As-salamu alaykum wa rahmatullahi wa barakatuh.

We thank all of you for taking the time to send in your questions—may Allah reward you for your eagerness to seek knowledge and clarity in matters of Fiqh. We also extend our sincere gratitude to our esteemed guest scholar, Sheikh Ahmad Kutty, for joining us today and dedicating his time to answer these important inquiries with wisdom and insight.

Your submitted questions have been reviewed, and you will find the answers listed below. We hope this session brings benefit, understanding, and guidance to everyone tuning in.

Question 1:

A few years ago, I used to read fanfiction based on anime, but some of it contained forbidden same-sex relationships. I hated this in real life and found it repulsive, but I accepted it in those stories because they were just drawings.
A year ago, I completely repented and have never gone back to it. I have asked God for forgiveness many times.
But now, every once in a while, when I search for a story about friendship between two characters, an image or a line from another story with forbidden relationships might appear. I never enter those stories anymore, but sometimes—because of curiosity (and because I have intrusive thoughts/OCD)—I read that one line and then immediately remove it.
But now the intrusive thoughts have destroyed me, telling me that God will punish me and will punish one of my family members because I passed by that line or image (even though I remove it immediately). What should I do? May God reward you, because this issue has destroyed me mentally.
I developed a chronic autoimmune disease in 2020 and until now I keep blaming myself, thinking it happened because of my sin.

Answer 1:

Your repentance for reading fanfiction with prohibited content is, inshaAllah, accepted by Allah. He promises forgiveness to anyone who sincerely turns back to Him. The fact that you stopped immediately is a clear sign of sincere tawbah.

Scholars have differing opinions on the value of imaginary or drawn images, such as anime. Many permit non-realistic depictions as long as they do not incite desire. Accidentally encountering a line or image while searching for harmless content is not sinful. Since you removed it right away and felt no attraction, this aligns with what the Prophet (peace be upon him) mentioned: forgiveness for thoughts that pass through the mind without intent.

Intrusive Thoughts and Waswasa

Intrusive thoughts, especially those resembling OCD, are not sins. They are unwanted whispers and do not reflect who you are. The Prophet (peace be upon him) reassured us that Allah does not hold us accountable for thoughts unless we act on them. If these thoughts become overwhelming, seeking therapy (such as CBT) is permissible and often very effective alongside spiritual practices.

Illness and Self-Blame

Your autoimmune illness is not a punishment. In Islam, illness elevates a believer and expiates minor sins, but it does not serve as a punishment for sins you have already repented.  Blaming yourself only undermines your peace. Trust Allah’s wisdom, pursue medical treatment, and continue to ask Him for healing.

Practical Steps

• Ignore intrusive thoughts; say A`udhu billahi min ash-shayṭan ir-rajim and move on.
• Perform acts of worship once—do not repeat them out of doubt.
• Seek support from a caring scholar or Muslim therapist.
• Make calming duas, such as: “Allahumma inni a`udhu bika min al-hamm wal-ḥuzn.”
• Renew your repentance once, then trust Allah and move forward confidently.

Allah sees your struggle. Your concern and sincerity are signs of faith, not failure. The One who guided you to regret is also the One who accepts your return.

Question  2:

My husband often abandons me during conflicts between us, over issues that I believe should not affect the relationship—like his instructions regarding our children. He always sets rules for things I must do for them without discussion, and sometimes I feel I should do something different. But when he finds out, he gets angry and abandons me. All of his orders are about how money is spent at home and on the children—what they should eat, “give them this,” “don’t give them that.” Even the smallest things cause a problem between us.
Sometimes my voice rises because he provokes me, and sometimes I simply cannot do what he says because I feel restricted. I feel he is wronging me by abandoning me every time just because I didn’t do exactly what he wants, even though I believe I  have the right to manage the household and the children as well. His abandoning me is not fair, because I did not do anything to harm him personally; he just wants his word to be obeyed.
Every time he abandons me, I feel surrounded by darkness, and I cannot obey all his orders. For example, he abandoned me because I gave my child something he had forbidden, simply because the child loves it a lot. I want to know: am I considered nashiz (disobedient wife), and is this his right, or not?

Answer 2:

In Islam, a wife is not considered nashizah (disobedient) simply for disagreeing with her husband on everyday matters, such as children’s meals, routines, or minor household expenses. These issues are normal aspects of managing a home, and your perspective is both valid and essential.

