As-salamu `alaykum wa Rahmatullahi wa Barakatuh,

Welcome to our fatwa session. We are grateful for the overwhelming response from our community; thank you to everyone who took the time to submit their questions and seek deeper understanding of their faith.

We would also like to extend our sincere gratitude to our esteemed guest, Sheikh Ahmad Kutty, for sharing his time and scholarly expertise to provide clarity on these important matters of jurisprudence. Your questions have been addressed with care, and you can find the full list of answers detailed below.

Question 1:

Would it be sufficient to rectify my workplace wrong by donating to charity?

My former workplace paid for a training for me to do. It cost about £538.80. I started the

course but didn't exactly finish it. I kept procastinating it but was completing other tasks. I

even paid for a course extension because the deadline passed and I hadn't finished the

course-they were aware of me paying for the extension. They thought I was close to

finishing the course but I had only done like 2 of the first few modules. I made it seem like I

was almost done but i wasn't. Before I left, I submitted the course completion certificate I

received, but what I had done was I actually skipped through the slides of the course to get

to the end and wasn't actively learning. I feel really bad I didn’t actually complete the

course and ashamed to tell them. I don't plan on using the certificate I got for anything as I

didn't actually do the course. I want to donate the money they paid for me to do the course

to charity because I feel I wronged them. Would it suffice for me to do so?

Before I left, I had asked HR if I could pay them back for the course although I didn't tell

them my honest reason – they said something like I couldn't because payslips had already

been issued. I don't know if they would have taken it if not and I insisted they might've.

They also had a rule that if training was up to about £1000 and an employee was living they

would have to pay it back but if less than that like mine was, they wouldn't. But in my

situation, I made it seem like I completed the training when I didn't.

Answer 1:

What happened here is serious—but it is not beyond repair, God willing. It calls for clarity, honesty, and a deliberate effort to set things right.

There are three elements to what occurred. You benefited from their time and money. You created the impression that the course was nearly complete when it was not. And you accepted a certificate that does not reflect genuine learning.

In ethical terms, this touches on truthfulness and trust; in religious terms, it involves the rights of others—and those rights cannot be overlooked.

Because of that, repentance here is not only inward. It must also be outward.

Begin by stepping away from the action itself. Do not return to it. Then turn to Allah with sincere remorse—acknowledging the wrong, asking for forgiveness, and forming a firm intention not to repeat it.

But the matter does not end there. What gives this situation its weight is that others were affected. So an effort must be made to address that.

Reach out to the employer. There is no need for long explanations. A brief, honest message is enough: that you did not properly complete the training, that the certificate does not reflect reality, and that you regret this. Offer to return the cost or accept whatever resolution they consider fair.

Once you have done this, you leave the matter with them.

If they ask for repayment, then do your best to fulfill it, even if it takes time. If they choose to overlook it, then you accept that as their decision, knowing you have taken responsibility.

It is important to understand that giving the equivalent amount in charity does not substitute for this step, because the right belongs to them. Charity remains a good and recommended act—but it follows, rather than replaces, an attempt to correct the wrong.

If, after genuine effort, you are unable to reach them, then giving that amount in charity with the intention of clearing your liability is a reasonable course.

The unease you feel is not a burden—it is a sign of moral awareness. It is what moves a person from error to correction.

So proceed with calm resolve. Be truthful. Take responsibility where you can.

Set aside the certificate; do not rely on it again. Give what charity you are able. Ask Allah for forgiveness and for a better path ahead.

And then move forward—not by ignoring what happened, but by having faced it honestly and taken steps to make it right.

Question 2:

I have a question that is causing all kinds of distress and anxiety. I am 18 years old and I

deliberately broke my fast for one day during Ramadan. I know I have to make it up with

Kaffarah and I am physically capable of fasting 60days, however I fear doing so because I

know my parents would never let me do such a thing. They don’t believe in some of (what

they would say) “extreme principles” of Islam and would not let me fast 60 consecutive

days even though it is obligatory. Would it be permissible for me to pay Kaffarah by feeding

60 poor people instead because I feel that if I don’t fast 60 consecutive days Allah won’t

accept my repentance but then again my parents would not let me fast for 60days. Please

help me Sheik, should I try and fast 60 days or should I pay to feed 60 people?

Answer 2:

 You deliberately broke a fast-during Ramadan, which is a sin. However, the path back to Allah is open, and the way forward is clear. Begin with repentance. Turn to Allah sincerely.

