Dear brothers and sisters, 

As-salamu Alaikum wa Rahmatullahi wa Barakatuh.

Welcome to this special Fatwa session, where we will be addressing your questions on different issues. We sincerely thank all of you for taking the time to send in your important questions. Your eagerness to seek knowledge and understand the rulings of our beautiful religion is truly commendable.

A special and heartfelt thanks goes to our esteemed guest, Sheikh Ahmad Kutty, for joining us today and for sharing valuable insights in response to your queries. May Allah reward you abundantly for your time and effort in guiding us.

Now, without further delay, let’s begin! Stay tuned as we go through your questions and provide clear and authentic answers.

Question 1:

An Inquiry into the Committee’s Decisions During the ‘Uthmānic Codification of the Qur’an

Peace, mercy, and blessings of Allah be upon you. Our esteemed teacher — thank you very much for all that you do in spreading beneficial knowledge. I have a point to raise and a question — if you would kindly answer it — regarding an issue in the history of the writing and copying of the Qur’an during the ʿUthmānī codification. The matter concerns the statement of the Caliph ʿUmar, may Allah be pleased with him, to the committee tasked with copying the Qur’an: “If you (i.e., you Qurashīs) differ with Zayd, then write the text according to the tongue of Quraysh, for the Qur’an was revealed in their tongue, which is the most eloquent of the tongues of the Arabs.” Then, as I understand it, they did not differ until they reached the verse containing the word “tābūt”, where a disagreement arose concerning the form of the word. The committee then returned to the Caliph, and he commanded that it be written with a final open tāʾ (a normal “t”) — not according to what Zayd al-Anṣārī preferred, namely the form “tābūh” with a tāʾ marbūṭah. My question is: Why did the Caliph command them to revert to the tongue of Quraysh in cases of disagreement, when there was already a Prophetic reference point firmly established in the Sunnah — namely the Bakrī–Ṣiddīqī codex — which must have contained the correct orthography of the word tābūt? So why did the disagreement occur in the first place? And another question: Why was the form “tābūh” not written in one of the ʿUthmānic codices sent to some regions, and “tābūt” in another, so long as both are sound transmissions from the Prophet ((peace be upon him))? For surely Zayd al-Anṣārī would not have chosen the tāʾ marbūṭah form without prior hearing or Prophetic approval — is that not so? If there is any confusion or misunderstanding in what I have presented, I kindly request correction and clarification. And may Allah reward you with goodness.

Answer 1:

Your concern would not be relevant once the pertinent facts are properly examined.

The committee disagreed over a single word: At-Tabut.
It was not about the Qur’an itself, but rather about spelling and dialect.

They were copying from the codex kept by Ḥafṣah, which traced back to the time of Abū Bakr. At that time, writing depended on what the eye saw, what the ear heard, and how people spoke. Different Arab tribes pronounced and wrote certain words differently, and this was one of those cases.

When the issue arose, ʿUthmān issued clear instructions. He stated that the word should be written in the dialect of Quraysh, as the Qur’an was first revealed in their tongue. He was not dismissing what others had learned from the Prophet (peace be upon him); he was establishing a single, recognized standard for writing.

The word  At-Tabut was not originally Arabic. It came from another language and had been adapted by Arabs in various ways. Zayd ibn Thābit, a reliable scribe in Madīnah, used one form, while the Qurashīs used another. Both forms were known and utilized.

However, ʿUthmān was considering more than just one word. Islam had spread, and regional copies were emerging, leading to different writing habits. If this trend had continued, confusion would have ensued, and disputes would have arisen later.

As caliph, his duty was to ensure unity. He standardized the written form of the Qur’an to prevent the community from fracturing. There would be one spelling in the official Muṣḥaf and one written standard.

This decision did not eliminate other recitations; variations in reading remained. However, the writing had to be uniform. The Rasm he approved was broad enough to encompass the accepted readings while maintaining the stability of the page.

This was an act of care, not control; wisdom, not rejection.
It demonstrates how the early community protected the Qur’an—faithful to what the Prophet (peace be upon him) taught and mindful of future generations.

Question 2:

I want to know if we did taqlid wrong (especially me who is overruled by fear)

Years ago, my husband pronounced a conditional divorce: “If you don’t pick up the phone, we divorce immediately.” I did not answer, and he said “divorce immediately.” A mosque person said it counts but gave no clear opinion, perhaps because my husband confirmed it? I counted it as 1. Then, my husband made more conditional statements, a year later we asked about them, thinking they were not valid. A student of knowledge said if he does not have intention it does not count (Ibn Baz), only the first counts because his response after I didn’t pick up was clear. We had a child. After the birth, I developed waswasa. An imam doing ruqyah said the divorces did not count, though I thought he said conditional ones do. So my husband said he follows him after I had the fear that we have to count them all due to the first one. My husband thinks he said it does not count because of intention. Also.. I mistakenly told a friend they count, though I personally follow the view they do not. My husband said he follows the imam, reassured me he did not count them, and relied on the view they were only warnings. I asked the imam again, and he cited Uthaymeen to confirm. Is this all due to my fear to lose my family? Do we live halal now?