Obedience in Islam involves cooperating in reasonable, halal matters; it does not require surrendering your judgment on every detail. As long as you uphold the fundamental rights of marriage—respect, intimacy, and mutual agreement about leaving the home—you are not at fault.

A husband’s role as provider and guardian (qiwamah) does not grant him the right to control every decision or to punish you for minor disagreements. Allah commands husbands:

“Live with them in kindness; for if you dislike something in them, perhaps you dislike something in which Allah has placed much good.”
(Qur’an 4:19)

This verse clarifies that causing emotional harm, withdrawing affection, instilling fear, or abandoning one’s wife over trivial matters contradicts Allah’s command for compassion. Such behavior is considered ḍarar (harm), which Islam strictly prohibits. None of this makes you nashiz.

Child-Rearing and Daily Decisions

Raising children is a shared responsibility. While mothers often manage daily care, fathers provide financial support and assist with major decisions. Politely expressing a different opinion regarding meals or routines is not disobedience; it is part of responsible parenting. Your experience as the primary caregiver is invaluable. Although frustration may sometimes lead to raised voices, striving for gentleness and calm communication helps maintain your peace and strengthens the marriage.

When a Husband Withdraws or Acts Unfairly

Emotional withdrawal, isolating you during conflicts, or shutting down communication is not the Islamic way to resolve disagreements. Islam emphasizes softness, respect, and mutual consultation. A husband cannot demand total obedience or punish you with silence or emotional distance.

When conflicts persist, the Qur’an advises seeking outside support:

“If you fear a breach between the two, appoint an arbiter from his family and an arbiter from hers…”  (Qur’an 4:35)

This approach encourages healing rather than blame or control.

Practical Steps Forward

• Choose calm moments to express your feelings with gentle “I feel…” statements rather than accusations.
• Cooperate with halal requests while continuing to share your perspective on daily matters.
• Make du’a’ for peace in the home, such as:
  “Rabbana hablana min azwajina wa dhurriyyatina qurrata a’yun.”
• If emotional harm or repeated withdrawal persists, seek support from a wise scholar or counselor for mediation.

Allah intends mercy, partnership, and tranquility in marriage—not fear or control. He sees your patience and sincerity, and He will bring ease and clarity to your home, inshaAllah.

Question 3:

Is it a sin to wish for death after every repentance, dear Sheikh? I committed shirk, blasphemy, and made false oaths, and I had doubts. Then, of course, I repented and trust in Allah, but I am very ashamed of what I did in the past. Also, because I fear dying as a disbeliever, after every repentance and prayer, I say, “Allah, I repent and believe again.” feel great shame and pain for what I have done to Allah in the past, and I fear dying as an unbeliever. I regret the oaths, polytheism, and blasphemies I uttered in the past, and I ask Allah for forgiveness. forgiveness. I feel ashamed of what I have done, so I want to die, but I do not consider killing myself. Therefore, I want Allah to kill me. Is this a sin? There are hadiths of the Prophet. İt is a sin to wish die? burden of life is too heavy and my past is too terrible, so first I want to repent to Allah and die as a Muslim. I don’t enjoy life, and I feel like my past, and perhaps the fact that I haven’t fully repented yet or that Allah hasn’t forgiven me yet, might harm the faith of the person I want to marry. Because in our religion, Islam, women can only marry Muslims. So I’m afraid that if I haven’t fully repented yet, I might be an unbeliever or a polytheist.of course I repente every day but For this reason, I cannot propose marriage to him in an Islamic manner, and I cannot tell his father. And I still haven’t fully repaired my relationships with my family, and I’m afraid their faith will be affected. Of course,the Quran say that everyone is responsible for their own sins, but I’m afraid. For these reasons, and because I fear losing my faith again, I want to die as a Muslim. Is this a sin?

Answer 3:

Feeling overwhelmed by past sins to the point of wishing for death is a natural human response, but Islam teaches us not to seek death in distress. The Prophet (peace be upon him) advised those experiencing deep sorrow to say:

“O Allah, keep me alive as long as life is good for me, and let me die when death is good for me.”

This reflects a balanced and hopeful approach.

Allah accepts your repentance for shirk, blasphemy, false oaths, and painful doubts—inshaAllah, completely and without hesitation. True Tawbah erases even the gravest sins. When a person refrains from sin, feels sincere regret, and turns back to Allah, He promises not only forgiveness but also the transformation of past wrongs into good deeds.