Acknowledge your mistake, feel regret, and seek His forgiveness. Resolve firmly not to repeat it. Then, make up for that one missed day of fasting, as all scholars agree on this. The question of Kaffarah—whether it involves 60 days of fasting or feeding the poor—is where scholars differ.

Many scholars assert that this heavier expiation is only necessary for marital relations during the fast, while breaking the fast by eating or drinking requires only making up the day and sincere repentance. Others believe Kaffarah applies to deliberate eating and drinking as well. Your next step depends on which reliable opinion you follow.

If you adhere to the first view, your path is straightforward: repent sincerely and make up the missed day.

You may choose to give charity as an act of humility and gratitude, but it is not obligatory. If you follow the second view, then Kaffarah becomes relevant.

The usual order is to fast for 60 consecutive days. If that is genuinely not feasible, then you feed 60 poor people. Here, you must be honest with yourself. Is it truly beyond your ability to fast those days, or is it fear of difficulty or family reaction?

Your parents cannot prevent you from obeying Allah, but your situation still matters. If fasting those days would lead to real harm or make your living situation unsafe, many scholars would consider that a valid reason to opt for feeding the poor instead.

So, take it step by step: Repent sincerely. Make up the one day. Follow a sound scholarly opinion you trust. And if Kaffarah is required, do what you can genuinely do. Remember: Allah judges you by your actual ability, not by what seems possible in theory. You are young, you feel regret, and you want to make things right. That is a good sign. Allah is not looking to turn you away—He seeks sincerity and effort. If you wish, you can share more details, and I can help you follow the most appropriate path.

Question 3:

Dear Esteemed Scholars, I am seeking a detailed Sharia perspective on the modern

'Proprietary Trading Firm' (Prop Firm) business model. While there are existing fatwas stating that profit-sharing from simulated (demo) accounts is permissible (as it is a fee for

service or a performance bonus), I have a specific question: Some global firms replicate a

trader's successful 'funded' account trades onto their own real corporate accounts in the

background (copy trading) to execute them in the actual market. Does the fact that the firm

uses the trader's simulated signals to perform real-market transactions change the ruling on

the permissibility of the profit shared with the trader? I look forward to your insightful

guidance on this technical detail.

Answer 3:

The ruling on prop firm payouts is not as simple as the screen you see. It depends on what is happening behind it.

On the surface, you are trading a demo account. The firm tells you: reach a target, and we will pay you. In that case, your income can be seen as a reward for skill—like a performance bonus. If nothing else impermissible is involved, this is generally acceptable.

But the deeper question is this: what does the firm do with your trades?

Some firms do nothing more than simulate. They pay you based on your results, without placing real trades. In that case, the matter remains straightforward.

Others, however, mirror your trades in real markets. Here, the ruling shifts. Your role is no longer just performance on a screen—you are effectively guiding real transactions.

If those real trades are done in permissible ways—such as genuine shares or spot transactions without interest or prohibited contracts—then your earnings remain permissible. You are being rewarded for skill applied within a lawful activity.

But if the firm operates through clearly impermissible means—such as CFDs, interest-based leveraged forex, or speculative derivatives—then your trades are feeding into that system. Even if you never see it, your signals are being used in ways that are not allowed. In that case, your earnings become problematic.

So the issue is not the demo account itself. It is the reality behind it.

If their real trading is permissible, your income is permissible. If their real trading is not, then your income cannot be separated from it.

Because many prop firms today rely on questionable models, caution is wise. Try to find out what they actually trade. Do they deal in real assets, or mostly in leveraged and derivative products?

The answer to that question is what should guide your decision.

Read more:

• Is Prop Firm Trading Halal If Firms Copy Your Trades?
• Is Prop Firm Forex Trading Halal?

Question 4:

I have anxiois thoughts my mind tell bad things about anyone like It says to Allah that

make it happen instead of this like someones life I want that thing but not instead of life but

I fear to fill my wish I feel it will take the life I dont know I have said about which thing to

do

Answer 4:

What you’re experiencing are intrusive thoughts, and you’re not accountable for them as long as you neither accept nor act on them.

In Islam, judgment is based on your choices and intentions—not every fleeting thought. Sometimes, a frightening idea about harm or loss suddenly appears and feels real. But you don’t want it; it scares you. This alone shows it’s not your desire. It’s merely Waswasah—unwanted noise from anxiety. It’s not a real Duʿaʾ and doesn’t cause anything to happen.

