As-salamu `alaykum wa Rahmatullahi wa Barakatuh,

We begin by thanking all our dear brothers and sisters for sending in their thoughtful questions. Your participation reflects a sincere desire to seek knowledge and guidance in accordance with the teachings of Islam.

We would also like to extend our heartfelt gratitude to our esteemed guest, Sheikh Ahmad Kutty, for generously sharing his time, knowledge, and wisdom in answering your queries with such clarity and care.

Below, you will find the answers to the questions that were submitted. May Allah bless everyone involved and make this session a source of benefit and understanding for all.

Question 1:

Does Cystic Fibrosis and Diabetes Exempt You From Fasting?

I would really appreciate guidance on the following matter according to the Hanafi madhhab.

I have read that individuals with chronic illnesses may be exempt from fasting, and that fasting could even be sinful. However, I have also come across opinions stating that people with diabetes may still be required to fast and make up missed fasts. This has left me uncertain about my own situation.

I have cystic fibrosis and CF-related diabetes, both of which are chronic conditions. To manage my health, I take at least 9 different medications daily including multiple insulin injections. While I can choose when to take my medications, there are certain times of day that are medically optimal. Although my diabetes is currently well controlled, I am unsure whether fasting would be harmful in the long term.

I also came across the following resource discussing the medical risks of fasting with cystic fibrosis, which suggests that one may be exempt but should consult an imam:

https://www.cysticfibrosis.org.uk/about-us/resources-for-cf-professionals/supporting-clinicians/resources-for-clinicians/nutrition-leaflets/fasting-during-ramadan

My main concern is that while fasting may not be immediately life-threatening, it could potentially cause long-term harm. I am also underweight and struggle to gain weight due to cystic fibrosis, and I worry that fasting could worsen this. At the same time, I am concerned about whether I am sinful for not properly exploring this matter and trying to take the easy way out by avoiding fasting without sufficient justification. My doctor is not Muslim, so I am unsure how to weigh their medical advice in this context.

With all this said, am I considered exempt from fasting and if not, how do I make up for 15 Ramadans of missed fasts without causing harm?

JazakAllah khair for your time and guidance.

Answer 1:

According to the Hanafi school, you are fully exempt from fasting due to your chronic illness (cystic fibrosis and CF-related diabetes). Since this condition is permanent and fasting could potentially harm your health, you are not required to fast.

Because your illness is chronic and not expected to improve, you do not need to make up missed fasts. Instead, your obligation is Fidyah, which involves feeding one poor person for each missed fast.

For each missed fast, you should feed one poor person or provide food of equivalent value. In Canada, this typically amounts to $20 per fast. You can pay the Fidyah directly to a charity or through local Islamic centers. If you have missed multiple fasts in previous Ramadans, you can pay the Fidyah gradually over time based on your capability. This clarifies the practical steps and options available to fulfill your obligation.

Islam exempts individuals whose fasting would result in harm, severe hardship, or worsening of illness. In your case, fasting poses risks due to:

• Dehydration associated with cystic fibrosis
• Blood sugar instability from diabetes
• The necessity for regular medication and nutrition

Therefore, protecting your health takes priority, and fasting in this situation is not required by Islamic law.

It is important to remember that

• There is no sin for the years you did not fast due to illness.
• Reliable medical advice is sufficient, even if the doctor is not Muslim.
• Instead of fasting, you can enhance your Qur’an recitation, duʿā’, prayer, and charity during Ramadan.

To conclude:

• You are exempt from fasting due to chronic illness.
• No make-up fasts are required.
• Fidyah is required (feeding a poor person for each missed fast).
• You may pay Fidyah gradually if needed.

May Allah grant you ease, healing, and great reward for your patience, and may He accept your worship. Ameen.

Question 2:

I follow the Hanafi madhhab and seek clarification regarding the ruling of the beard.

From my understanding, the beard includes all hair that grows on the jawbone. However, I am unclear about where the jawbone is considered to begin. I have come across different views – for example, that it begins in line with the midpoint of the ear, the eye… Could you please clarify this?