Your Repentance and Fear of Disbelief

Your Tawbah is genuine and sincere. The urge to repeat the shahadah after every prayer does not indicate disbelief; rather, it signifies intrusive thoughts. Allah does not hold you accountable for thoughts you reject. You are a Muslim with firm faith, and your sensitivity reflects sincerity, not rejection.

Despair originates from Shayṭan; hope and healing come from Allah.

Your past sins will not ruin your future—neither your marriage prospects nor your family life. Each person is accountable only for their own deeds, and your repentance has already cleared your slate.

Life’s Burdens and Marriage Anxiety

The weight you bear is part of a test that elevates your rank, strengthens your heart, and draws you closer to Allah. The fear of slipping again is common among those who repent—disregard it and reaffirm your faith.

In Islam, a sincerely repentant person is fully dignified and deserving of marriage. You are not obligated to reveal sins that Allah has forgiven and concealed.

Wishing to die as a Muslim out of fear for your faith is understandable, but it is healthier to focus on living with purpose, gratitude, and trust in Allah’s mercy.

Practical Steps Forward

• Replace wishes for death with the Prophetic du’a’ mentioned above.
• Dismiss intrusive doubts about shirk; resist the urge to repeat acts of worship unnecessarily.
• Rebuild your life with hope—nurture family ties, seek marriage when ready, and fill your days with good deeds that bring peace to your heart.
• If your fears become overwhelming, consult a compassionate scholar or therapist; one sincere daily istighfar is sufficient.

Allah sees your regret, your fear, and your longing to return to Him. Live with hope—His mercy surpasses every sin you have ever committed. May He grant you peace, steadfastness, and a righteous spouse who brings comfort and joy to your heart.

Question 4:

I am a born Muslim, but I went through a period where I didn’t fully believe in Islam and committed acts of shirk, such as believing in crystals, and at times I said I didn’t believe anymore which i heard took my out of Islam. I now sincerely want to return to Islam, redo my shahada, and make proper repentance. I would like guidance on how to correctly redo my shahada, whether I need a witness or an imam or if I can do it alone with just Allah, how to start praying from now on, and any other steps to fully return and strengthen my faith.

I want to make sure I do everything correctly and follow Islamic teachings, and I am seeking clear steps I can follow.

Answer 4

You do not need to formally “redo” the shahadah with an imam if you were born Muslim and are now returning after experiencing doubts or committing grave sins.

In Islam, sincere repentance is sufficient to restore your faith. If you wish to renew your conviction, you may quietly recite the shahadah on your own:

“Ashhadu an la ilaha illa Allah, wa ashhadu anna Muḥammadan rasul Allah.”

No witness is required—your return is a personal moment between you and Allah, who knows the state of your heart.

Steps to Return and Strengthen Your Faith

• Make sincere tawbah: Feel regret for the past, stop the sin, and intend never to return to it. If possible, pray two rak’ahs of repentance and, if you can afford it, give some charity.
• Re-establish your daily prayers: Pray once with confidence and avoid repeating due to doubts; improvement comes gradually.
• Reconnect with the Qur’an and learning: Start small—engage in short recitations, simple lessons, or learn from a trustworthy teacher.
• Gently rebuild your worship: Engage in charity, du’a’, fasting, and other good deeds to help heal your heart and stabilize your faith.
• Seek support when needed: Reach out to a kind scholar, counselor, or local community to help manage doubts and strengthen your iman.

Prayer and Daily Practice

Begin praying immediately. Use whatever knowledge you have; Allah rewards your efforts even before you achieve perfection. As your understanding grows, your prayer will deepen and improve.

If your repentance is sincere, you do not need to make up missed prayers or fasts from the time when you felt you had left Islam. Repentance erases past shortcomings.

Allah’s mercy is vast, and He loves when His servant returns to Him. Take each step with hope—your sincere tawbah is enough to restore your heart and your faith, insha Allah.

Question 5:

Asked by another, do four people getting to know about fornication mean that Hadd has to be carried out? If told out of distress and to psychologist and psychiatrist, do they also count as witnesses?
Does it mean that Hadd will have to be carried out because they know?

Answer 5:

No—ḥadd  is not imposed simply because multiple people are aware of the sin. Islamic law demands an exceptionally high standard of proof for ḥadd punishments, a standard intentionally difficult to meet. The Prophet (peace be upon him) taught Muslims should conceal others’ faults and promote repentance rather than seek confession or punishment.

For hadd to be enforced, four upright witnesses must have directly and simultaneously observed the act in a manner that leaves no doubt. Merely hearing about it, being informed privately, or discovering it in counseling does not qualify anyone as a legal witness.