When these thoughts arise, keep it simple:

Let them pass. Don’t argue with them.

Quietly say: Aʿudhu billahi min ash-shaytan ir-rajim and Astaghfirullah.

(I seek refuge in Allah from Satan, the outcast, and seek forgiveness of Allah)

Remind yourself: Allah knows my heart. He knows I don’t want this.

If the thoughts are persistent or overwhelming, it’s wise to seek help from a trusted therapist or doctor. Conditions like anxiety or OCD can be treated, and caring for your mind is part of the trust Allah has given you.

Feeling distressed is a good sign. Someone who truly wished harm wouldn’t feel this way. You’re not a bad person—you’re a believer facing difficult thoughts, and Allah sees your effort and patience.

Read more:

How to Reaffirm Islam after Doubts and Intrusive Thoughts

Question 5:

I’m still in debt and have mortgage through conventional bank. During covid and large family we struggled to get rental apartment as its too expensive especially during covid and large family means high rent than mortgage . During covid it was 0 percent so i took up the mortgaged loan and bought small apartment with minimal amount in a distant area from city and started living there. I still owe and i ask for forgiveness from Allah to get this debt paid off soon. Will this be forgiven as these countries dont offer halal mortgage if offered they are too pricey abd stricter rules. I tried to sell off its not getting sold to get rid off soon as covid is over. Now i still owe money can i rent and will this income will be halal? Also duas to pay off asap.

Answer 5:

Many Muslims today face a real and pressing question: can they buy a home through a conventional mortgage?

At the level of principle, the answer is clear. Interest (Riba) is prohibited, and a believer is meant to approach it with caution and seriousness. But Islamic law also recognizes that people live within constraints—especially in societies where halal financial options are limited and housing is not easily secured.

Because of this, many contemporary scholars, particularly those working with Muslim minorities, have revisited the issue in light of lived realities: rising rents, long-term instability, and the difficulty of raising a family without a permanent home.

Their reasoning often rests on two established principles.

• The first is need (Hajah). When a genuine and widespread need exists, the law allows a limited concession, even in matters that are normally restricted—provided no reasonable alternative is available.
• The second is choosing the lesser of two harms. When both available options carry difficulty, one may choose the path that leads to less overall harm.

This means weighing two realities. Renting may avoid direct involvement in interest, but it can lead to years of payments with no ownership, little stability, and ongoing financial pressure. Buying through a mortgage, while ethically problematic, can gradually lead to ownership and security.

For this reason, a number of scholars consider purchasing a modest home through a mortgage to be the lesser of two harms where no viable halal option exists.

But this is not a blanket permission. It is a constrained allowance.

It depends on intention: the goal should be need, not luxury. It requires moderation: choosing a reasonable home within one’s means. And it calls for effort: trying to reduce and repay the mortgage as quickly as possible.

Just as important is the inner stance. This concession does not change the ruling on interest. Rather, it reflects a response to difficulty. A believer remains aware, cautious, and seeks forgiveness—while hoping for a time when fully halal options are available.

In the end, this is not a simple yes or no. It is an attempt to balance principle with reality, without losing sight of either.

It should also be noted that this position has been adopted by major Fiqh Councils in Europe and North America, which have studied the issue carefully in light of the circumstances facing Muslim minority communities.

Read more:

• Buying House on Mortgage in Islam
• Is Purchasing Houses with Usurious Loans in the West Allowed?

Question 6:

I want to Inshaallah give khutbah one day at our main masjid. I want to practice before I give khutbah in front of such a large crowd by giving khutbah in my university musallah. My question is, Alhamdulillah I have a car that I have been already going to the masjid for Friday prayers. Now, is it allowed for me to not go to the masjid when I have the capabilities to, and deliver khutbah at my university for the purpose of becoming more confident in giving khutbahs? Can I do this many times? How about even after I give khutbah at the masjid once Inshaallah, is it okay for me to give khutbah at my university again?

Answer 6:

You can lead the Friday prayer at your university prayer space, even if you can go to the main mosque, as long as the Friday prayer on campus is valid. Today, scholars agree that there can be multiple Friday prayers in one city. What matters is not attending the largest gathering but attending a valid Friday prayer. If the campus prayer has a proper sermon, enough people, and the two prayer units at the right time, then you have fulfilled your duty.

You have not missed Friday prayer—you have just prayed in a different place. Your intention is also important, and in your case, it is good. You are not avoiding the mosque out of neglect; you are helping students and preparing to give the sermon. This is part of spreading the faith and building the community.

