As-salamu alaykum wa rahmatullahi wa barakatuh.

We begin by sincerely thanking all our respected brothers and sisters who submitted their thoughtful questions for this fatwa session. Your commitment to seeking authentic Islamic knowledge and asking about matters of faith is a reflection of your desire to worship Allah with understanding and sincerity. May Allah reward you abundantly for your eagerness to learn and practice His religion.

We also extend our heartfelt appreciation to our distinguished guest scholar, Sheikh Ahmad Kutty, for graciously dedicating his time and sharing his knowledge. We are deeply grateful for his insightful responses and his commitment to providing guidance based on the Qur’an and the Sunnah.

Below, you will find the answers to the questions that were submitted for this session. We pray that these responses bring clarity, strengthen your understanding of Islam, and serve as a source of benefit for everyone who reads them. May Allah grant us all beneficial knowledge, sincere faith, and the ability to act upon what we learn. Ameen.

---

Question 1:

I am writing this because I am extremely confused, emotionally exhausted, and looking for sincere Islamic advice about my marriage. I will change names for privacy and refer to my husband as “Aziyan”.

Before explaining the issues in my marriage, I want to explain the kind of environment I grew up in because it shaped how I viewed marriage.

Since childhood, I saw a very peaceful marriage between my parents. I have never seen them fighting or disrespecting each other. My father runs a small business and my mother is a homemaker. Even though they are not highly educated, they always treated each other with love, care, and respect. My father used to take our family out every Sunday, and my mother would always prepare herself nicely for him. They supported each other in everything.

Growing up watching that kind of relationship made me believe that marriage is supposed to be a place of peace, mercy, and companionship. I always imagined that when I grow up, I would have a marriage like my parents. I wanted a husband who would treat me the way my father treated my mother, and I wanted to take care of my husband and children the way my mother did.

Because of that, I always dreamed of becoming a housewife. I wanted to raise children with good character, build a peaceful home, and live a marriage that would take us closer to Allah and eventually to Jannah. When I first started speaking to my husband, I told him clearly about these dreams. I told him that I wanted a healthy marriage, good in-laws, a peaceful home, and a family based on love and deen.

I completed my graduation but I did not continue studying further because I believed that after marriage I would become a housewife. Many people advised me to continue studying or working while I was waiting for marriage, but I did not listen because I believed my responsibility would be my home, husband, and children.

Now I sometimes regret that decision because I spent several years simply waiting for this marriage to happen.

I started speaking with Aziyan around 2019 with the intention of marriage. Over time he expressed strong love for me and promised that he would always choose me and build a life with me.

However, during the time our families were discussing marriage, I discovered something extremely painful. While we were engaged, Aziyan had continued having a physical relationship with his cousin during family gatherings and when they were alone. At one point there was even fear that she might be pregnant, although it later turned out she was not.

When I confronted him, he cried and begged for forgiveness. But instead of supporting the marriage, his parents cancelled the wedding and blamed me, saying that I was not a good girl and that this marriage would not bring goodness. Even though they knew what their son had done, they still supported him and opposed the marriage.

Despite that, Aziyan kept insisting that he wanted to marry me. There were many conflicts between our families. At one point he promised he would marry me even if his parents were not present.

But later he suddenly disappeared for about two weeks saying his parents had taken his phone and kept him away. During that time I was devastated and confused. Later I found evidence that he still had access to his phone during that time, which made me feel that he had lied.

After some time he came back again saying he still wanted to marry me. Eventually our fathers spoke again and the marriage was arranged with the condition that the previous issue with the cousin should never be revealed publicly.

Our nikah finally took place in early 2024.

However, even after nikah the ruksati was delayed again and again. His family said it would happen after six months, but it kept getting postponed. Finally, after about one and a half years, the ruksati happened.

When I finally went to live with them, I did not receive the welcome I had hoped for. I was given an empty room without proper arrangements like a bed or basic necessities. I felt extremely unwelcome in that house.

Another thing that hurt me deeply was the behavior of his younger sister. She is about 18 years old, and even though we live under the same roof, she has never once spoken to me properly. Not even a simple “hi” or “how are you”.

Sometimes I would go into the kitchen to cook something or sit in the hall, and she would pass by without even looking at my face. She completely ignores my existence.

What hurts even more is that whenever we attend family gatherings or functions, I see her constantly spending time with the same cousin that my husband previously had an affair with. They walk together, laugh together, and whisper to each other while passing by me.

Many times during functions they stay together the entire time, laughing and giggling, and it makes me feel extremely uncomfortable and disrespected. Even during normal family visits, they suddenly go into another room together and talk privately.

Not once has his sister tried to speak to me or treat me like family.