What about telling a therapist?

Professionals who receive such information—whether therapists, psychiatrists, counselors, or trusted individuals—do not count as witnesses. They are individuals you confide in for help and emotional support. Their role is not to testify, and Islamic law does not consider private disclosures as valid testimony.

Does This Mean the Hadd Must Be Applied?

No. Awareness of a sin does not necessitate the application of hadd. Islam strongly advocates for concealing sins, repenting privately, and moving on. The Prophet (peace be upon him) said:

“Whoever covers the fault of a Muslim, Allah will cover his faults on the Day of Judgment.”

If you have sincerely repented, then the matter is solely between you and Allah.

You are not obligated to fear punishment from others. Allah has concealed your sin, guided you to regret, and opened the door of mercy for you. Focus on repentance, healing, and rebuilding your life with hope, not fear.

Question 6:

I had a Question regarding apologising to a person (whether Muslim or non-Muslim). I believe that in the past, I may have wronged or disrespected some individuals, and on a few occasions, I may have bullied others. However, I always ended up getting along and speaking to these individuals afterwards, even after those incidents occurred.
Some of these incidents happened when I was quite young — around the age of 12. For example, there was a time when I kicked someone after something happened between us (though I can’t remember whose fault it was), another time when I nearly got into a fight, and once when I made a joke about someone’s accent which they thought was racist.
I believe I apologised for most of these situations, but I can’t remember for sure if I did. Now that years have passed, I feel that going back to apologise again might seem strange or confusing, especially since I no longer speak to most of these people due to things like moving schools and growing up.
I know there are some hadiths about making amends when you’ve wronged someone, but I’m unsure if they apply to my situation. I also wanted to ask whether the ruling would be different if the person I disrespected in the past was a non-mahram woman (verbally in school)— would I still need to apologise directly in that case?
I genuinely feel remorse and regularly ask Allah for forgiveness, but I’m unsure if I need to do anything further.
JazakAllahu khayran for your time and guidance.

Answer 6:

In Islam, we are encouraged to seek forgiveness from anyone we may have wronged—whether they are Muslim or non-Muslim—when it is possible, safe, and appropriate. If many years have passed, people have moved on, or contact is no longer feasible, sincere repentance to Allah is sufficient. Additionally, doing whatever you can to compensate and make amends is also adequate. Praying for those we have wronged and increasing our good deeds can help erase past mistakes and promote healing in our hearts.

When an Apology Is Necessary

• If the harm involved money or property, you should attempt to return it or compensate the individual if you can locate them. If you cannot find them or their descendants, you should give the equivalent amount in charity on their behalf.
• If the harm was verbal or emotional and did not cause lasting damage, and you cannot contact the person, then sincere repentance, regret, and asking Allah for forgiveness are sufficient.
• Praying for the person you may have hurt is a valid way to seek forgiveness when direct contact is not possible.

When apologizing to a non-mahram woman you once disrespected, it is commendable, provided it is done in a safe, respectful, and appropriate manner. However, if reaching out could lead to confusion, discomfort, or misunderstandings, it is better not to contact her. Instead, focus on repenting to Allah and making du’a’ on her behalf.

Practical Advice

• If reconnecting after many years could lead to awkwardness or suspicion, it is wiser to refrain from reaching out.
• Concentrate on sincere tawbah, increase your good deeds, and ask Allah to forgive anyone you may have harmed.
• Commit to living with kindness, humility, and gentleness; this is the best way to repair the past and bring peace to your heart.

Islam teaches that feeling remorse for past mistakes is a sign of sincere repentance. Mistakes made in youth are often forgiven when followed by genuine change. May Allah forgive your past, ease your heart, and guide you toward goodness and compassion.

Question 7

My Question is whether a conversation like this already causes a divorce.
I said to my husband, “How would you pronounce a divorce?” He said, “we are going to divorce now.
Then I said, “You’ve said that before, did you mean it then?”
He said, “No, I never had the intention.”
Then I said to him, “So you mean when you would say ‘we are going to divorce now’ and we go to the authority to arrange it?”
He said, “Yes, (then) for me that is a divorce.”
The problem is, he has said in the past several times, ‘we are going to divorce now,’ and once he even filed for divorce with a lawyer but didn’t go through with İs he bounded by this? And if yes, does it include his past actions?