Regarding length, I understand that the beard may be trimmed if it exceeds one fist. My confusion is about how this is measured in practice. If I grab my beard at the chin, some hair extends beyond my fist. However, if I grab the beard a few centimetres to the side, no hair extends beyond the fist unless I grab at an angle parallel to the surface. So is the one-fist ruling measured from a specific place (such as the chin), or should the same method of measuring be used across the whole beard? I’m not sure how this would practically work for sideburns as they are naturally short and would never reach a fist’s length.

On the topic of sideburns, since the bottom part is considered beard hair and the top part is head hair, is it permissible to straighten the entire sideburns (from the top of the head down to the beard) so that its geometrically straight throughout, and can I trim away any stray messy hairs?

So far, I have asked about the parts of the beard concerning sideburns and grabbing a fistful. What about remaining parts of the beard? For context, my beard does not grow evenly, and some hairs naturally extend beyond the general shape or boundary of the beard at the front, sides, or bottom. Trimming these hairs would tidy the beard without reducing its main length. Is trimming such stray or protruding hairs permitted? This would also help practically because some hairs, when growing, curl inwards and can get caught in my mouth while eating.

Jazākum Allāhu khayran.

Answer 2:

Keeping a beard is a longstanding Prophetic practice (Sunnah) in Islam. The Prophet Muhammad (peace be upon him) stated: “Grow the beards and trim the moustaches.” (Al-Bukhari and Muslim)

This practice predates Islam and was observed by earlier prophets such as Abraham, Moses, and Jesus (peace be upon them all). Highlighting this shared tradition can help Muslims feel connected to their prophets and inspired to uphold their example.

The Hanafi Ruling

In the Hanafi school, a beard is defined as the hair that grows on the chin, jawline, and lower cheeks.

The key rulings are as follows:

• It is obligatory to keep the beard at least one fist in length.
• Shaving it or trimming it shorter than a fist is not permitted.
• Trimming hair that extends beyond the fist is permissible and recommended to maintain a neat appearance.

This ruling is based on the practice of the Companion ʿAbdullah ibn ʿUmar, who would hold his beard in a fist and trim any excess.

Grooming the Beard

• Islam promotes cleanliness and a good appearance. Therefore, it is permissible to groom the beard, which includes:
• Trimming excess hair beyond a fist
• Shaping the sideburns for neatness
• Removing stray hairs that stick out or curl into the mouth
• The main principle is that the beard should remain full and recognisable.

Safety Exceptions

If a long beard poses a real safety risk in certain jobs—such as when it might get caught in machinery or interfere with safety equipment—then trimming it is permissible, as protecting life and safety takes precedence in Islamic law.

To conclude: Muslim should strive to:

• Maintain a full beard.
• Keep it clean and well-groomed.
• Follow the Prophetic example with balance and wisdom.
• Address practical safety needs when necessary.

In this manner, one honors a tradition shared by the prophets while upholding the dignity and moderation encouraged in Islam.

Question 3:

Recently i was offered a position to be a graphic designer for a sports page, essentially i design lists and rankings for the sports page, but this page endorses betting apps, though i myself would have no connection in endorsing those betting apps, i’d just be making lists, would that income be considered haram?

Answer 3:

Working as a graphic designer for a sports page that promotes betting apps is not permissible, and any income derived from such work is considered haram. Upholding your values helps preserve your dignity and self-respect in the eyes of Allah and yourself.

Islam prohibits assisting or supporting sinful activities. Allah says:

“Do not cooperate in sin and transgression.” (Qur’an 5:2)

Even if your role is limited to designing graphics or creating lists, your work contributes to attracting visitors and promoting gambling, which is explicitly forbidden in Islam.

Classical scholars have established a straightforward rule: Anything that facilitates a prohibited activity also becomes prohibited.

Since the page’s objective is to promote betting apps, contributing content equates to indirectly supporting that activity.

What You Should Do

Do not accept the job. Instead, seek halal graphic design opportunities.

If you have earned from such work, sincerely seek Allah’s forgiveness through istighfar, increase charitable acts, and ask Allah to purify your earnings and bless your livelihood.

The Prophet (peace be upon him) said: “Whoever leaves something for the sake of Allah, Allah will replace it with something better.”

The Prophet (peace be upon him) said: “Whoever leaves something for the sake of Allah, Allah will replace it with something better. “Trust in Allah’s promise of greater provision for those who avoid sin and seek what pleases Him.

