As-salamu `alaykum wa Rahmatullahi wa Barakatuh,

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

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

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

Question 1:

 I’m sorry for asking you questions one after another, but I need guidance. I want to be free from these doubts. I don’t know how to be free from them. I know this is the voice of Satan, but I can’t stop it. Satan constantly tells me in my own voice, “You are unforgivable. It’s too late now. You’ve gone too far. Allah forgives everyone, but He won’t forgive you. You can’t hope for Paradise. Allah . Give up hope. You can no longer be a Muslim. You’re deceiving yourself. You’ve made irreversible mistakes. You’ve committed shirk and blasphemy. You’ve made vows to Allah you will die as a kafir if you marry someone, you make her an infidel. You have made grave mistakes and committed acts of disrespect toward Allah; you do not deserve to marry and live just kill yourself”. And I feel very ashamed before Allah when I pray . I am very afraid of dying as an unbeliever. What should I do? I know this is from the devil, and I know I must repent and turn to Allah and I am trying to do so, and I am repenting. Everyday but what scares me is that my own inner voice is telling me this. It makes me wonder, am I deceiving myself and Allah am I truly repenting?, or am I being hypocritical? But I repent. I’m afraid. What if it’s true? How can I silence this voice? Please help me and give me more advice please
Thank you for your patience and you are helping me so much thank you may Allah give you paradise sorry for bothering you sheik and thank you again for your help and patience

Answer 1:

What you’re feeling isn’t unusual. Many sincere believers experience doubt and heaviness of heart. Our scholars describe this as a spiritual test, not a collapse of faith. Feeling anxious or ashamed about your iman doesn’t make you a hypocrite—it means your heart still cares about Allah.

When troubling thoughts arise, recognize them as waswasa—whispers meant to steal your peace, not your faith. The Prophet (peace be upon him) taught that when such thoughts come, you should say, “I believe in Allah and His messengers,” and stop engaging with them (Muslim). Don’t argue with the whisper; turn away, breathe, and return to prayer or remembrance.

The door of mercy is always open. Allah says: “O My servants who have wronged yourselves, do not despair of Allah’s mercy. Indeed, He forgives all sins.” (Az-Zumar 39:53)

No matter how often you return, He welcomes you. Regret itself is repentance—the Prophet (peace be upon him) said, “Regret is repentance” (Ibn Majah).

Your sensitivity is a sign of living faith. Shame, fear, and the longing to stay close to Allah indicate iman, not hypocrisy. Hypocrisy pretends outwardly while denying inwardly; you are striving, praying, and trying—that is spiritual courage. When whispers come, seek refuge with “Aʿudhu billahi min ash-shayTan ir-rajim,” keep praying even when it feels hard, and nourish your heart with verses and hadith about Allah’s mercy. Do small good deeds; they bring light and calm. If thoughts of self-harm surface, remember they are not you—reach out to someone you trust or a professional. Islam calls us to healing, not harm.

Hold onto words of hope. Imam al-Ghazali said, “Despair is worse than sin, for it doubts Allah’s mercy.” Ibn Taymiyyah wrote, “Allah never abandons the one who calls upon Him.” The Prophet himself would supplicate, “O Turner of hearts, keep my heart firm upon Your religion” (At-Tirmidhi)

Your struggle is honored; your prayers are heard. Every time you turn back to Allah, you draw nearer to Him. His mercy is wider than your worries—don’t give up hope. May Allah fill your heart with peace, strength, and light.

Question 2:

“Allah has set a seal upon their hearts.” (Al-Baqarah 2:7) My question is that:
1. if Allah has put a seal on their hearts, how is it their fault? I mean people are born in other religions and most are brought up learning about their birth religion. They live their lives in that religion. Also, not all humans are born with equal intelligence/ logical mind/ inquisitiveness. To say that they are at fault for their beliefs- isn’t that unfair?
2. Humans are humans. They believe what they are taught and what they see mostly. If someone is a practicing Hindu and he/ she has had a good life with ample money and comforts and he/she is really into Hindu Rituals, he/she will believe that his/ her peace of mind/ wealth and success is due to his/ her religious beliefs. Why would such a human think about Islam? Even if he /she is a good human being and has good Muslim friends, he/she will never think of switching. In that case, why should he/she be punished with hell afterlife? How can they be considered bad? I mean, there was no cause for him/her to question their own beliefs!
3. MORE THAN 50% OF HUMANS IN DEVELOPING COUNTRIES ARE POOR. These people are striving for basic needs and most die poor. They never get the time/ intellect to delve upon religion. How can they be faulted for not believing in Allah or praying?

Answer 2:

Your questions are sincere. Many sincere Muslims have asked the same things. At the center of this inquiry is a simple comfort: Allah’s justice is flawless, and His mercy takes into account our limits, backgrounds, and struggles. When the Qur’an states, “Allah has set a seal upon their hearts,” it refers to those who know the truth yet turn away out of pride or stubbornness—not to individuals who never had a chance to learn. Allah wrongs no one; that “sealing” occurs after a person’s own choice, never before (cf. Quran  4:48).

This underscores the fairness of Allah’s justice, providing you with a sense of security and confidence in your faith while reinforcing your trust in His divine justice.