Answer 7:

No, this conversation does not constitute a divorce. You were discussing hypothetical scenarios—asking how divorce works and reflecting on past statements—while your husband clearly stated he never intended to divorce you. In Islam, ṭalaq only occurs when clear, present-tense words such as “You are divorced” are spoken with genuine intention at that moment. None of that happened here.

Regarding his past statements, phrases like “we are going to divorce now” are considered threats, expressions of frustration, or references to the future—not actual divorces—unless he intended an immediate divorce, which he has denied. Additionally, incomplete or unsubmitted paperwork does not count as a divorce.

Your recent conversation does not “activate” anything from the past. Each statement must be evaluated on its own, and nothing you described meets the requirements for ṭalaq.

The Importance of Intention and Clarity

Islamic law requires certainty and clarity in matters of divorce. Hypothetical questions, explanations, or reflections do not result in divorce. When there is uncertainty, Islamic principles advise us to rely on what is certain—your marriage—and disregard doubtful possibilities.

A Necessary Word of Caution

Even though no divorce has occurred, it’s essential to refrain from casual or emotional use of divorce language in the future. Such words carry significant weight, and Allah warns against treating His boundaries lightly. Marriage matters should be approached with calmness, dignity, and mutual care.

Practical Steps

• Avoid using or discussing divorce terminology unless necessary.
• Seek counseling or guidance to strengthen communication and resolve

conflicts.

• Build your marriage through kindness, patience, and mutual respect.
• Make du’a’ regularly for harmony and mercy in your home.

Your marriage remains fully intact. Focus on rebuilding trust, easing fears, and moving forward with compassion and steadiness. May Allah fill your home with peace, understanding, and goodness.

Question 8:

1. If I find the issue of obedience to husband contradictory to my personal freedom will I be sinful. I mean I also have my own dream, plan and as I will have to listen to his prevention in case of going out or taking any life decision I don’t want to get married. If I feel that if someone asks me to stay inside, or forbid to go out side I can not tolerate that prevention with a feeling that I am a free person, I am not his slave that I will stay inside home according to his prevention. Thus I may become a rebellious wife. So I don’t want to get married.
My Question is, if I feel/find that as I am not allowed to go out side without his permission it is contradictory to my sense of freedom will I be sinful? I have no objection that he has the right. But when someone tries to implement that right on me I feel like ‘Am I his slave? Am I not capable enough? I have my own dream’ etc. So am I sinful if I believe so? And if I respectfully say him that please don’t interfere in my personal issues/prevent me from going out because I can’t tolerate that and I feel like I am not you slave so I will do what I want to do. Will I be sinful for that?

And due to this issue I don’t want to get married. Because I am free person and I don’t want to loose my freedom of going outside or taking a life decision.
I mean if I feel like the rules of obedience is contradict to my freedom does it mean I am disrespecting Allah? I am not against his ruling and I also know in any relation we can not enjoy 100% of freedom. Like the husband can’t have 100 financial freedom.So if I feel that this rule is contradict to my freedom because I also have my own dream and plans and if I feel the rule of obedience is taking away my freedom will I be sinful for that? Because to be very honest if to go outside I need someone’s permission it indeed is kind of violation of basic freedom sense. Will I be sinful for if I believe this? I am not against this rule. But just find it to be contradict to my sense of freedom. Am I sinful?

2. If I feel good or encourage the issue that now a days women are also having career. If I like that a woman is career oriented am I sinful that? Because I beleive that and have seen that if woman has their own income then the society pay heed to their speech, then that lady does not have to endure the torture of the family. Otherwise it is very easy to use her as a door mat. Am I sinful if I appreciate the fact when a woman is working.
I know if she does not do proper hijab, or neglect duty to her husband (without mutual agreement) then she is sinning for that. I am not appreciating that. But still appreciating her career orientation. Am I sinful for that? Like I think the other sins that she may be doing we can teach her on that but still I appreciate the fact that she is having her own financial identity. Because the reality is very hard.

3. If I believe that woman should have their own career as the world is very ruthless to a poor lady and at the time of divorce she basically has nothing will I be sinful for that? Like even if she is not doing proper hijab, neglecting other duties still if I believe that she should have her job/career and be taught about this islamic atticates side by side.

4. If I really find that as i can not go outside or take the house decision and have to accept what my husband decides then this is basically opposed to me sense of freedom will I be sinful?
5. As I don’t need nafaqa from him I don’t want to loose my freedom of mgoing outside and don’t want to get married.