Many of the Prophet’s companions learned by stepping up in this way—helping where needed.

So, there is no harm in leading Friday prayers regularly on campus. You can also alternate—sometimes praying at the main mosque, other times leading at the university.

Both are valid options. What is important is to keep two things in mind: that the campus Friday prayer meets the basic rules of Islamic law and that your intention remains sincere—serving Allah and His people, not competing with the main mosque. If you hold on to these, then your effort is not only allowed—it is worship and a way to grow into leadership with humility and responsibility.

Question 7:

My spouse has stopped got sick and has stopped praying completely.
The reason for not praying according to the person in question is that he/she is sick and feels dizzy and forgets the words when they are praying.
I have been full time care take of my spouse due to the seriousness of the chronic disease that requires me to perform crucial treatment.
My spouses parents are elderly and they are afraid of assisting their child with the treatment.

I have tried to give friendly reminder of prayers and also informed of optionals prayer method for person with their condition.
But this has not changed the opinion of this person.

Is our marriege valid or should I leave the person in question?

Answer 7:

Prayer is not an insignificant part of Islam—instead, it is a critical pillar, second only to recognizing the Oneness of Allah. It is the first act a person will be questioned about, and it is the daily link between a believer and Allah. When prayer is neglected, it is not just a missed routine; it is a serious breach that places one’s spiritual state—and ultimately one’s salvation—at risk. Your wife needs to understand the weight of this. This is not a minor lapse, but a grave matter that deserves urgent attention and sincere reflection.

It is important to distinguish between denial and neglect. If a person abandons prayer out of rejection—denying its obligation—that is a far more serious issue. But if it is out of weakness or laziness, then she remains a Muslim, even though she is committing a major sin.

In that case, your marriage remains valid. You are not required to end it. Rather, your role becomes one of wise, patient guidance.

Encourage her to pray, but do so with care and consistency. Speak to her about the importance of prayer, not only as an obligation, but as a source of peace, strength, and meaning. Remind her gently, without harshness or constant confrontation. Sometimes a calm word, a shared moment, or even your own steady example can have a deeper impact than repeated pressure.

Make Duʿaʾ for her. Hearts are ultimately in Allah’s hands. And remain patient—change in matters of faith often takes time.

Do not belittle the issue. Recognize the seriousness of it, both in your own heart and in how you communicate it. Balance concern with compassion, firmness with wisdom.

Your goal is not to win an argument, but to help her reconnect with Allah—before neglect becomes a habit that is harder to break.

Read also:

• Importance of Prayer in Islam
• Can a Muslim Abandon Prayer?
• Does the Quran Say Pray 5 Times a Day?
• Who Must Pray in Islam?

Question 8:

Is khawlah bint azwar and her exploits real, or just myth? Some people say she comes from Al-Waquidi’s book, who is apparently not a reliable source. Others say the story was falsely accredited to Al-Waquidi. Are there other sources that prove her accomplishments and existence?

The society I am from frowns on divorced women. Many times they are excluded from events or marriages because they are divorcees. It is social norm not to associate with them. I am aware that Islam preaches marrying divorced women is a sunnah. But since my society says to shun divorcees, should I shun them too? I really don’t want to. It seems harsh. Associating with them might even affect my own chances of marriage. When is it okay to follow social norms, and when is it okay to break them? Ironically, most of the people in my culture are muslims. I also believe Islam itself broke many social norms of many societies.

Answer 8:

Let’s address your two questions in a clear and balanced way.

1. Khawlah bint al-Azwar — history or legend?
Many people have heard powerful stories about her—a woman in armor, fighting bravely in battle and rescuing her brother. These stories are inspiring and widely shared.

But when scholars examined the earliest historical sources, they found that most of these accounts come from later writings with weak reliability. The chains of transmission are not strong enough to confirm them as established history.

So the careful conclusion is this: there may well have been a woman by this name, but the famous battle narratives cannot be firmly verified. And that does not take away from a greater truth—Muslim women throughout history have shown real courage, strength, and faith in ways that are well established.

2. The treatment of divorced women
What you are sensing is real. When divorced women are treated as lesser, avoided, or seen as undesirable for marriage, something has gone wrong.

The example of the Prophet (peace be upon him) is clear. Several of his wives were widowed or divorced. He honored them, treated them with dignity, and never saw their past as a flaw. The Qur’an permits divorce but commands that it be handled with fairness and respect—something that only makes sense if the woman’s dignity remains intact.