During the early period of our marriage I also experienced a miscarriage. That was an extremely painful time for me emotionally. Instead of staying with me that night, my husband left and went back to his parents because he feared they might become angry if they found out certain things. That moment broke my heart deeply.

Since then there have been many emotional difficulties between me and my husband’s family. My husband often asks me to ignore these issues instead of addressing them.

I also want to be honest about myself. I am not claiming that I am perfect. Because of the stress and pain, there were times when I raised my voice, argued, and said harsh things to my husband and even to my parents. I have even cursed my husband and his parents when I felt extremely hurt. I regret those moments and I know I should have controlled my anger better.

There has never been any physical abuse in my marriage, but emotionally I feel extremely drained and anxious.

Recently I came to stay with my parents during Ramadan because I needed some peace. He wanted to celebrate Eid with his family and I did argue and he stayed back
That evening his father called so,I went to his house with the intention of maintaining peace. However, the next day his family invited everyone and the same cousin was present there despite me clearly expressing that I am not comfortable with her presence. This triggered me deeply, and the situation escalated. I spoke directly about it, and there was an argument with his parents. I raised my voice in distress. I do not regret speaking up, but I know the situation became heated. Even his younger siblings compared me with his cousins wives and his parents said they didn’t do anything wrong and they only wish good for us… and told that they didn’t do Ruksati because they thought this marriage would not go further and has no khair so if it breaks let it. And still my husband says they are old generations and they need time to understand and they are not doing anything intentionally.

Now both families are involved, and I have come back to my parents’ house for peace.

My husband says he wants peace between me and his parents and wants us to live together, but I feel emotionally unsafe and uncomfortable in that environment. At the same time, he says he will not force me if I am not comfortable.

I am confused about what is the correct Islamic approach in this situation.

I kindly ask for guidance on the following:
1. If a wife feels emotionally unsafe or deeply uncomfortable in her husband’s family home, is she Islamically required to continue living there?
2. If the husband is unable or unwilling to establish separate accommodation due to confusion or financial struggle, what is the wife’s right in this situation? Should she be patient, or can she insist on living separately?
3. If the husband prioritizes his family’s expectations over his wife’s emotional well-being, how should this be handled Islamically?
4. In such a situation, is it wise to plan for a child, or should that be avoided until stability is achieved?
5. If conflicts keep repeating and emotional peace is not achieved, how does one determine whether to continue the marriage or step away?

I sincerely want to act in a way that is pleasing to Allah and protects my dignity, mental health, and future.

Jazakum Allahu khairan for your guidance.

Answer 1:

First, remember this important truth: Islam does not ask you to sacrifice your peace, dignity, or emotional well-being to please others. Marriage is meant to bring Sakinah—peace, love, mercy, and security—not constant fear and emotional pain.

1. You are not required to live with your in-laws if it is harming you.

Islamic scholars agree that a wife has the right to a home where her privacy and dignity are protected. If living with your in-laws causes emotional distress, you are within your rights to ask for separate accommodation or to stay temporarily with your parents while a solution is sought. Prioritizing your mental and emotional health is not selfish; it is part of caring for the trust Allah has given you.

2. Asking for a separate home is your right.

Your husband is responsible for providing accommodation according to his means. It does not have to be large or expensive, but it should offer you privacy and peace. Considering the family tensions, the unresolved issues with his cousin, and the pain you experienced during your miscarriage, your request for a separate home is both reasonable and supported by Islam.

You can gently say:

“I want our marriage to succeed, but I cannot heal while we continue living in this environment. I need a home where we can begin again in peace.”

3. Your husband has duties to both you and his parents.

Islam commands kindness to parents, but it also commands a husband to protect and care for his wife. The Prophet (peace be upon him) said:

“The best of you are those who are best to their wives.”

A good husband does not choose one duty at the expense of the other. Asking you to “be patient” without addressing the real problems is not enough. Love requires listening, protecting, and working together to find solutions.

4. It is wise to delay having children for now.

Children deserve a peaceful and loving home. Before planning for a child, it is important to rebuild trust, establish healthy boundaries with the extended family, and create a stable home where both of you feel safe and supported. Waiting is not a sign of weak faith—it is often a sign of wisdom.

5. Should you continue the marriage?

Only you can answer that after seeking Allah’s guidance.

If your husband sincerely understands your pain, works toward separate accommodation, sets healthy boundaries with his family, and is willing to seek counseling, then your marriage may still heal.

However, if, after sincere effort and reasonable time, nothing changes and your rights continue to be ignored, Islam does not require you to remain in a marriage that is harming your emotional and spiritual well-being. In such circumstances, Khul` or another lawful separation is a mercy that Allah has provided.