6. if when someone ask me to not go outside then if I feel that ‘Why is he asking me? Am I insane? Don’t I have my own choices? Am I slave?’ etc. Does this mean I am disrespecting Allah? I know he gave the rule for some reason but I just can’t tolerate if someone try to imply them on me. I don’t reject the rule.

Answer 8:

1. Discomfort with Obedience and Personal Freedom

Feeling uneasy about the expectation that a wife should obey her husband in halal and reasonable matters is not sinful. Many people grapple with various responsibilities and expectations. As long as you recognize that the ruling comes from Allah and His Messenger (peace be upon him), your discomfort does not undermine your faith.

You are not obligated to marry, and choosing to remain single due to concerns about fairness, feeling overwhelmed, or being unable to fulfill certain duties is entirely permissible. This choice can reflect wisdom and self-awareness.

What is essential is that you do not claim or believe that Allah’s rulings are unjust. Expressing, “This feels hard for me” is different from asserting, “This rule is wrong.” If you share your concerns with a spouse, do so respectfully; harshness often lies in tone rather than belief.

2. Appreciating Women’s Careers

Admiring hardworking women and recognizing their career successes is not sinful. Islam permits women to work within halal boundaries, and praising their accomplishments—while disapproving of any haram elements surrounding them—strikes a balanced and permissible stance.

3. Supporting Women’s Education and Financial Stability

Believing that women should acquire skills, education, and financial protection—particularly in cases of divorce, widowhood, or hardship—is reasonable and widely supported by scholars. The only caution is to avoid justifying neglect of religious duties in the name of independence. A better way to express this is:

“She should have halal financial security while still fulfilling her obligations to Allah.”

4. Feeling That Certain Rules Restrict Your Freedom

Experiencing emotional discomfort regarding a ruling is a natural human response, not a sign of disbelief. Sin arises only when someone outright rejects the ruling. A healthy mindset is:

“My heart finds this difficult, but I trust Allah’s wisdom. If marriage is not right for me now, remaining single is perfectly fine.”

5. Choosing Not to Marry

It is entirely permissible to choose not to marry if you value your independence. This decision is not sinful as long as you live within halal boundaries. You may also forgo your right to nafaqah if you prefer to support yourself.

6. Feeling “Am I a Slave?” When Restricted from Going Out

Feeling hurt or restricted when told not to go out does not indicate sin or doubt in your faith. Emotional reactions are part of being human and do not equate to disbelief. To remain grounded:

• Remind yourself that your discomfort stems from people’s actions, not Allah’s law.
• Clearly and gently express.

your needs.

• If someone’s expectations feel burdensome, you are not obligated to marry them.

To conclude:

Your internal feelings are not sinful. What truly matters is accepting Allah’s guidance, even when your heart struggles. You may:

• Choose to remain unmarried,
• Appreciate women’s careers and independence,
• Value personal freedom,
• Set realistic marriage conditions you can genuinely uphold— all while staying within Shariah.

Your sincerity and self-awareness reflect faith, not failure. May Allah ease your heart, guide your steps, and grant you clarity and peace.

Question 9:

 I am someone who never intends to hurt anyone, and in most arguments I feel I am not at fault. Despite this, I always apologize and feel a lot of guilt afterward. Sometimes people stay angry with me or dislike me even though I did not mean any harm. I want to know: If someone hates me or refuses to forgive me, will Allah hold that against me? Will Allah forgive me even if some people in this dunya don’t forgive me
Jazak Allahu Khayran

Answer 9:

In Islam, once you sincerely apologize to someone you have wronged and genuinely feel remorse, you have fulfilled your duty. If some people still dislike you or choose not to forgive, Allah will not hold that against you. What truly matters to Him is your sincerity, your effort to make amends, and your repentance—not the reactions of others.

Allah’s mercy surpasses human anger. When you repent and seek His forgiveness, He forgives you even if others do not. While people may cling to their hurt, Allah always opens the door of mercy to those who return to Him with a humble heart.

Allah encourages us to forgive and let go, saying:

“Let them pardon and forgive. Would you not love for Allah to forgive you? Allah is most Forgiving and Merciful.” (Qur’an 24:22)

Thus, forgive when you can, seek forgiveness when needed, and leave the rest to Allah. Continue making du’a, work on your character, and ask Allah to forgive both you and anyone you may have hurt.

In summary, once you have sincerely apologized and made an effort to make things right, you are not accountable for someone else’s refusal to forgive. Trust in Allah’s mercy—your ultimate forgiveness comes from Him. May He grant you peace, healing, and a heart that is pleasing to Him.