Question 4:

If a spouse eat sehr with his/ her family without intention of keeping fast even he / she drink water by the Azan but in his /her mind is he / she will not keep fast and he/ she did this for the whole month with out telling her/his spouse.
Is this her / his fast because he/ she drink water by the fajr Azan?
He/ she have to tell the other that he is not keeping fast?

Answer 4:

If someone drinks water after the Fajr Adhan without the intention to fast, their fast for that day is invalid. Clarifying this helps the audience feel supported and confident in observing the rules correctly, which is essential for their spiritual reassurance.

Allah says: “Eat and drink until the white thread of dawn becomes distinct from the black thread of night; then complete the fast until the night.” (Qur’an 2:187)

What Must Be Done

• Make up for all missed days by fasting the same number of days after Ramadan.
• Sincerely repent (Tawbah) to Allah.
• No Kaffarah (major expiation) is required in this situation; only Qada’ and repentance are necessary.

About Informing a Spouse

There is no obligation to inform one’s spouse about missed fasts, as fasting is a personal act of worship between the individual and Allah. This understanding helps the audience feel respected in their privacy and personal devotion, reducing unnecessary worry.

In Summary

• Drinking after Fajr invalidates the fast.
• Make up the missed fasts.
• Sincerely repent to Allah, who is Most Forgiving and Most Merciful.

Allah says:

“Turn to Allah in repentance, all of you, O believers, so that you may succeed.” (Qur’an 24:31)

Question 5:

Someone has anxiety issues if he /she keep fast she/ he has to break the fast because of thirst. He / she is a truly Muslim who pray fi e time a day ، read Quran daily but due to this anxiety the heart start beating fast , sweating, dry mouth that he or she has to drink water immediately if she /he never drink water immediately he can’t breathe even two sip of water is enough at this condition.
So if he / she keep fast and have anxiety and panic attack he or she have to break his fast immediately which he/ she don’t even think. Because not to keep fast is better than break a fast. Is this ok to give fidya because when she/ he can’t keep fast in the month of Ramadan how can she/ he keep on other months?
Is it allows her/him to eat and drink in sehr o iftar with out telling anyone that he/ she is not in fasting ( because it’s a Allah who knows everything)

Answer 5:

If fasting causes severe anxiety or panic attacks with symptoms such as rapid heartbeat, difficulty breathing, sweating, dry mouth, and an urgent need to drink water, you are exempt from fasting. This exemption is a reassurance that your health and well-being are protected under the Qur’anic provisions for illness, helping you feel supported and cared for.

Allah says: “Allah intends ease for you and does not intend hardship for you.” (Qur’an 2:185)

What Is Required

If your condition is chronic and ongoing, you are not required to make up the fasts (no qaḍā’). Instead, you should give Fidyah—feeding one poor person for each missed day of fasting-providing a clear alternative for ongoing health issues.

Eating with Others

It is permissible to eat or drink at Suhur and Iftar with family without announcing that you are not fasting. Fasting is a personal act of worship between a servant and Allah, and respecting individual circumstances fosters a sense of ease and acceptance.

If Symptoms Occur During a Fast

If you begin fasting but experience serious distress and need to drink water, it is permissible and correct to break the fast to protect your health.

In Summary:

• Severe anxiety or panic attacks can qualify as a valid medical hardship.
• You are exempt from fasting in such cases.
• Fidyah is required instead of making up the fasts if the condition is chronic.
• You may eat and drink normally with others without explanation.

Continue focusing on prayer, Qur’an, and charity, and trust in Allah’s mercy.

“Allah does not burden a soul beyond its capacity.” (Qur’an 2:286)

Question 6:

I know that it is haram for a husband to have intercourse with his wife on her menses but that other forms of pleasure are allowed. Is it allowed for a husband to stimulate his wife using his fingers in her private area during this time? (If she is almost done her period so there is not a lot of blood). Also if she climaxes does she need to make ghusl since she still does not have prayers? If her husband ejaculates but she doesn’t climax, does she have to make ghusl? JazakAllahu khair

Answer 6:

You are correct that sexual intercourse during menstruation is strictly forbidden, and scholars unanimously agree on this. Allah says: “They ask you about menstruation. Say: it is harm, so keep away from women during menstruation.”(Qur’an 2:222)

Many may wonder which forms of intimacy are permissible during menstruation. While intercourse is forbidden, other forms such as kissing or touching are generally allowed, but scholars advise caution regarding direct contact with blood or private areas.