My gentle reminder

Your story reflects deep pain. You entered this marriage hoping for love, trust, and companionship, yet you have faced disappointment, family conflict, and the grief of miscarriage without feeling fully supported. Anyone in your situation would struggle.

If your pain has sometimes caused you to lose your temper, ask Allah for forgiveness and continue striving to respond calmly. But do not allow those moments to make you believe that your suffering does not matter. It does.

Please do not carry this burden alone. Seek the help of a trusted scholar or compassionate Muslim counselor who is not connected to either family. Let your parents support you with wisdom and kindness.

Above all, keep turning to Allah. Ask Him to guide you to what is best:

“O Allah, if there is goodness in this marriage, fill it with peace, love, and respect. If separation is better for my faith and my future, then make it easy and honorable, and replace my hardship with something better.”

Never lose hope. Allah is Al-Laṭīf, the Most Gentle. He knows every tear you have shed, every fear you have carried, and every prayer you have whispered. He never abandons those who place their trust in Him, and His mercy is always greater than any trial.

---

Question 2:

Is the Righteous Noachide considered ‘Ahl al-Kitab’ (People of the Book)?  
Can they be considered for dhimmi status?  Reference: https://en.wikipedia.org/wiki/Noahidism

Those who seek an Orthodox Judaism conversion are told to become this, first.

Most are Noachide for years, while the conversion process drags on.

And many remain Noachide for life. I am such.

Answer 2:

In Islamic jurisprudence, Ahl al-Kitab (People of the Book) primarily denotes Jews and Christians. Some scholars broaden this classification to include communities with a revealed scripture, such as Sabians and Zoroastrians.

However, a Noachide is generally not classified as Ahl al-Kitab in the technical legal sense. While Noachides believe in one God and adhere to the Seven Noahide Laws, they do not belong to a historically recognized scriptural community with its own revealed scripture.

Nevertheless, Islam holds such beliefs in high regard, respecting individuals who worship one God, reject idolatry, and strive for a moral life. These values align closely with Islam’s teachings on fitrah (natural moral disposition) and its universal message.

Historically, the legal status of Dhimmi was primarily applied to recognized scriptural communities under Muslim rule. Since Noachides did not constitute a distinct legal community in classical Islamic law, they were not assigned a separate legal category. Today, this historical framework is no longer applicable, as modern states operate on principles of citizenship rather than religious status.

In summary, while a Noachide is not technically considered one of the People of the Book, Islam respects anyone who sincerely believes in one God, lives by moral principles, and seeks truth. Such individuals deserve kindness, justice, and respectful dialogue, with their ultimate judgment resting solely with Allah.

---

Question 3:

When can laymen choose to follow a different ruling or view of another madhab? When it is emotionally easier (such as women attending the funeral procession of parents or friends although the Hanafi school says it’s discouraged and a sin)? Or when it’s less difficult to follow, there is more evidence, is better suited to circumstance (giving zakat in the form of sewing machines instead of food or clothing to those who urgently need a job year-round to support themselves and their large family.) Can a layman also choose to follow a ruling from extinct madhabs like the Jariri school if it’s appropriate?
And what role do the authorities have in following a different ruling of a madhab? Who are they and what do they look like in a country with so many different cultures, and when to follow their views and rulings? I’m not sure if it’s always, especially when it’s a personal issue affecting one person only (like travel or menstruation)?
In other words, in what conditions can a layperson choose to follow a different madhab? From what I understand, if you are a layperson and don’t have the specialized knowledge or study of scholars, it is permissible to follow whichever is easier from any of the madhabs, because all of them are derived from the teachings of Muhammad (PBUH). However it’s different for actual scholars. Also, for laymen, all opinions from all four schools are valid, and there is no such thing as the ultimate and most correct madhab in Islam, unless I’m mistaken. Of course, some things like fiqh can change depending on culture, place, and time.
However, some from my masjid say choosing a different view from another school is not allowed because it mixes and breaks the principles, processes, methods, and logic that madhabs follow and leads to always taking the easiest position. Are they incorrect? What would that even look like? (Like praying takbir as Shafi and ruku as Maliki?) Is always taking the easiest position even allowed, or is it seen as following your nafs and own personal desires? How can you tell the difference between choosing which rulings are easier to follow versus cherry picking them and falling into the trap of tailoring and distorting Islam to fit one’s needs and avoid obligations? I am also guessing that always choosing the lenient and most convenient over the more likely or more substantiated view is not allowed, at least for every case. At the same time, I thought Islam was partially about making religious matters easier, clearer and more flexible for Muslims to follow, within reason. I could be wrong, though.

*Does the Hanafi school really say attending the funeral procession is sinful for women? Can zakat actually be given as equipment or materials that help the needy make their own living? Is it actually okay to sometimes follow a different ruling if it speaks to your heart or aligns with your personal desires?