Question 10:

I hold a certification in the Tomatis Method, a sound therapy approach that uses classical music and specialized headphones to help individuals rebalance their auditory processing and improve various well-being challenges. I’m currently facing significant debt and I’m at risk of losing my apartment, which would leave my children and me without a home. Is it possible for me to use this method professionally to earn a salary while supporting people dealing with conditions such as autism, depression, stress, and other difficulties?

Answer 10:

The Tomatis Method can be used professionally to assist individuals with autism, depression, stress, and similar challenges—while adhering to Islamic guidelines—as long as the treatment is halal.

The primary concern revolves around the use of musical instruments, which many scholars traditionally discourage based on hadiths asserting that healing cannot be found in what Allah has prohibited. However, some respected scholars permit sound-based therapies when the content is clean, ethical, and free from anything objectionable in Islam.

To ensure that the therapy remains permissible:

• Use only sounds or music that do not contain indecent or un-Islamic messages.
• Remember that true healing comes from Allah; the therapy is merely a

means to that end.

• Complement the treatment with halal supports such as Qur’an recitation, du‘a’, or calming nasheed if beneficial.
• Maintain a sincere intention—to help others and to earn a halal livelihood, especially in support of your family.

Throughout history, Muslim scholars and physicians have examined the therapeutic benefits of sound within ethical boundaries, even as opinions on music’s permissibility have varied. As long as your practice remains clean, respectful, and aligned with Islamic values, it is acceptable to use this method professionally.

It is advisable to consult a trusted local scholar who can review your specific setup and provide reassurance. Trust in Allah’s mercy—He opens doors to lawful sustenance for those who seek it sincerely.

Question 11:

I take several lifelong medications every day. Some of these medications come in gelatin capsules. I know there are empty vegan capsule shells you can buy so there is the option to transfer the medicine powder from the original capsule into the vegan one. I would need to check with my pharmacist on if this would make the medicine less effective. If it doesn’t affect it’s potency, islamically, am I required to go to these extra measures (transferring the contents into vegan capsules), or is it permissible for me to take the medication in its original gelatin capsule due to my medical needs and the hardship involved?

For context, doing this daily would be very time-consuming for me as I take 20+ capsules everyday. It would also cost extra money long-term as the medicines are life long, and there’s always the possibility that new medicines will be added to my treatment regime, so I would have to buy more vegan capsules.

Jazakallah khayran

Answer 11:

Taking lifelong medication in standard gelatin capsules, even if derived from pork or other haram ingredients, is permissible in Islam when the medicine is necessary and no practical halal alternative exists. Protecting your health takes precedence, and Shari`ah does not require you to endure hardship or harm for something you cannot reasonably avoid.

The Ruling on Gelatin Capsules

While pork-based or non-halal gelatin is generally considered impermissible, this ruling changes in cases of genuine medical need. When a medication is essential—especially one taken daily for life—scholars agree that it becomes permissible under the principle of necessity. Allah has made it clear that prohibitions are lifted when survival, health, or well-being are at stake.

No Obligation to Transfer the Medication

You are not required to transfer the medication into vegan capsules. Doing so could be burdensome, costly, and may affect the medication’s effectiveness. Islam seeks to alleviate hardship, and your situation allows you to use the original capsules without guilt.

If a halal or bovine alternative becomes available later, you may choose it, but you are not obligated to search endlessly or endure difficulty when it is impractical.

Practical Guidance

• Ask your pharmacist about the source of the gelatin and whether a halal option exists.
• Consider tablets or liquid forms if they are suitable alternatives.
• Make du‘a’ for healing and trust that Allah does not burden a soul beyond its capacity.

Allah prioritizes your well-being. Your use of this medication is entirely permissible, and you bear no blame for taking necessary steps to safeguard your health.

Question 12:

I know that **studying in mixed university without maintaining proper islamic boundaries is haram**, but I don’t know **when it becomes shirk**.
I asked in many places and they said:
> “As long as a person still believes haram is haram, it is not shirk.”
But I also see in many places that people say:
> “If you commit a sin in such-and-such way, it becomes shirk,”
> or > “If you do a sin in that way, it becomes shirk.”
Now my Question is:
If someone **studies in a mixed university knowing that it is haram**, but:
* Does **not know how** studying there could become shirk,
* Even though there are many sources available,
* She **does not search properly**, does not ask scholars in detail about *how exactly* mixed university could become shirk,
* Because she is under **pressure to study**,
* And she is working very hard in that mixed university to get **good results and a good job**,
* She becomes very busy trying to get good grades,
* Or out of **laziness** she does not research and does not ask scholars properly,
* She **does not understand the “borderline”** (the limit) of when and how studying in a mixed university becomes shirk and takes someone out of Islam,
Then **after graduation**, if she **finally searches** and asks scholars and then comes to know that **the way she studied in the mixed university was actually kufr**,
**Will that girl be considered a disbeliever (kafir) or a sinner?**
Because:
* She was busy trying to get good grades in the mixed university,
* Or due to laziness she did not research earlier or ask scholars properly,
* She did not understand how to frame the Question, **“Exactly when and how does studying in a mixed university become shirk?