Answer 2:

Your marriage is valid, and you are living together in a halal relationship. The ruling you followed comes from respected scholars who distinguish between words spoken in fear and those intended to end a marriage. Therefore, you no longer need to worry.

Scholars explain that what many refer to as “conditional divorce” is often not a genuine divorce. Most of the time, it serves as a warning or threat rather than a true decision to separate. In such cases, it is regarded as a broken oath rather than a divorce, and the husband’s explanation of his intent is accepted.

In the first incident you mentioned, the key issue was intention. Even if the words sounded serious, your husband later clarified his intent to a trusted imam, stating that he did not mean to end the marriage. The imam ruled that no divorce had taken place, and that ruling stands.

Islam does not require you to revisit a matter once a sound judgment has been made. Scholars are explicit on this point: when a reliable scholar provides a clear ruling, you are not obligated to seek harsher opinions or question it again. Doing so does not enhance your piety; it only brings confusion and hardship.

Continuing to worry after receiving a clear ruling is a form of doubt that scholars caution against. Doubt grows when it is nurtured. The way forward is to stop revisiting the issue, hold firmly to the ruling you received, seek refuge in Allah, and move on.

In your case, you sought guidance multiple times and consistently received the same clear answer based on well-established scholarly views. Your husband accepted and acted upon that ruling, meaning your marriage remains intact and lawful. Any lingering fear is not a legal issue; it is anxiety that should be released.

If you feel overwhelmed, refrain from discussing divorce altogether. Instead, focus on prayer, remembrance, and fostering peace in your home. Trust that Allah is merciful; He does not burden people beyond their capacity, and He does not leave marriages in a state of doubt.

Move forward with confidence.

Question 3

I need some help please. I have been diagnosed with a condition called IED (Intermittent Explosive Disorder). I have had this as a child. I have pure rage and have been violent in the past and still have violent tendencies now. When I am in this uncontrollable rage I say the most evil things, that you wont be able to even comprehend. I swear at Allah. I then hate him, then i regret it. But this takes me out of islam. How is this my fault? That my parents fucked my head in and made me like this. What kind of Allah does this? How do I even be normal when my condition is uncontrollable

Answer 3:

Your emotional and health challenges do not exclude you from Islam. Words spoken in anger or during illness are not considered acts of deliberate disbelief by Allah. When illness leads to a loss of control, you are excused; those words do not define your identity or beliefs.

Feelings of regret, fear of Allah, and a desire to make amends are signs of faith, not its absence.

Scholars explain that accountability requires a clear mind and a genuine choice. When overwhelmed by anger or illness, and you are not fully conscious or in control, you are not held responsible for your words, even if they are painful statements about yourself, others, or Allah. What truly matters is intention, which is absent in those moments.

Thus, these episodes do not remove you from Islam. One does not incur disbelief through words spoken in moments of illness or overwhelm; it requires awareness, understanding, and a deliberate decision, which you did not possess. Your return to Allah afterward demonstrates that your heart remains connected to Him.

Illness is not a sign of rejection from Allah; it is a test, not a punishment. Allah tests His servants in various ways, promising not to burden anyone beyond their capacity. Trials are meant to refine us, not to destroy us.

The pain and confusion you experience are part of the struggle. The prophets faced illness, despair, and isolation, yet these hardships brought them closer to Allah. Struggle is not failure; it is a pathway to healing and reward.

Utilize the resources Allah has provided. Seek medical help, consider counseling, and learn strategies to manage anger and emotions. This approach is not a sign of weak faith; it demonstrates responsibility.

Additionally, engage in simple acts of worship. When anger arises, seek refuge in Allah. Perform Wuḍūʾ, pray, remember Him, and ask for healing and tranquility.

After an episode, turn to Allah with sincerity and then let it go. Do not punish yourself by revisiting it repeatedly. Allah’s door of repentance is always open; He looks at your heart, not at the words spoken when you were not in control.

You are not cursed or abandoned. You are a believer facing a difficult test. Take small steps, hold on to hope, and trust that Allah is more merciful to you than you are to yourself.