Answer 3:

A Muslim is not obligated to adhere to a single madhhab for every issue. Our primary duty is to follow Allah and His Messenger (peace be upon him) by seeking guidance from qualified scholars. As classical scholars stated, “The ordinary Muslim’s madhhab is the fatwa of the trustworthy scholar they ask.”

The four schools of law offer reliable methodologies for understanding the Qur’an and Sunnah. While it is generally advisable for most Muslims to follow one school as their primary guide, this does not preclude them from adopting a sound opinion from another recognized school when there is a genuine need, hardship, or stronger evidence.

However, we must avoid choosing opinions solely based on ease or convenience. Similarly, one should not combine rulings from different schools in a manner that invalidates an act of worship. Such decisions should be made under the guidance of knowledgeable scholars, not through personal preference or independent internet research.

For instance, the Hanafi school holds a stricter view on women accompanying funeral processions, whereas other recognized schools permit it under specific conditions. Likewise, many contemporary scholars permit Zakah to be given in the form of tools or equipment, such as sewing machines, to empower the poor towards self-sufficiency. These examples highlight the benefit of our rich legal tradition.

Great scholars also emphasized that Islamic law must be applied with wisdom and an understanding of people’s evolving circumstances. Blindly following opinions without considering their underlying purpose can result in hardship unintended by the Shariah.

Therefore, the optimal approach is straightforward: follow a recognized madhhab as your usual guide, consult trustworthy scholars when questions arise, and accept sound rulings from other recognized schools when there is genuine need or stronger evidence. This approach ensures fidelity to the Qur’an and Sunnah while benefiting from the wisdom, flexibility, and mercy inherent in the Islamic legal tradition.

---

Question 4:

Did Umm Haram (RA) get to physically fight in any battle before her death, or did she die the moment she stepped off the ship in Cyprus? I’m a little confused. Some say she died on the return trip?

Answer 4:

Umm Haram bint Milhan (Allah be pleased with her), a revered figure in Islam, is honored as a martyr, though she did not die in hand-to-hand combat, according to authentic Islamic sources.

During the Prophet’s (peace be upon him) lifetime, she, like many noble women of the early Muslim community, supported the Muslim army in battles such as Uhud and Hunayn by caring for the wounded.

The Prophet (peace be upon him) foretold that she would be among the first Muslims to sail in the path of Allah. This prophecy was fulfilled during the caliphate of `Uthman when she joined a Muslim naval expedition to Cyprus.

Upon landing on the island, she suffered a fatal injury when her riding animal stumbled or reared, causing her to fall. She was buried in Cyprus, where her grave remains well-known.

Although her death was not in direct combat, she passed away during a military expedition in the cause of Allah. Thus, the Prophet (peace be upon him) regarded her as a martyr, fulfilling his earlier prophecy.

---

Question 5:

Is working as a Platform Engineer (Software Engineer) in a bank halal?

Patform Engineers ensure that Bank Systems are up and running. They build and run the infrastructure where banking software runs, but they don’t write the banking software itself. Is this role permissible?

Answer 5:

Working as a platform or software engineer in a conventional bank is impermissible if your role involves designing, maintaining, or operating systems primarily dedicated to interest-based loans or Riba transactions, as this directly supports an activity forbidden in Islam.

However, if your work falls under general IT or infrastructure support—such as maintaining servers, networks, cloud platforms, or security systems that serve various banking functions—many respected contemporary scholars deem it permissible. They view such work as technically neutral and not directly involved in any particular interest contract. Other scholars, however, adopt a more cautious stance, advising avoidance if a suitable alternative is available.

A balanced approach suggests that if your work is confined to general infrastructure and you are not directly developing or managing interest-based products, you may rely on the more lenient scholarly opinion. Nevertheless, if Allah provides an opportunity for a comparable position in an Islamic financial institution or another industry, that would be the superior and more spiritually reassuring choice.

If you remain uncertain, describe your precise duties to a trusted and knowledgeable scholar and seek their guidance. Above all, pray to Allah to bless your livelihood and guide you to what is most pleasing to Him.

---

Question 6:

 I believe islam is a religion of emancipation. I believe it eradicated recism. But then why the traditional scholars gave fatwas where it seem islam supports sexism? I felt so hurt when I read those fatwas specially the ones where it says that a wife can’t even go out without her husband’s permisssion! How is this not treating a woman as a slave. Allah has created woman as a full human being but the how does shuch fatwas make sense?