Other forms of intimacy between spouses are generally permitted. The Prophet (peace be upon him) said: “Do everything except intercourse.”(Muslim)

However, scholars have differing opinions on direct stimulation between the navel and the knees:

• Hanafi, Maliki, and Shafi’i scholars discourage or prohibit it as a precaution.
• Hanbali scholars and some others permit it as long as intercourse is avoided.

Many scholars recommend avoiding direct stimulation of the private area during menstruation, especially where there may still be blood, to help the audience feel supported and mindful of their comfort and cleanliness.

• If the wife reaches climax, ghusl becomes obligatory; however, she may delay it until her menstruation ends and then perform one ghusl, which many scholars consider permissible, helping the audience feel reassured about flexibility in practice.If the husband ejaculates but she does not climax, ghusl is not required for her.

Summary

• Intercourse during menstruation: forbidden.
• Other intimacy: generally allowed, although scholars differ on direct contact with the private area.
• If the wife climaxes, ghusl becomes obligatory (but it can be delayed until the period ends).

Question 7:

I have read your fatwa stating that Prop Firm trading can be permissible if it is treated as a ‘Skill Assessment’ on a virtual account with no Riba.

However, I have a specific technical fear that is holding me back.

I know that while I am on a demo account, the Prop Firm might secretly ‘mirror’ (copy) my profitable trades to their own live, interest-based account to make money for themselves.

My contract with them says I am just a ‘Data Provider’ and I do not participate in their live trades. But in reality, my data is being used by them to trade CFDs/Riba.

My Question: Does this ‘hidden copying’ make my income Haram because I am assisting them? Or am I only responsible for my own contract and intention, regardless of how they use the data in the background?

I want to return to this field, but I need to know if this specific issue ruins the Halal nature of the income.”

Answer 7:

If a prop trading firm secretly mirrors your demo trades into real CFD accounts that involve Riba (interest), then the income becomes impermissible (haram). Even if you are labelled a “data provider,” your trading data directly contributes to their unlawful activities.

Allah says: “Do not cooperate in sin and transgression.” (Qur’an 5:2)

In Islamic law, assisting or facilitating a forbidden activity is also forbidden. Classical jurists assert that anything that directly leads to haram is considered haram.

If your demo trades are used to execute interest-based CFD trades, such as those involving overnight interest or swap fees, your work becomes part of the chain that enables that activity—even if you did not intend for it to occur.

If this is the reality of the arrangement, it is crucial to leave the job to uphold your faith and moral integrity, as continuing would not be permissible. The appropriate action is to leave the position and seek halal alternatives, such as trading in permissible assets like stocks without interest or engaging in Islamic finance products. If you received earnings unknowingly, sincerely repent, seek Allah’s forgiveness, and give extra charity to help purify the income, fostering hope for Allah’s mercy.

In Summary:

• If your trading data supports riba-based trading, the income is impermissible.
• A Muslim should avoid participating in such arrangements.
• Trust that Allah will replace what you sacrifice for His sake with something better.

May Allah grant you halal provision and barakah in your livelihood.

Question 8:

I am seeking clarity and guidance on a business I am considering, and I want to follow whatever opinion is rooted in evidence. I will accept the advice of scholars, as I am looking for peace of mind regarding the permissibility of this venture.

The business is essentially an employment agency: we connect qualified workers from other countries (starting with Egypt) with legal employment opportunities in Germany. We handle paperwork, visas, work contracts, and relocation, so that the employees can have a stable and better life. From the perspective of the worker, they are not seeking to sin; they are seeking lawful work and a better future.

However, the more I live here in Germany, the more I understand why Islamic rulings are the way they are. I have consulted a few people and scholars in my circle who have knowledge, and their opinion is that there is no problem. But I personally feel uneasy because I fear they may be too influenced by secular norms. While there is nothing inherently sinful in the work we provide, the environment in Germany is overwhelmingly secular and morally permissive.

My concern is primarily about two points:
1. Facilitating the move – I worry that, by enabling people to live here, they are inevitably exposed to a society that is open to immorality and degeneracy, which I fear could spiritually harm them. Even if no one is explicitly encouraging sin, I feel that just being in such an environment is spiritually dangerous and could brainwash someone into wrongdoing.
2. Employment in mixed-gender environments – Many of the roles we place people in (e.g., hospitals, retirement homes) involve free mixing of men and women. I am concerned about the impact this could have, even if the work itself is lawful.