Question 4:

I work in an office job and live in Australia. Alhamdulilah they have been the most supportive company in regards to my prayers. They even have a designated prayer rooms for other muslims within the company. They have also allowed me to have fixed breaks for my prayer times, keep in mind, I get 3 breaks. However, I work a 9-5. Dhuhr prayer is always between 11am-1pm depending on the time of the year, so Alhamdulilah, I am able to make that on time. However, it’s Asr. I used to have my last break scheduled for 3pm because Asr was between 2:30-3:10 before so I had that time to pray. I then requested for my break to be moved to 3:15pm because the prayer times were moving and I did not want to miss Asr by the time I got home. However, now the Asr prayer is at around 4:30pm. Is it okay to pray this as soon as I get home? I know there are a lot of opinions around this, but I’ve genuinely done all I can to make this prayer on time.

Please let me know.

JazakAllah Kheir

Answer  4:

You can pray ʿAṣr when you get home from your 9–5 job, as long as you do so before sunset. You have made every effort to manage your time at work responsibly and in accordance with Sharīʿah.

If you’re worried about reaching home before sunset on certain days, you may combine Ẓuhr and ʿAṣr. This practice, rooted in the Sunnah, is a mercy rather than a sign of weakness. The Prophet (peace be upon him) occasionally combined prayers to ease the burden on his community. Islam does not require you to struggle when there are provisions for ease.

The time for ʿAṣr extends until sunset, allowing you to pray within that timeframe. Many Companions prayed ʿAṣr close to the end of its allotted time when circumstances required it.

Your job should not hinder your ability to pray, and Islam recognizes the challenges of daily life. By arranging breaks and finding a suitable place to pray, you are taking appropriate steps. When you pray ʿAṣr after work while its time is still open, you fulfill your obligation.

Different schools of thought acknowledge situations like yours. Some permit praying earlier, others allow praying later, and all accept the combination of prayers when necessary. What matters most is your sincerity and effort, as long as you don’t make concessions a habit.

Be mindful of prayer times and leave work with the intention to pray. Take advantage of any opportunity Allah provides, whether at home or on your way. Be grateful for the ease granted to you, seek Allah’s assistance, and trust that He recognizes your efforts.

Prayer is not meant to be a burden; it is intended to be a source of mercy and stability amidst a busy life.

Question   5:

I’ve been married for five years, Alhamdulillah we are happy. I’ve never been to Umrah or Saudi before. I’ve been wanting to go with my husband and our kids (ages 5 and 3). Every time I bring it up, he only wants to go at a time when his whole family can join. We live in the UK, his parents are in Pakistan, and his siblings are in different countries.

When I tell him I don’t want to perform Umrah with his whole family, he gets upset and says he wants to bring his parents too, even though they have already done Hajj and Umrah. Because of this, my Umrah keeps getting delayed. We both work and earn, so I’m not relying on him financially. But I’m hurt because I’m being made to wait for everyone else, and he says we will need to cover some travel costs for his parents.

He claims taking his parents will make childcare easier, but I’d rather use the childcare services in Saudi for a day or two and go just as a couple. It would be easier for travel and I wouldn’t have to share spaces with his brother-in-law or worry about hijab around non-mahrams the whole trip.

His behaviour is worrying me. He’s being passive-aggressive and I feel guilty for not agreeing, but I don’t want to go with his whole family. There will be issues — his sister also has two small kids, we all have different mindsets, and small arguments are likely. For our first Umrah, I want to use our own savings and go alone as a couple. He hasn’t gone before either.

Please advise on the Islamic ruling — do I have to agree to this or not? I can’t go alone without a mahram, but do I have to go with his whole family?

JazakAllah. Please reply as soon as possible. I aim to show him the response so we can go before ramadan this year InshaAllah.

Answer 5:

You are not required to delay your first ʿUmrah to accommodate your husband’s family plans. If there is a safe and modest way for you to travel together, your husband should support your worship rather than postpone it due to logistical concerns.

Many respected scholars assert that ʿUmrah is an obligation once in a lifetime for those who are able. When a woman has the means and a suitable way to travel—especially with her husband as her Maḥram—fulfilling the right of Allah takes precedence. Thus, delaying her journey without a valid reason is unnecessary.

Your situation is clear: this will be your first ʿUmrah together. You are capable of going and wish to do so with your husband in a way that maintains modesty and minimizes stress, which is fully compliant with Sharīʿah.

Additionally, you are not required to travel with your in-laws. Islam mandates safe travel with a Maḥram, not shared accommodations or constant proximity to extended family. Seeking privacy and upholding proper Hijāb during worship is reasonable and not selfish.

You are also not obligated to finance your in-laws’ ʿUmrah. If your husband chooses to assist his parents, that is commendable, but it should not be a prerequisite for your worship and should not be imposed on you.