1. Almost all scholars said that wives can’t go outside without husband’s permission and as a reason they gave the reason of safety. Does islam really say that a wife can’t go out without husband’s permission? (here I am not asking about the necessity going out)
2. If we say that the reason behind this is protection, then nowadays we have a social security system which was not available earlier. Apparent safety is assumed. In such a case can a husband now really have the ‘Right’ to prevent his wife from going outside? In the fatwa websites they beat around the bush like -> she can go outside for necessities like visiting doctors etc even without permission. But what about just going outside and have a cup of tea with a friend? Isn’t it an emotional necessity? Isn’t moving freely a basic human need?
3. Nowadays, when almost in every place there are women, they are working, having careers, education, so in such a situation if a husband prevents her from this thing, how doesn’t it contradict the verse where Allah asked them to treat the wife in accordance to urf?
4. Actually, how much is the right of the husband? When I read the fatwas it seemed that the wife is a second class citizen. I really want to know. I felt suffocated, I found no answer. I swallowed my question.
5. Suppose if I can financially sponsor my study then can the husband prevent me to study, going to university? If his rights are related to his financial responsibility then can he prevent in this case?
6. What if he ‘Really’ feels that going to some university is ‘Bad’ for me, but I find it better for me, now if I choose it will I be called ‘disobedient’? How to reconcile the right of a Qawwam with his duty?
7. Most importantly, when I searched in the websites fatwa websites) they gave so much importance to the fact the husband will be providing financially. And that is why he has the right to prevent wife. Some even said he can prevent from going to parent’s house! But on the other hand when they describe the nafaka that a husband is required to provide that doesn’t actually include so much. Basic food, basic dress and a basic house. WHich a lady can easily afford nowadays. Though they said that the husband is required to treat with kindness. But this is something which can not be enforced by the court. right? I mean you can’t prove your kindness or emotional harshness to any human. So why would a woman even dare to get married when in this relation the only guaranteed thing for her is basic nafaqa (as society is much secured now husband doesn’t need to provide physical security also) and in lieu of that she will need to leave the freedom of her living the life in her own way?

8. Moreover many scholars also say the husband will be the last one to take a decision in dispute. Why is this? Is this just because he provides nafaqa? Why a woman would even dare to get married and put her ambitions at stake. Allah created us as a free human being. Then why does the role, position of a wife (that I got to know from many scholars) seem to be more like a prisoner? If you can not go outside without someone else’s permission then what is your difference with a prisoner?

I could not find peace in my mind. Such fatwas made me suffocate. I am scared of marriage. I don’t want to ever get to be a mother of a daughter. Because it is so tough to endure such fatwas.

If you gave some detailed reply perhaps many more women like me would get some peace.

No doubt Allah is FAIR. But many fatwas made me depressed. I could not understand the fairness when I read those fatwas. Then somehow I calmed my mind. But slowly I have become very depressed. I really want to know, how a wife is not a second class citizen? If someone’s each and every thing can be dictated by someone else how is she different than a slave?

And moreover many contemporary scholars say that this will be implied only in case of household (family matters). Where the husband is the last decision maker. But if I am in a family, I am giving my 100% to that home, I left my parents and started living with this man but still his decision is the last? Why? just because he will earn the bread and butter? Then why would one girl even dare to marry?

how much is the ACTUAL right of the husband in family matter.

Answer 6:

It is understandable to feel that Islam should embody fairness and justice. Indeed, the Quran and Sunnah do not relegate women to second-class status or treat them as prisoners. A wife is a complete human being, accountable to Allah in her own right, possessing her own dignity, rights, and responsibilities.

While some classical scholars suggested a wife should seek her husband’s permission before leaving the home, many contemporary scholars clarify that this ruling must be understood within its historical context. In earlier eras, travel and public life often presented genuine dangers. Thus, the intention behind the ruling was to safeguard the family and maintain harmony, not to curtail a woman’s freedom or independence.

Today, in societies where women can safely pursue education, work, visit family, attend the mosque, volunteer, or meet friends, numerous respected scholars explain that a husband’s role is one of cooperation, consultation, and care, rather than absolute control. He should not prevent his wife from engaging in lawful activities without a legitimate reason. Marriage is intended to be a partnership where both spouses respect each other and make decisions collaboratively.

Islam also grants a wife many significant rights. These include the right to choose her spouse, receive her mahr (bridal gift), be financially supported, live with dignity, receive kind treatment, seek beneficial knowledge, maintain family ties, and, if necessary, seek separation from a harmful marriage. Similarly, a husband has rights to loyalty, mutual respect, and cooperation, but he has no right to abuse, humiliate, isolate, or unjustly control his wife.

The Quran describes the husband as Qawwam, signifying one who bears responsibility and care for the family, not a dictator. His authority is a trust from Allah, and he will be held accountable for how he exercises it. The Prophet (peace be upon him) taught that, “The best of you are those who are best to their wives.” This statement represents the true measure of leadership in Islam.