I am trying to reconcile the benefits of helping people have a better life with my own fear that the society they enter could lead them—or even indirectly, me—toward sin. I am unsure whether this business is spiritually permissible, and I need clear guidance:
• Is facilitating such employment permissible?
• Is employing people in free-mixing environments permissible, and does it differ for men and women?
• If there are concerns about sin, would my earnings from this business be considered haram?

I want to do what is correct in Islam and avoid any harm or sin. I seek your guidance so that I can make an informed decision with ease of mind.

JazakAllahu khair for your time and advice

Answer 8:

Running an employment agency that assists individuals in securing lawful jobs abroad is permissible (halal). Your efforts in guiding others towards lawful employment help uphold Islamic principles and can bring reassurance to your clients that their work is permissible.

Allah says: “Do not consume one another’s wealth unjustly, but only through lawful trade by mutual consent.” (Qur’an 4:29)

The Prophet (peace be upon him) also stated:

“The honest and trustworthy merchant will be with the prophets, the truthful, and the martyrs.” (At-Tirmidhi)

Your business remains halal as long as:

• The jobs are lawful and legitimate.
• Workers are not placed in clearly forbidden industries (such as alcohol, gambling, or pork production).
• The contracts are honest and transparent, free from deception or exploitation.

Working in Secular or Mixed Environments

The presence of a secular or mixed-gender work environment does not make your business unlawful. Muslims have historically lived and worked in non-Muslim societies, and your adherence to permissible practices ensures your work remains valid and respectful of your faith.

Each individual is responsible for upholding their own faith and conduct.

To conclude:

• Facilitating lawful employment opportunities is a permissible and honourable business.
• Your earnings are halal if the jobs are lawful and the process is honest.
• Avoid placing workers in clearly haram industries.

By practising honesty, fairness, and concern for people’s welfare, such work can become a source of great reward and blessing.

Question 9:

I own a property in a vacation area near the beach and was planning to list it on Airbnb. However, I recently learned that Airbnb allows properties in Israeli settlements (in the occupied West Bank) to be listed on their platform. From what I understand, they had previously planned to remove those listings but later reversed the decision and now still allow them. Apparently, they say they don’t keep any of the profit from those settlement listings and donate it to humanitarian aid organisations.

My concern is this: if I list my property on Airbnb, I would be paying service fees to the platform. Since Airbnb allows listings in those settlements, would earning income through Airbnb be considered haram?

I am trying to understand whether this would count as directly or indirectly supporting something unjust, and whether that affects the permissibility of my income.

Jazakum Allahu khayran.

Answer 9:

Income from renting your beach property through Airbnb is permissible (halal). Listing your property on a global platform does not imply your involvement in wrongdoing, even if the platform also features listings that may be problematic.

Allah says: “Do not cooperate in sin and transgression.” (Qur’an 5:2)

In Islamic law, cooperation in sin refers to directly assisting or supporting a forbidden activity. Renting out a lawful property to guests is a separate and legitimate transaction.

Why the Income Is Halal

• Your property is lawfully owned and rented.
• Your transaction is solely between you and your guests.
• The platform merely provides a marketplace service. As a Muslim property owner, you should ensure your listings and interactions align with Islamic ethics to maintain the halal status of your income.

Any unrelated activities conducted by other users of the platform do not render your lawful transaction unlawful.

In Summary:

• Renting your property through Airbnb is permissible.
• The income you earn from it is halal.
• Your responsibility is to ensure that your dealings are lawful and honest, which encourages a sense of responsibility and trust in your actions.

If you wish to exercise additional caution, you may choose to give charity from your earnings, which can foster humility and a cautious attitude, while affirming that your income remains permissible.

Question 10:

Is it permissible to think about something haram

So if u think about what it would be like to do this thing with a person that is completely fictional in a completely fictional world would that be haram knowing that i fully know not to do this thing irl and would defo not do it irl ?

Answer 10:

Intrusive or passing thoughts about sinful acts are not sinful as long as you do not dwell and act on them, speak about them, or deliberately pursue them. If you clearly reject such thoughts and have no intention of acting on them, you remain under Allah’s mercy.

