).
• External Factors and Divine Will

Islamic scholars like Imam Al-Ghazali and Ibn Taymiyyah discuss how external factors (e.g., environment, upbringing) and biological tendencies influence behavior. However, humans retain the ability to choose righteousness, while divine will (qadar) governs ultimate outcomes. This balance is reflected in the hadith: “Strive, for everyone will be facilitated for that which they were created.” (Reported by Bukhari).

• Biological Predispositions and Accountability

Although Islam considers mitigating factors like mental health in evaluating actions, general biological tendencies (e.g., anger, laziness) don’t remove accountability. Instead, they are challenges to be managed through:

Self-control: The Quran states: “And as for those who were in awe of standing before their Lord and restrained themselves from (evil) desires,

Paradise will certainly be (their) home.” (Qur’an: 79: 40-41)

Supplication and seeking Allah’s help: ” “Our Lord! Do not punish us if we forget or make a mistake.” (Qur’an: 2:286).

• Balancing Free Will and Determinism

Islam balances free will and determinism:

• Free will allows humans to make moral choices.
• Biological tendencies, as part of qadar, test moral responsibility.

For example, someone with a predisposition toward certain behaviors is encouraged to develop self-discipline, as seen in practices like fasting during Ramadan.

To conclude, in Islam, free will is not negated by biological tendencies but works alongside them. These tendencies serve as tests, requiring self-discipline and spiritual growth. This balance ensures human accountability while recognizing the challenges of inherent inclinations.

Question 16:

I read into the science of things a lot, and try to see where certain theories tie with Islam. These two theories I mentioned in the title are widely accepted by muslims and non-muslims, but I simply do not believe it. However, Islam seems to support these theories which has me confused. Here are some things that show Islam supports these theories:

In many hadiths, we see that men are promised multiple women/female creatures in Jannah.

In the Quran, maidens are mentioned as a reward for the believers (which many scholars interpreted to be female hoor for men)

Polygyny being allowed/regulated for the purpose of helping women, however there surely must be benefits for men in such relationships, as many muslims say Allah knows the nature of men and women, so this is why polygyny stayed as an allowed practice.

The prophets wives giving Muhammad (peace be upon him) a hard time about providing them with more.

The fact that mehr is a requirement for a marriage (people say this shows that women are given materialistic things like money, gold etc in exchange for “access to her body”)

I do not want to believe that Allah created us with such natures that are so hated by the opposite gender – women do not want a man who has the inclination towards multiple women at a time, while men do not want a woman who values materialistic things from a partner. Can you confirm or deny this please? Thank you in advance for any answer.

Answer 16:

Islam, in its approach to marriage, respects individual and societal diversity. It does not generalize women as inherently monogamous or men as naturally polygamous. Instead, it offers a balanced and nuanced framework, providing guidelines for marriage and polygamy based on principles of justice, compassion, and responsibility. This inclusive approach is a core aspect of Islamic teachings.

Islam establishes monogamy as the societal norm for women, primarily to safeguard lineage clarity and inheritance rights. However, it does not overlook the diversity of women’s preferences and capacities, just as it does for men. This recognition of individual differences is a testament to the thoughtful approach Islam takes in addressing emotional and psychological differences between genders within the context of marriage.

Polygamy in Islam is permitted, but not obligatory, and strict conditions govern it. The Qur’an allows a man to marry up to four wives (4:3), but only if he can ensure complete justice among them—an obligation explicitly acknowledged as highly challenging (4:129). The polygamous marriages of the Prophet Muhammad (peace be upon him) were primarily driven by social, political, and humanitarian considerations, such as the need to protect and provide for widows and orphans, illustrating that polygamy is a situational allowance rather than a personal preference.

Some scholars posit that men’s polygamous tendencies may be influenced by reproductive diversification, while women’s monogamous tendencies align with the stability required for child-rearing. Islam recognizes these inclinations but regulates them through ethical and spiritual principles. This regulation, which emphasizes justice, consent, and responsibility, provides a sense of reassurance and security, ensuring that marriage is not solely driven by biological impulses.

In Islam, monogamy is the ideal marital structure for both genders. However, there are specific circumstances, such as when a woman is widowed or when there is a need to protect the lineage, that may necessitate polygamy. Regardless of the arrangement, the guiding principles emphasize mutual respect, transparency, and accountability, ensuring relationship fairness and harmony.

In conclusion, Islamic teachings prioritize ethical conduct and flexibility over rigid assumptions about gendered behavior. By permitting both monogamy and polygamy within a well-regulated framework, Islam aims to balance individual needs with societal harmony, consistently adhering to the principles of justice and compassion.