While his desire to honor his parents is admirable, it should not delay your shared act of worship or create tension in your marriage.

A fair solution is simple: complete your first ʿUmrah together in modest, dignified arrangements, and later, when the time is right, plan a separate trip with his parents.

Traveling now, together and respectfully, is not sinful. It is a sincere response to Allah’s call while still honoring family and marriage.

May Allah soften hearts, alleviate strain, and grant you a blessed ʿUmrah filled with mercy and Barakah.

Question 6:

I have some confusion and query. i would request to share my question to the Sheikh.

1. When a woman marries a man she is trusting this man to be her protector. Now we assume the man has reasons but he doesn’t give hints to the wife that these are the reasons that can cause divorce. And then one day the wife sends him a messgae (heated message and the kind he doesn’t like) he disconnects all the communication for 3 months and then abruptly divorces the wife just by sending a divorce notice. The poor lady who trusted this man more than any human being got such an emotional scar. Neither she got any prior notification from her husband that he is even planning this nor she got any reconciliation chances. The husband just disconnected all communication and then after 3 month just send the letter.
If a husband divorces his wife in such an abrupt way isn’t it a betryal?
We are told to keep the trust even of the enemies. Islam tells us not to hurt anyone apart from battle field. Islam recognise emotional exploitation also.
Then doesn’t such an abrupt divorce comes under betrayal?
The woman trusts her husband the most and the husband is supposed to be the protector.And he behaves this way.


If a wife can’t trust on her man then whom should she trust?

Isn’t such abrupt divorce an betryal and breaking of trust? Because at the time of marriage the lady is indeed trusting this man and hoping he will be by her side in every situation. And this man is acting like this.

She is not getting the quranic chances that are recommended.

Isn’t such divorce really a betryal? Doesn’t islam recognise wife’s trust on her husband?

Why should a wkman even dare to marry? Divorce seems like a bullet which the husband can use anytime any way and devastate the lady!
I know the divorce will be valid. But isn’t such an abrupt divorce a betryal?

I am afraid of marriage.
Because I know husband can dovorce anytime, anyhow without giving any explanation. So I will be the one who is at emotional pain

Answer 6:

An abrupt divorce after months of silence—without warning, explanation, or any attempt at reconciliation—can be legally valid in Islam if the husband intended it. However, the manner in which it occurs is morally grave. It represents a deep betrayal of the trust that marriage is meant to uphold.

Islam acknowledges the possibility of divorce but does not condone cruelty.

Islamic law recognizes a divorce when it is clearly intended, even if it occurs suddenly or in writing. Prior silence does not negate its legal validity. However, legality does not equate to righteousness. A marriage is not properly concluded simply because it can be terminated.

What causes the deepest pain is not just the divorce itself, but the manner in which it unfolds. Prolonged emotional abandonment followed by a sudden severance violates the essence of marriage. Islam calls for spouses to engage in kindness, consultation, and care. Marriage is meant to be a sanctuary of Sakīnah—calm, mercy, and safety. To emotionally withdraw and then abruptly end the marriage without allowing space for reflection or reconciliation is a significant moral failing.

The Qur’an teaches that conflicts should be approached with counsel and attempts at reconciliation—not with silence and shock. The Prophet’s (peace be upon him) example was one of patience and mercy, even in separation. Cutting off communication and denying the other spouse the opportunity to understand or heal contradicts that Sunnah.

If this situation instills fear in your heart—especially a fear of marriage—remember this:
This behavior reflects a man’s wrongdoing, not Islam’s vision of marriage.

Islam does not grant men the right to inflict emotional harm. Misusing divorce constitutes ẓulm, and Allah does not overlook oppression. The one who causes harm bears the sin, while the harmed individual is not diminished in Allah’s sight. Patience during such hardships is honored, and injustice will be addressed—if not in this world, then before Allah.

Marriage in Islam remains a noble trust. Women are afforded genuine rights, protection, and dignity. Wisdom lies in prioritizing character, involving trusted elders, setting clear Nikāḥ conditions, and seeking Allah for a spouse who nurtures rather than harms.

It is natural to feel fear after experiencing harm. However, do not allow one act of injustice to overshadow the mercy Allah has bestowed upon marriage.

May Allah heal what has been broken, restore trust where it is due, and grant companionship rooted in kindness, safety, and faith.

Question 7:

I have several questions regarding songs and listening to songs. English is not my first language, so I sincerely apologize if any part of my questions contains wording that is unclear or incorrect.

1. I once heard a scholar say that it is prohibited to listen to a song if we do not know its meaning. However, I find it difficult to follow this in practice, since understanding the meaning often requires me to listen to at least part of the song first—especially when I do not know the song’s title and need to type the lyrics in order to find and evaluate its meaning. Is it permissible for me to listen to a song without knowing its meaning for the purpose of evaluating whether the lyrics and style of singing are appropriate? I usually stop immediately if I find anything inappropriate.