The Prophet (peace be upon him) said: Allah has forgiven my community for passing thoughts that cross their minds, as long as they do not speak of them or act upon them, which shows Allah’s mercy and understanding. (Al-Bukhari and Muslim)

He also said:

“Whoever intends a bad deed but does not do it, Allah records it as a good deed.” (Muslim)

Scholars explain that unwanted thoughts or whispers (Waswas) that arise are not sins because they are not fully under a person’s control. Sin occurs only when someone deliberately entertains or pursues such thoughts with intention.

If your attitude is: “I would never do this in real life,” it demonstrates faith and restraint, and you are not blameworthy. Recognizing this can help you feel confident in your faith and efforts to stay righteous.

What to Do

If such thoughts arise:

• Ignore them and do not dwell on them.
• Seek refuge in Allah by saying: Aʿūdhu billāhi min ash-shayṭān ir-rajīm.
• Shift your attention to something beneficial.

In Summary:

• Passing or intrusive sinful thoughts are not sinful.
• Sin occurs only when one acts on them or intentionally pursues them.
• Rejecting them is a sign of faith and may even bring reward.

Have peace of mind: Allah is Most Merciful and does not hold people accountable for involuntary thoughts.

Question 11:

background information:
i feel like i have no barakah in my time. i genuinely feel like i am constantly running out of time. no matter what i do, i take so long to do it. this has led me to being chronically sleep deprived during school days. it was never like this. this started in 2023 after i developed religious ocd along with gut issues. i have largely overcome my religious ocd but i still have on going gut issues (i am working on my gut but it worsens due to lack of sleep). i also have mental health problems.

have i spiritually overburdened myself ?
i spend a huge portion of my day praying salah and quran. alhmdullilah. i pray all my fardh salahs with sunnah and nafl plus more nafl salah’s. i take a lot of time to pray each rakah. alhmdullilah. i even read quran after every salah. it takes a huge portion of my time – i spend a minimum of 20-30 minutes on each salah. honestly speaking i don’t want to cut down on my salah and quran. but i don’t know. i feel like a hypocrite. salah, quran and dhikr adds to your time yet i feel like time constantly slips between my fingers and i feel so tired. i always go to bed late and i have to wake up early. i just can never find free time to do anything. i have so much time anxiety. i am constantly doing something. never ever just resting or laying down. i never understand how people (doing the same course as me) ever rest or chill or relax. i can’t even spend quality with my family. i don’t know what to do anymore. alhmdullilah i am very grateful for everything though. i just don’t want to live and feel this way anymore (constantly miserable). i just want barakah in my time. how do i get barakah in my time ? how do i not feel like time is constantly running away from me ? hours feel like minutes and minutes feel like seconds. it’s been almost three years now. i can’t do this anymore. i feel like i am stuck in a cycle that i can’t escape.

jazakAllah for your help. may ﷲ reward you immensely.

Answer 11:

You may have overloaded yourself with worship. Remember, Islam values your well-being, and maintaining balance can help you feel supported and at peace.

The Prophet (peace be upon him) said: “The religion is easy, and whoever overburdens himself in the religion will not be able to continue.” (Al-Bukhari)

Allah also says:  “Allah intends ease for you and does not intend hardship for you.” (Qur’an 2:185)

The Prophetic Approach

Islam promotes consistent and balanced worship, rather than excessive routines that harm one’s well-being. The Prophet (peace be upon him) emphasised moderation and cautioned against extremes in religious practice.

If lengthy prayer and recitation routines are causing exhaustion, stress, or neglect of responsibilities, it is advisable to scale them back to a healthy, sustainable level.

A Balanced Practice

Focus on:

• Performing the obligatory prayers properly.
• Adding the regular sunnah prayers.
• Engaging in moderate voluntary worship that does not jeopardise your health or responsibilities.

The Prophet (peace be upon him) said:

“The most beloved deeds to Allah are those that are consistent, even if they are small.” (Al-Bukhari and Muslim)

In Summary:

• Islam promotes balance, not extremism in worship.
• Worship should enrich your life, not harm your health or relationships.
• Scaling back excessive practices and returning to a balanced routine aligns more closely with the Prophetic method.

True barakah often arises from moderation, consistency, and peace of heart.