Ultimately, marriage in Islam is not about power or control. It is about love, mercy, tranquility, mutual consultation, and respect. A successful marriage is one in which husband and wife help each other grow closer to Allah, honor each other’s dignity, and build a home filled with compassion and peace. Whenever cultural norms or personal attitudes transform marriage into domination or oppression, they deviate from the spirit of the Quran and the beautiful example of the Prophet (peace be upon him).

---

Question 7:

Is buying stocks from Awaed app halal? It has SpaceX/Amazon/Google/other public software companies. Its done under the Accounting & auditing org for Islamic financial institutions (AAOIFI) along with Ratings Intelligence which works with several prominent sharia scholars worldwide. They have a sharia compliant badge too. But some companies have a purification% (practice of calculating a small impure portion and donating it to charity so your earnings stay clean). Is buying stocks in a company that has purification% halal?
Also, the app has S&P500 (Shariah compliant & is halal investment). It has 0% purification. But I’ve read online that I still have to purify the income I get by giving to the poor. Can I buy stocks from this company too?

Answer 7:

Yes, it is generally permissible to invest through platforms like Awaed if they adhere to recognized Shariah standards, such as those established by AAOIFI, and are overseen by a qualified Shariah board.

These platforms meticulously screen companies before including them in their investment portfolios. They exclude businesses primarily involved in activities clearly prohibited in Islam, such as conventional banking, alcohol, gambling, pornography, and similar industries.

Additionally, they conduct financial screening to ensure that a company’s interest-based income and debt remain within the limits accepted by contemporary Shariah scholars.

You might observe a “purification percentage” listed alongside some companies. This does not indicate that the investment is impermissible. Instead, it signifies that a very small fraction of the company’s income originates from non-halal sources, such as bank interest. To purify your earnings, you would donate this small percentage of your dividends or profits to charity, without expecting spiritual reward from that specific donation. The remainder of your investment is considered halal.

The same principle applies to Shariah-compliant S&P 500 funds and ETFs. These funds exclude companies engaged in prohibited activities and follow recognized Shariah screening standards. If a fund explicitly states that no purification is required, you may trust its Shariah board’s assessment. If it provides a purification percentage, simply donate that amount from your returns.

In summary, investing in Shariah-screened stocks and funds offers a permissible and responsible method for wealth creation. By selecting companies that meet recognized Shariah standards and purifying any small amount of mixed income when necessary, you can invest with confidence while upholding Islamic principles.

---

Question 8:

Over 3 years ago, I wanted to transfer 10,000 SAR to my family back in Sri Lanka using a bank in Saudi Arabia.

However, the money failed to go through and I contacted the bank to refund the money back to me.

But after sometime, I got the message that the money had gone through to my family. And by that time unfortunately, the bank had already refunded the money back to me.

I tried contacting them several times after that to take back the 10,000 SAR as it didn’t belong to me. They replied that they would, but nothing happened. I did this a few times in two months with no luck.

I haven’t touched a single penny from that amount. What should I do? Should I give that in charity? Or can I use it for my personal use.
Jazakallahu khair.

Answer 8:

You acted correctly by acknowledging that this money does not belong to you and by not spending it. In Islam, money that enters your account by mistake remains the property of its rightful owner, and your duty is to return it if possible.

In your specific situation, the bank mistakenly refunded 10,000 SAR even though the original transfer had already reached your family. Since this money belongs to the bank, it is not permissible for you to use it for your own benefit.

You have already demonstrated your honesty by repeatedly informing the bank and requesting that they reclaim the funds. If feasible, make one final, serious attempt to return the money. This could involve visiting a branch, requesting written instructions, or asking for account details to facilitate a direct return.

If, after every reasonable effort, the bank still fails to respond or there is no practical means to return the money, many scholars advise donating the full amount to charity on behalf of the bank. Your intention should be to return the owner’s money in the only way available, rather than making a personal charitable donation.

Until the money is either returned or given to charity due to the genuine impossibility of returning it, you must not use it for your personal needs.

You have already shown honesty and integrity. By pursuing one of these two options—either returning the money or, if that proves impossible, donating it to charity on behalf of its owner—you can be confident, by Allah’s permission, that you have fulfilled your responsibility.

---

Question 9:

I am seeking urgent guidance regarding my marriage status and a dangerous family situation. An Islamic marriage contract (Aqd) was signed between me and a man over a year ago, but the wedding has not taken place and the marriage has not been consummated. I do not want to go through with this wedding, but I don’t know if I should stay married as protection from my father even though I don’t love the man I married because it was out of necessity.
​My father is extremely abusive, has a history of severe physical violence and death threats against my mother and me, and is using coercion to force this wedding. My mother has left Islam due to his severe abuse and has managed to get away from him. She is now offering to help me run away and escape back to America.
​However, my sister tells me that if I run away with my mother, my father will take his anger out on my siblings who are left behind, and that it will be my fault.
Based on Islam, what do you think I should do in this situation? Should I take my mother’s help and run away back to America?
​Given that my mother has left Islam, is it Islamically permissible for me to take her help to escape my father’s abuse and forced marriage to get back to America?
​Am I Islamically or morally responsible for any abusive actions my father takes against my siblings if I choose to escape his violence?