2. When watching variety shows, dramas, or movies, there is often background song in a language I do not understand. Is it permissible for me to continue watching without purposely evaluating the meaning of every background song, given that my intention is to watch the show—not to listen to the songs—as it would be extremely difficult for me to investigate every single background track?

3. I listen to songs through legal platforms, and these platforms display the song’s cover art. I have already tried three different legal streaming platforms, and none of them allow the cover art to be changed or removed. However, sometimes the cover art includes situations such as: men or women not fully covering their awrah, men and women interacting or even having physical contact without fully covering their awrah (though not in a sensual way), images of khamr, tattoos, magic (fantasy, not actual magic) and similar issues.
Could you clarify:

A) whether there are any types of cover images that would make it impermissible for me to buy or listen to the song, even if the content of the song itself is acceptable?
B) or, since this is something I cannot control and I usually focus only on the audio, is it still permissible for me to purchase and listen to the song regardless of the cover art, as long as I try my best to ignore the cover image?
C) Is it still permissible for me to buy and listen to a song whose cover image includes a woman who is not fully covering her awrah in public (since I am also a woman, and it is not considered awrah for me)?

I am still worried that the presence of the cover art might make me sinful, even though the content of the song itself is (insya Allah) acceptable and I usually focus only on the audio. I only see the cover art briefly when I click the play button.

Jazakumullahu khairan, your guidance would mean a lot to me as it would help me review and filter my playlist properly.

Answer 7:

Listening briefly to a song solely to evaluate its lyrics or style, with the intention of stopping at any inappropriate content, is permissible. In Islamic law, intention is key. A cautious preview differs from indulging in what is ḥarām.

Similarly, incidental background music in shows or films, especially in unfamiliar languages, is excusable as long as you are not actively seeking it out or focusing on it, and your attention remains on the storyline or message. Merely hearing something unintentionally is not sinful; accountability is linked to deliberate listening and enjoyment. Mute or skip when possible, but avoid excessive anxiety over every occurrence.

Greater care is needed with cover art and visuals. If a song or album features clear ḥarām imagery—such as exposed ʿawrah, immodest interactions, or the glorification of sin—it should be avoided when a clean alternative is reasonably available, even if the lyrics themselves are acceptable. Repeated exposure to indecency is not morally neutral.

However, if such imagery is unavoidable on a platform and you do not linger on it or seek it out—and the exposure is brief and incidental—then there is no sin upon you. In Islam, accountability is based on choice and intention, not unavoidable moments.

Overall, your approach demonstrates sincerity and sound caution. Music is an area of scholarly difference, but your mindfulness regarding intention, content, and boundaries reflects taqwā. Whenever possible, filling your time with the Qur’an, wholesome nasheeds, or beneficial talks will bring greater peace and barakah.

Allah does not burden those who strive to be careful. He rewards those who seek to protect their hearts while faithfully navigating the real world.

May Allah grant you clarity, balance, and ease.

Question 8:

In some madhabs, why were women originally not allowed to have certain jobs like civil positions in court or being leaders of an Islamic state? Was it a safety issue, or just plain unthinkable due to the society of that time? Or was it because of Abu Bakr (RA)’s hadith that a woman leading a nation will lead to its ruin? But I thought there was context behind it and applied to the Persians only? After all, there are many Muslim queens who ruled as head of state in their countries such as queens Aswa, Asrwa, Radia of Delhi, Shajar Al-Durr, Amina of Zazzau who led her country’s army into battle, and even Bilquis (RA) in the Quran. By being leaders of their respective countries, were these women actually unintentionally going against the will of god? And are women still barred from having such positions in those same madhabs now?

During the Rashidun and other caliphates, there were many women who voluntarily fought in battle, including Nusaybah (RA), Umm haram, and Umm Sulayt. From what I understand, women were not/are not prohibited from fighting in war, other than self defense? Just wanted to confirm. However, if that is the case, why does the number and mention of Muslim women fighting in battles diminish as time goes on? Is it because fighting eventually became a professional job, and it became harder for females to join the army, and there simply was no space for women fighting in the military due to the society of that time? Or there were actually many women who still fought throughout Islam’s long history, but their names were erased from record for some reason? If so, is it possible to get a source and list of names of these women, so that I could learn more about their lives and the integral roles they played in their communities?

* Would like clarification about Abu Bakr (RA)’s Hadith along with the majority/minority opinion on this matter, and what the 4 madhabs say about this, please.