Please reply in easy English so that I can understand.

Answer 12:

In Islam, shirk—the act of associating partners with Allah—is considered the gravest sin. It occurs only when a person consciously believes that someone or something shares Allah’s divine power or deserves worship. A Muslim does not commit shirk simply by sinning, making mistakes, or misunderstanding rulings. As long as one believes in the oneness of Allah, he or she remains a Muslim.

When Does a Sin Become Shirk?

A sin becomes shirk only if a person:

• Worships someone other than Allah,
• Believes another being possesses divine powers,
• Calls upon others in a manner that challenges Allah’s exclusive authority.

All other sins—even serious ones—do not become shirk unless the core belief in Allah’s oneness is compromised.

Studying in a Mixed University

Studying at a mixed-gender university is not inherently haram. It is akin to being in any public space—such as a workplace, airport, or shopping mall—where men and women are present together. Islam does not prohibit mixed environments; instead, it provides guidance on how to conduct oneself within them: with modesty, respect, and boundaries.

If someone studies in a mixed setting without being fully aware of all the rulings, they are not sinful for being there—certainly not guilty of shirk. What matters is the maintenance of good manners and the safeguarding of one’s faith.

Lack of knowledge or negligence

Failing to research every ruling because of stress, busyness, or neglect is a shortcoming, but it is not kufr. Ignorance does not exclude someone from Islam. Even if a person later realizes that some behaviors were inappropriate, their iman remains intact as long as their belief in Allah’s oneness has not changed.

After Learning More

Once you gain understanding:

• Repent sincerely,
• Avoid repeating mistakes,
• Move forward with clarity and hope.

Allah’s mercy is always open to those who return to Him.

In Simple Terms:

• Shirk is a deliberate act of associating others with Allah—nothing less.
• Studying in a mixed university is permissible when proper manners are observed.
• Islam regulates behavior, not spaces.
• Lack of knowledge is a shortcoming, not disbelief.
• A Muslim remains a Muslim if he or she believes in Allah’s oneness.
• Sincere repentance brings forgiveness and peace.

May Allah guide you, forgive you, and fill your heart with tranquillity. Your concern for these matters is a testament to your living faith.

Question 13:

Sir is Takaful term life insurance is Halal or Haram.

Answer 13:

Takaful term life insurance is regarded as halal by most contemporary scholars and Islamic financial authorities. It operates on a cooperative model in which participants support one another, unlike conventional insurance, which often involves interest, uncertainty, and gambling. By avoiding these prohibited elements, Takaful aligns with Islamic ethical principles.

Why Takaful Is Permissible

• Cooperative structure: Participants contribute to a shared pool to assist each other, reflecting the Qur’anic command to “cooperate in goodness.”
• Sharia-compliant investments: Funds are managed by qualified Sharia scholars and invested only in halal ways, in accordance with standards such as AAOIFI.
• Protective purpose: Term Takaful is designed to protect families rather than generate profit, aligning it with other forms of permissible risk-sharing.
• Endorsed by respected scholars: Prominent figures, including the late Shaykh Yusuf al-Qaradawi, have supported Takaful when appropriately regulated.

Scholarly Perspectives

• Majority view: The Islamic Fiqh Academy and most modern scholars endorse Takaful, viewing it as an essential means of family protection in today’s world.
• Minority view: A small group recommends avoiding all forms of insurance, advocating solely for savings or family support. While their opinion is respected, it does not reflect the mainstream position.

Practical Guidance

• Choose a Takaful provider with clear Shari`ah certification and transparent oversight.
• Avoid conventional life insurance, which involves riba and other prohibited elements.
• For added reassurance, consult a trusted local scholar about the specific plan you are considering.

By choosing a certified Takaful plan, you can protect your family while adhering to halal principles. May Allah bless your efforts and provide for you through pure and lawful means.