So when people shame or exclude divorced women, this is not rooted in Islam. It is cultural, not religious.

How do you respond?
You do not need to confront everything loudly. But you also do not need to accept what is clearly unjust.

You respond through your conduct:

• Treat divorced women with the same respect as anyone else.
• Include them, speak well of them, and do not see them as “less” in marriage or community life.
• Offer quiet reminders when appropriate, grounded in the example of the Prophet ﷺ.

Change often begins in small, steady ways—through how you sit with people, how you speak, and who you choose to include.

A final thought
Islam came to restore dignity, not to burden people with shame. When culture begins to strip that dignity away, living the Sunnah means restoring it—calmly, consistently, and with integrity.

You may not change every mindset. But you will stand, with clarity, on the side of what is right.

Question 9

My wife, growing up, was taught that she did not have to make up the fasting days of Ramadan that she missed during her menstrual cycle. It was not until recently when she brought it up and I informed her otherwise. The problem is, she is unsure of exactly how many days she has missed, but believes it be close to 100. In this situation, is she allowed to pay Fidyah, or does she need to make up these fasts?

Answer 9:

Let’s clarify this issue:

When a woman misses fasts because of menstruation, those fasts are not waived. They must be made up later. This is a well-established ruling. As ʿAishah (may Allah be pleased with her) explained, women were instructed to make up missed fasts, but not missed prayers. Scholars have agreed on this point.

Fidyah, on the other hand, applies only to those who truly cannot fast at all—such as the very elderly or those with a permanent illness. It is not a substitute for someone who is able to fast, even if many days were missed.

In your wife’s case, she was told—incorrectly—that she did not need to make them up. That mistake does not remove the obligation, but she is not sinful for what she genuinely did not know. What matters now is moving forward and correcting it.

So she should begin making up the missed fasts.

There is no need for her to feel overwhelmed. She does not have to complete them all at once. She can take it step by step, at a pace she can sustain. There is also no strict deadline pressing her. Consistency matters more than speed.

If the exact number is unclear—say it is around 100—she can make a reasonable estimate and work with that. For example, she may intend to complete 100 fasts and fulfil them gradually over time.

A gentle way to look at it: this is not a burden meant to weigh her down. It is simply something left unfinished, now being completed. One fast at a time, one steady step forward.

If she wishes, she may also give some charity as an added precaution—especially if many years have passed—but this is optional. It does not replace the fasts.

In summary:
Missed fasts because of menstruation must be made up.
Fidyah applies only to those unable to fast at all.
She is excused for past ignorance.
Now she moves forward with ease and consistency.

And with each fast she completes, she is not just making up what was missed—she is drawing closer to Allah, one sincere step at a time.

Read also:

Do’s and Don’ts during Your Period in Islam

Question 10:

I am a writer/roleplayer seeking guidance on avoiding Shirk or Kufr in fiction. Is it permissible to use terms like ‘Lung’, ‘Ryu’, or ‘Oni’ or “wendigo” or “vampire” for fictional races? Do these carry inherent divine connotations that make using them for mortal characters problematic? Is it okay to write about a race with “demonic” features (horns/tails) if they are treated as a biological species (like aliens) rather than spiritual devils? what about aliens based off of werewolves or the mythical mothman? Without the pagan elements/sihr but with alien powers and biology

What if an already existing character has a shirk name/origin? Can I change those aspects and keep the character?

Is it a violation of faith to have a crush on a fictional character from these nonhuman races?
Sorry for the rant, I’m just trying to keep my hobby kufr free.

Answer 10:

Insha’Allah, you can continue your writing hobby. Just establish a few clear boundaries: avoid believing in, glorifying, or inviting to shirk, and do not attribute to created beings what belongs solely to Allah.

1. Using names like “oni,” “vampire,” or “wendigo” Nowadays, these are primarily fantasy labels. Using them in stories is acceptable as long as they are treated as fictional: not real gods, not objects of worship, and not something you believe in. It is preferable to strip away any religious connotations and use them purely as imaginative creatures.

2. “Demonic” or unusual creatures Creating beings with horns, wings, or strange forms is generally acceptable if: they are clearly fictional and not worshipped or glorified. You can treat them like species in a fictional world. Just avoid attributing to them qualities that belong only to Allah—such as absolute power, full control of destiny, or divine knowledge.