Answer 8:

In classical Islamic jurisprudence, women faced restrictions regarding a limited number of supreme political roles, most notably the caliphate, which is the overall head of state. These limitations arose from scholars’ interpretations of a specific ḥadīth, the social norms of their time, and prevailing views on public authority and military command. Importantly, these restrictions were not based on beliefs that women were sinful, weak, or unfit.

The ḥadīth most frequently cited in this context is narrated by Abū Bakrah, where the Prophet (peace be upon him) states that a people who appoint a woman as their ruler will not succeed. Most scholars deemed this report authentic but confined its application to the highest level of rulership.

A minority of both classical and modern scholars interpreted it as contextual, linking it to the collapse of the Persian monarchy rather than applying it universally across time and place.

Within the four Sunni schools of thought, the restriction was narrow. While women were generally excluded from the caliphate, many scholars permitted them to serve as advisors, administrators, ministers, teachers, and, in some schools, judges, particularly in non-criminal matters. In the modern era, many scholars accept women’s roles in non-sovereign leadership positions without viewing this as a religious issue.

Historical examples illustrate this flexibility. The Qur’an commends Bilqīs, the Queen of Sheba, for her wisdom and judgment. Throughout later Muslim history, women like Raziyya Sultana, Shajar al-Durr, and Arwa al-Ṣulayḥī ruled as queens and sultans with scholarly approval, not facing accusations of sin. Although these were not caliphates, they represented significant and influential forms of leadership.

A similar balance exists regarding the issue of warfare. During the time of the Prophet (peace be upon him), women participated in battles voluntarily when necessary. Figures like Nuṣaybah bint Kaʿb at Uḥud and Khawla bint al-Azwar at Yarmūk fought valiantly and received praise for their actions. As armies evolved into more professional entities with specialized roles, women’s appearances on the battlefield diminished, but their participation was neither erased nor forbidden.

The evidence is clear: Islam does not deny women strength, courage, or moral worth. The legal limitations that existed were shaped by historical context and specific views on authority, not by a lasting judgment against women’s roles in public life.

Islam honors capable, God-conscious women. When women have led and served with wisdom and justice, they have done so within the mercy of the Sharīʿah, not in opposition to it.

Question 9:

I have several questions regarding zina of the heart and non mahram interactions. English is not my first language, so I sincerely apologize if any part of my questions contains wording that is unclear or incorrect.

1. Could you please explain the concept of zina of the heart?

2. Does imagining or daydreaming about a non-mahram—without lust (Syahwat), desire, exposure of ‘awrah, or physical contact—constitute zina of the heart?
For example, imagining meeting one’s future spouse, meeting a specific non-mahram, or being praised by someone one finds attractive.

3. If one watches a drama, variety show, or interview involving a non-mahram and experiences an emotional reaction (such as liking or a “heart-skipping” feeling), without lust or desire, does this constitute zina of the heart?

4. Is it permissible to watch media featuring non-mahram individuals while striving to lower the gaze and avoid lustful looking?

5. Is it permissible to socialize and eat together in mixed non-mahram groups (e.g., four women and two men) without physical contact? If one person does not observe proper hijab, are the others sinful?

6. If a woman properly covers her ‘awrah in public but accompanies a friend who does not wear hijab, does this make her sinful?

Jazakumullahu khairan

Answer 9:

“Zinā of the heart” refers to the heart’s desire or approval of what Allah has prohibited. It does not pertain to every fleeting feeling or human reaction. The Prophet (peace be upon him) taught that the heart’s involvement in zinā consists of intentional longing and consent, rather than transient thoughts that lack desire.

As a result, neutral daydreams, fleeting emotions, or natural appreciation devoid of lust are not sinful. A thought becomes blameworthy only when it is welcomed, held onto, and fueled by desire. When an unwanted thought arises, and you consciously turn away from it, that act of turning away is itself an expression of worship.

In the context of media and imagery, Islam instructs us to lower the gaze and guard the heart. If something happens without your seeking it and you do not find enjoyment in it, there is no sin. However, if a scene or image provokes desire or invites temptation, the correct response is to look away or change your focus. Accountability is based on intention and choice, not on momentary exposure.

In social situations, casual interaction with non-maḥrams is discouraged if it poses a risk of closeness or temptation. Brief, public, purposeful interactions—conducted with modesty and clear boundaries—are not equivalent to relaxed mixing that blurs those boundaries. Islam seeks to prevent harm before it can occur.

Being with a non-ḥijābī friend is not sinful as long as you maintain your own ḥijāb, do not support what is ḥarām, and carry yourself with dignity. Her choices are hers alone. Offering gentle private advice, when welcomed, is preferable to public correction, and prioritizing your own taqwā is essential.