I don’t want to oppress anyone, neither the man I am married to or myself. I just no longer know what to do anymore.

Answer 9:

First, remember this: Islam does not ask you to remain in danger or endure abuse. Your life, dignity, and safety are precious in the sight of Allah. You are not responsible for an abusive parent’s wrongdoing, nor are you required to sacrifice your future to protect someone else’s sins.

If your marriage contract was made under genuine coercion, many scholars hold that you have the right to challenge or annul it. Even if it is legally valid, you are still entitled to seek a divorce or Khul` if you do not wish to remain in the marriage. Islam does not require anyone to stay in a forced marriage.

If your father has been physically abusive or has threatened your life, you have every right to leave and seek safety. If returning to America with your mother’s help is the safest option, it is Islamically permissible, even if your mother is not Muslim. Islam allows us to seek help from anyone in protecting our lives and escaping oppression.

You are not responsible if your father chooses to mistreat your siblings after you leave. He alone will answer to Allah for his actions. While you should continue to care for your siblings and help them where you reasonably can, you are not required to remain in danger to control your father’s behavior.

You are also not wronging your husband by ending a marriage you never freely accepted. It is more just to be honest than to remain in a relationship built on fear and coercion. If possible, seek the help of a trusted scholar or Islamic center to arrange an annulment, divorce, or Khulʿ in the proper Islamic manner.

For now, your priority should be to get to a place of safety, seek support from trustworthy family members, scholars, or counselors, and ask Allah to guide you to what is best.

Above all, remember that Allah is Just and Most Merciful. He knows everything you have endured. He does not ask you to carry burdens beyond your strength, nor does He ask you to remain in oppression. Trust Him, take lawful means to protect yourself, and pray that He opens for you a future filled with peace, dignity, and hope.

---

Question 10:

I pray you are well.

I am seeking a detailed Shariah ruling regarding “proprietary (prop) firm trading”. I have researched this topic extensively but have found differing opinions among scholars. My sincere intention is to avoid anything that is haram and only earn income that is pleasing to Allah.

The prop firm model I am referring to works as follows:

* I pay an evaluation (challenge) fee to participate.
* During the challenge, all trading takes place in a **simulated (demo) environment**.
* The company states that **no real trades are executed in my name**.
* If I pass the evaluation, I receive a funded account, but the company states that this account is also **simulated**, and payouts are based on my performance according to the company’s rules.
* I intend to choose a **swap-free (Islamic)** account, meaning there are no overnight swap or interest charges.
* The company states that the challenge fee is an evaluation fee and not a margin deposit, investment, or capital contribution.
* The account balance shown (for example $15,000 or $25,000) is virtual and exists only for the purpose of evaluating my trading performance.

From my understanding:

* I am not borrowing real money.
* I do not owe the company money if I lose.
* I am not responsible for any losses beyond the evaluation fee.
* The buying power shown in the account is simulated.
* The company does not provide me with a real loan or transfer actual capital into my account.

I also understand that the company may internally decide to copy or hedge the trades of successful traders in the live market, but this decision is entirely theirs. I do not know if my trades are copied, I do not request this, and I have no control over it.

I further understand that many prop firms do not publicly disclose the exact source of the money used to pay successful traders. It may come from evaluation fees, company profits, investors, hedging profits, or a combination of these sources.

I would sincerely appreciate your guidance on the following questions:

1. Since all trading is simulated and no real trades are executed in my name, am I actually entering into a forex transaction that falls under the rulings of **ṣarf (currency exchange)**, or is this considered a different type of contract?

2. If the company does not lend me real money and the displayed account balance is only virtual, does the Islamic ruling regarding **margin trading** and **financial leverage** still apply? If it does, could you kindly explain the fiqh principle that makes it apply even though there is no real loan?

3. Does using a genuine **swap-free account** remove the concern of **riba**, or are there other forms of riba that may still exist in this arrangement?

4. Is paying the challenge fee considered payment for an evaluation service, or does it resemble **maysir (gambling)**? What are the criteria that distinguish a permissible evaluation fee from an impermissible wager?

5. Does this arrangement involve **gharar (excessive uncertainty)**? If so, which aspects of the contract create that uncertainty?

6. Is it permissible to receive performance rewards if the payouts come from the company’s general business funds rather than profits generated by actual trades executed in my name?