3. Characters with pagan origins: If a character originates from a myth or a “god” figure, you can reshape it: change the name, remove the “god” identity, and make them simply a creature or person. The issue is not the form—it is the belief behind it. Once that is removed, you are safe.

4. Feelings toward fictional characters Having a “crush” on a fictional character does not take a person out of Islam. It is not worship. However, it can become unhealthy if it turns into an obsession or distracts from real life and faith. So keep it light, and keep your heart grounded in what is real.

 5. When does fiction become a problem? Be cautious to avoid: glorifying false gods, mocking Allah or Islam, and writing in a way that promotes disbelief or confuses your own heart. A gentle principle to hold onto Your imagination is a gift—but it must remain rooted in truth. If your intention is clear—this is fiction, I do not believe it, and I avoid honoring shirk—then your writing can remain within halal, insha’Allah. And if you ever feel your heart drifting, simply return it to Allah—and continue creating with clarity and balance.

Read also:

Is Writing Fiction Haram?

Question 11:

I would like to clarify something and make sure this opinion is true recently i asked a question about desires in jannah

I was told that i cant wish for forbidden things in jannah and everything is halal in jannah i was hoping i can listen to musical instruments and eat pork there and you might ask: why would you want that? Well because i like to explore things and i wanna experiance in jannah what was once haram in this world and Allah reassures his servents all their desires are granted in jannah so its safe to assume i can believe this and think like this?

And one answer i got was:
Once the people of Jannah enter Paradise, **they are no longer under command, trial, or prohibition**. They will receive Allah’s pleasure and every form of bliss. This includes things that were prohibited in dunya, but in purified form.
A clear example is wine. الله said ”They will exchange with one another a cup wherein there is no ill speech or sin.” (52:23), “White and delicious to the drinkers; no bad effect is there in it, nor will they be intoxicated.” (37:46–47), “No headache will they have therefrom, nor will they be intoxicated.” (56:17–19)
Al-Qurtubi explained that the wine of Paradise has none of the harms of worldly wine
So the principle is, what was forbidden here because of harm may exist there without harm.

If Allah says believers get what they desire, then He may grant desires in a way suitable for Paradise.
But we should be careful because we obviously cannot state with certainty that specific things like pork or earthly-style instruments are guaranteed, because there is no explicit text saying so. We can believe Allah can grant better than what we imagine for his believing servants in Al jannah.

We just know that In Jannah, if Allah grants something resembling what was forbidden here, it will be purified completely and free from all impurity, harm, and sin. The ulama also mention that many desires themselves become elevated in Jannah, what seems important now may feel small compared to what Allah reveals there.

Is this true and i can rely on? Jazakallahu khairu

I need an answer from someone who is knowlageable and is salafi sunni athari

Answer 11:

The only authentic and safest way to think or speak of Jannah begins with a simple truth: it is not like this world. We describe it with familiar words, but its reality goes far beyond anything we can imagine. As Allah tells us, it contains what no eye has seen, no ear has heard, and no heart has ever conceived.

This is why Ibn `Abbas said that there is nothing of this world in Jannah except the names. The words may be the same, but the realities are completely different.

So when we read descriptions of Jannah, we should not confine them to worldly meanings. They are pointers, not exact copies of what we know. The Qur’an gives a clear principle: “Therein is whatever the souls desire.” But those desires will not be like the ones we carry now. They will be purified and elevated, and what is given will be complete—free from any flaw or harm.

This becomes clear even in the example of wine. It is forbidden here, yet in Jannah there is something called wine that carries none of its harms—no intoxication, no regret, no wrongdoing. The name is familiar, but the reality is entirely different.

Because of this, we should avoid trying to map Jannah onto this life. Imagining that specific forbidden things will simply become permissible there is not grounded in clear evidence, and it reduces something vast to something small. More importantly, the person themselves will not be the same. The soul will be transformed. It will no longer be drawn to what is impure or harmful.

A better way to understand it is this: whatever a person leaves for the sake of Allah here is not lost. It is replaced—fully and generously—with something better, in a form beyond present understanding.

Jannah, then, is not a place where the forbidden becomes permissible. It is a place where the soul is refined and given what is greater than it ever knew to seek.

So instead of holding onto specific images, hold onto this certainty: Allah does not deprive. He gives—and what He gives will surpass every expectation.

Let us, then, turn our focus to striving sincerely and asking Allah to grant us entry into Jannah.