Islam acknowledges the heart’s humanity. It guides us on how to manage desire, rather than denying its existence—through awareness, restraint, and returning to Allah when necessary. Protect your heart through remembrance. Lower your gaze with compassion for yourself. Trust that Allah sees and rewards sincerity, even in subtle inner struggles.

Please make this duʿāʾ often:

“O Allah, I seek refuge in You from the evil of my eyes, the evil of my ears, the evil of my tongue, and the evil of my private parts. Help me to keep myself chaste.”

May Allah purify our hearts, strengthen our intentions, and grant us what is ḥalāl, good, and enduring.

Question 10:

If a man has sincerely converted to Islam and is it Islamically valid for my father (wali) to refuse the marriage only because the man is not from the same country or culture as us?
Is nationality or ethnicity a valid Islamic reason to reject a marriage proposal when the man is a Muslim (even if he is a convert)?

Answer 10:

In Islam, a father cannot refuse a marriage proposal solely based on nationality, ethnicity, or culture. If a man is a sincere Muslim—whether born into Islam or a convert—and possesses sound faith, good character, and the ability to provide for a family, there is no Sharʿī justification for rejecting him based on racial or cultural grounds.

The role of a walī is to protect, not to exclude. He should prioritize a man’s religion, character, and sense of responsibility over his lineage or background. The Prophet (peace be upon him) clearly warned against this:

“If there comes to you one whose religion and character you are pleased with, then marry him. If you do not do so, there will be fitnah on the earth and widespread corruption.”

Islam rejects racism and tribal pride in marriage, and converts are fully recognized as Muslims. Allah measures honor by taqwā, not by origin or ethnicity.

When a walī unjustly blocks a suitable marriage for reasons not acknowledged by Islam, this constitutes ʿaḍl—an unjust prevention of marriage—and is sinful. Islam does not allow a woman to be hindered by prejudice or fear.

The first step in addressing this issue is to engage in calm and respectful dialogue. Gentle reminders and support from trusted elders or scholars can often help resolve the situation. If the refusal continues without a valid Sharʿī reason, guardianship may be transferred to the next eligible relative. If necessary, a qualified Islamic authority may intervene to complete the Nikāḥ.

All four Sunni schools agree: an unreasonable refusal strips the walī of the right to block the marriage.

While respect for parents is important, obedience in Islam is required only in matters that are just. A lawful and dignified marriage should not be sacrificed due to cultural biases.

May Allah soften hearts, remove injustice, and open doors to marriages founded on faith, mercy, and righteousness.

Question 11:

What are the conditions of repentance if I kissed a married man , I am single .

Answer 11:

Kissing a married man who is not your maḥram is a grave sin in Islam. It represents a forbidden form of intimacy that can lead to zinā. Additionally, since he is married, it constitutes a betrayal. However, it is important to note that this act is not considered zinā itself, as Islamic law defines zinā as requiring sexual intercourse.

Understanding this distinction is crucial. While the act is sinful, it does not incur a ḥadd punishment. Islam emphasizes private repentance over public exposure or harsh judgment.

The Prophet (peace be upon him) taught that our eyes, hands, and hearts can commit forms of zinā through looking, touching, and desiring. These actions act as doors to sin, but they do not constitute the sin itself. When these doors are sincerely closed, they do not permanently define a person.

The way forward is through tawbah naṣūḥah—true repentance. This involves feeling genuine regret for Allah’s sake, completely ceasing the behavior, cutting off any temptations, and making a firm commitment not to return to it. When repentance is sincere, Allah erases the sin, making it as if it never happened.

Public confession is unnecessary. Islam encourages us to keep our sins concealed and to seek healing privately with Allah. Performing two Rakʿahs of repentance, frequently engaging in istighfār, and redirecting the heart toward purity are far more beneficial than despair or self-blame.

To protect yourself in the future, guard your gaze. Avoid seclusion and emotional closeness that can blur boundaries. Strengthen your relationship with Allah through duʿāʾ and remembrance. Seek what is ḥalāl and dignified.

Allah promises to accept the repentance of those who sincerely return to Him. Do not let shame convince you that you are beyond His mercy. You are not defined by your fall; you are defined by your return.

For more details on repentance, please refer to this answer: The Door of Repentance Is Wide Open | About Islam

May Allah cleanse your heart, restore your peace, and guide you toward what is pure, safe, and pleasing to Him.