7. If the company copies successful traders’ strategies into the live market without my involvement or knowledge, does that affect the permissibility of my earnings?

8. If part of the company’s income comes from evaluation fees paid by unsuccessful participants, does that affect the permissibility of payouts received by successful traders?

9. Are there any other Shariah concerns in this business model that I may have overlooked?

10. If this specific arrangement is not permissible, could you kindly identify the exact contractual elements that make it impermissible? For example:

* Is it because of the evaluation fee?
* The nature of the contract?
* The payout structure?
* The company’s revenue model?
* The simulated trading environment?
* Another reason?

11. Finally, what changes would need to be made for this type of proprietary trading arrangement to become fully Shariah-compliant?

I kindly request that your answer be based on the Qur’an, the Sunnah, and recognized principles of Islamic jurisprudence. If there are differing opinions among contemporary scholars, I would be grateful if you could explain the evidence and reasoning behind each view.

My sincere intention is not to seek an easy ruling, but to ensure that my income is halal and to avoid doubtful matters. If this type of prop firm trading is not permissible, I am prepared to leave it for the sake of Allah. If it is permissible under certain conditions, I would like to understand those conditions clearly so that I can comply with them.

May Allah reward you for your time, knowledge, and guidance.

**Jazakum Allahu Khayran.**

Answer 10:

Contemporary scholars hold genuinely differing opinions regarding prop firm trading. While some find aspects of the evaluation process permissible, many others believe that most retail prop firms currently do not fully adhere to Islamic principles.

An evaluation might be considered permissible by some scholars if it functions purely as a skills assessment on a demo account, involving no actual trading, no interest (Riba), and a legitimate fee for training and assessment. However, many prop firms fail to meet these specific conditions.

Primary concerns stem from many firms dealing in CFDs, derivatives, and other non-Shariah-compliant instruments. Additionally, their business models often feature excessive uncertainty (gharar) and elements akin to gambling (qimar). Frequently, traders pay a challenge fee predominantly for the prospect of obtaining a funded account, and the firm’s profitability is often reliant on participants who do not pass the challenge.

While a swap-free account eliminates an explicit interest charge, it alone does not render the entire arrangement halal. The underlying contracts, the assets traded, and the overall business model must also conform to Shariah.

A prop firm would achieve significantly greater Shariah compliance if it exclusively traded halal assets, charged authentic fees for genuine services, avoided gambling-like characteristics, and operated under the oversight of a qualified Shariah board.

In summary, if a prop firm cannot unequivocally demonstrate that its contracts, assets, fee structure, and payout model comply with Shariah, the prudent approach is to avoid it. If you are evaluating a particular firm, it is advisable to have its contract and terms scrutinized by a knowledgeable and trustworthy Shariah scholar before committing your time or capital.

---

Question 11:

Why does Islam allow women to voluntarily participate in battle when so many other cultures and religions prohibited them from doing so? This goes for women working as well. In Islam’s eyes, what is different? Were these women allowed to fight as soldiers on the frontlines of battle alongside the men if they wished, and not just as backup or in supportive roles only?

Is there anything prohibiting Muslim women from fighting in combat roles or positions on the frontlines of battle now?

Answer 11:

Islam has always recognized women as active, not passive, members of society. From its earliest days, women have played a vital role in serving and protecting the Muslim community. They tended to the wounded, transported water and supplies, encouraged fighters, and, in extraordinary circumstances, even participated in battles.

The Prophet (peace be upon him) welcomed these contributions and commended women who displayed courage when needed. Notable examples include Nusaybah bint Kab (Umm ʿAmmarah), who defended the Prophet (peace be upon him) during the Battle of Uhud when the Muslims were attacked, and Umm Sulaym (may Allah be pleased with her), who carried a weapon to defend herself and the Muslim army if necessary.

These instances demonstrate that Islam did not completely prohibit women from fighting. Nevertheless, direct combat was an exception rather than the norm. Most women served in equally valuable medical, humanitarian, and support capacities within the Muslim community.

This balanced perspective remains relevant today. While no explicit religious text absolutely forbids women from combat roles, many scholars contend that such involvement should occur only out of genuine necessity, for a just cause, and in adherence to proper Islamic guidelines, including the preservation of modesty, dignity, and safety.

A similar principle applies to women working outside the home. Islam does not prohibit this; throughout Islamic history, women have excelled as business owners, teachers, scholars, doctors, and community leaders. They are permitted to work in any lawful profession, provided their work is halal and they uphold Islamic values.

In essence, Islam views women as full partners in the development and protection of society. Whether in times of peace or crisis, women are encouraged to utilize their talents and abilities in ways that serve Allah, benefit the community, and preserve their dignity and faith.