Question 12|:

I want to share and ask about a particular situation. I was going through a lot, my parents were constantly joking about me and a particular person they wanted me to marry with. Because of frustration I decided to join Muzz app and i started talking to a guy. We talked about a month and sometimes he was inconsistent. I had anxiety when he wouldn’t reply me. I don’t know if my dream is related to this or something else. After the anxiety i started praying istikhara and i cried to Allah to show me if he is good for me. Next day i saw reciting surah al fatihah in a beautiful calm voice, but i saw something idk maybe a mouse from a cabinet going away. But i don’t know if i really saw the last part (mouse) because one month ago we had a mouse in our house and sometimes i would get scared and think about it if it was in the house still. So i dont know if the last part in my dream (i dont remember if it really happened) was because of my thinking and was unrelated to that guy? What does surah reciting surah fatiha mean in dream? Then the next days out of panic i decided to tell him that there is no communication between us and i feel like a option, he said he was busy with work and not because i was an option to him, I apologized but he removed me. I don’t know if the dream was related to him or just me being close to Allah and remembering and crying to Allah some days before. Meanwhile i was going through a lot because of unemployed. I sometimes in my life see dream about reciting Shahada when i have nightmares but i might have not dreamt reciting surah Fatiha before. Can you please help me?

Answer 12:

Your istikhārah dream offers reassurance rather than instruction. Dreams that follow istikhārah are meant to settle the heart and should not be analyzed symbol by symbol.

Seeing yourself recite Sūrah al-Fātiḥah calmly and beautifully is a strong and positive sign. It signifies guidance, answered prayers, and relief after hardship. Al-Fātiḥah represents openings, healing, and comfort. Given your tears, duʿāʾ, and worries—especially regarding work and uncertainty—this reflects Allah’s closeness and His response to you.

The image of the mouse should be interpreted gently. Such visions often stem from fear or unease, particularly during anxious times. In classical interpretations, a mouse may symbolize something that disrupts peace or undermines security, with its departure being a favorable sign. In your case, this aligns with your inner discomfort and your decision to step away, which brought you calm rather than regret.

Overall, the dream directs you away from what disturbs you and toward what brings peace. This is the essence of istikhārah.

Avoid overthinking. View the dream as good news and reassurance, not as a command. Allah has heard you. You listened to your heart, acted thoughtfully, and prioritized your well-being; that itself is guidance.

Continue to pray istikhārah as needed. Ask Allah for lawful provision and stability. Move forward with confidence. What is right will unfold with ease, not through pressure or confusion.

May Allah replace your anxiety with clarity, open doors of provision and goodness, and gently guide you to lasting peace.

Question 13:

My question is for Sheikh Ahmad Kutty. I hope you are well sheikh, may Allah increase you in khair. Regarding your fatwa on this website, where you had stated that trading on prop firms is halal as it is purely simulation. However, I want some clarity on a particular issue, which is that the majority of prop firms state on their website that they have the ability to see their clients trades, and replicate this trade into the live CFD/Futures market, alternatively, they use client data to formulate their own trading strategies which they use in the live markets. Would this not fall into the ayah “do not assist in transgression”, as we know, CFD/Futures trading is haram. Not all prop firms have such replication model, I have personally asked a few who have told me they do not do such things, but it seems the biggest ones have this model, for example FTMO, as seen on their website – https://ftmo.com/en/faq/how-does-the-ftmo-technical-infrastructure-work/

What is your opinion on these firms with this model? does it fall into assisting transgression, as there is a possibility, though rare, that your trades may be copied into the live market. And even if it does not, their right to copy is something stated on their website and their contract with you as a simulation trader, so would this contract be haram?

Barakallahu Feek

Answer 13:

Trading with prop firms like FTMO, where demo trades can be copied for live trading in CFDs or futures, is not permissible in Islam. Even if the account is labeled as “virtual,” participation can still equate to assisting in sinful activities, which Allah forbids: “Do not help one another in sin and transgression”  (Qurʾān 5:2).

A demo or evaluation phase is only acceptable if it is genuinely virtual and entirely disconnected from any ḥarām markets. When a contract allows trades to be copied into CFDs or futures—markets characterized by excessive uncertainty and lack of real ownership—the arrangement becomes Islamically invalid, and any income derived from it is tainted.

The concern lies not in your intention or skill but in the structure of the contract and the consequences of your actions. If your activities could indirectly support unlawful trading, the most prudent and God-conscious decision is to refrain.

There are better alternatives available. Seek out clearly ḥalāl options: spot trading with genuine ownership on verified Islamic accounts, free from interest and swaps; permissible commodities; or other skill-based income that doesn’t involve questionable terms. The Prophetic guidance is clear: “Leave what makes you doubt for what does not.”

Allah places Barakah in what is transparent and pure. Choosing caution in this matter is not a loss; it is a form of protection.

For additional information, you can access the answer here:
👉 Is Prop Firm Forex Trading Halal?

May Allah grant you provisions that are lawful, peaceful, and filled with Barakah.