Allah’s justice considers what a person actually knew and could do. “Allah does not burden a soul beyond its capacity” (Quran  2:286). If someone never truly received the message of Islam or was conditioned by the distorted image portrayed in the media, they are not condemned for what they never had a fair chance to understand. Scholars like Imam An-Nawawi and Ibn Taymiyyah have stated that those who never received a clear message are judged with ‘special mercy,’ a divine compassion that takes into account their circumstances and intentions. Allah is al-`Adl (Utterly Just) and Ar-Rahman (All-Merciful); He knows every heart, upbringing, intention, and step toward the truth.

The same mercy applies to those living in poverty or hardship. “We do not hold anyone accountable except for what is within their ability” (Quran  6:152). Allah weighs capacity, opportunity, and intention. Even small acts—an honest heart, a kind word, a quiet act of charity—carry tremendous weight with Him. At its core, faith is sincerity.

The Prophet (peace be upon him) told us, “Allah is more merciful to His servants than a mother is to her child.” According to scholars like Ghazali and Tahawi, those who never received or understood the message are judged by Allah’s wisdom and compassion, not by our limited standards. Our role is crucial in sharing the message gently and truthfully; judgment belongs only to Allah, who knows what lies in every heart. This emphasis on your role in sharing the message is intended to empower you and instill a sense of responsibility in your faith.

So be at ease: no one is punished for what they never had a fair chance to know. Allah judges each soul with perfect fairness and vast mercy. He considers intention and circumstance. Your genuine concern is a sign of a sincere heart. So, keep praying and trust that His mercy surpasses His wrath. This reiteration of the vastness of Allah’s mercy is meant to comfort and reassure you in your faith, reinforcing your trust in His divine justice.

Question 3:

What is the rulings about husband who torture his wife during foreplay & sexual intercourse (domestic sexual violence)? Is it major sin due to criteria of being painful or minor sin because husband has privilege & higher status in marriage?

Answer 3:

Islam strictly forbids any form of harm in marriage. Physical, emotional, or sexual abuse—including coercion or forced intercourse—is considered haram and a major sin. The Prophet (peace be upon him) emphasized the importance of kindness, stating, “The best of you are those who are best to their wives” (At-Tirmidhi), and warned, “Do not strike the female servants of Allah” (Abu Dawud). The Qur’an advises, “Live with them in kindness (maʿruf)” (QURAN 4:19).

Marriage, as Allah states in the Qur’an, should be rooted in mercy, love, and trust, not control or domination. There is no room for inflicting harm on either spouse. Therefore, sexual violence represents a profound breach of trust (amanah), and leadership does not justify cruelty. Such actions, if not stopped, warrant separation, divorce, and legal consequences. True repentance involves ending the abuse, seeking Allah’s forgiveness, asking the spouse for pardon, making amends, and promising never to repeat harmful behavior.

Islam commands us to protect the victims of abuse. It prioritizes safety and encourages seeking help from trusted family, friends, community leaders, professionals, or legal authorities if needed. Every spouse’s dignity is sacred to Allah. The Prophet (peace be upon him) taught that the most faithful believers are those with excellent character—harming a spouse undermines faith, while caring for and protecting them reflects the Sunnah.

Question 4:

is it right or wrong to visit a shrine (majar)? When we go there, we pray (make dua) and light incense sticks — is doing all this right or wrong?

Answer 4:

Visiting graves—whether of loved ones, scholars, or the righteous—is permissible in Islam when it fosters the remembrance of Allah and the Hereafter. The Prophet (peace be upon him) said, “I used to forbid you from visiting graves. Now visit them, for they remind you of the Hereafter” (Muslim). Go to reflect, recite the Qur’an, and make duʿaʾ for the deceased.

Maintain a clear understanding of Tawhid: ask only Allah for help. Do not pray to the dead, call on them for aid, or believe they control benefit or harm. Scholars from the Sunni schools encourage visits for reflection and duʿaʾ, prohibiting worship-like acts at graves.

Quick guide:

•  Visit to remember death, read the Qur’an, and ask Allah to forgive them.
•  Do not supplicate to the deceased or seek their intervention.
• Gestures of respect are acceptable as long as they do not devolve into superstition or ritual innovation.

Grave visitation should soften the heart and inspire good deeds. We honor the righteous by following their example and praying for them, not to them. May Allah keep our hearts firm on pure Tawhid and grant mercy to all who have returned to Him.

Question 5:

I wanted to ask if it’s possible that maybe Allah swt doesn’t love me or hates me? I know, that it most likely is the Shaytan talking but I can’t help but feel empty. I have NO men in my life, no mehram, nothing and even cousins (I’m well aware they aren’t mehram but they don’t even check in on me since I have no males in my life.) I can’t help but feel jealous of the people around me with men in their lives but at the same time, my brain is weird.

A part of me craves and desire male presence so bad in my life and another part doesn’t want anything to do with men and strongly hates them. These thoughts constantly contradict each other and it’s so annoying.

Sometimes, I imagine the men in my Islamic classes are related to me and it makes me happy because they appear to be righteous but then I get sad for myself all over again.

Answer 5:

What you’re feeling is deeply human. Loneliness, emptiness, and even flashes of envy don’t mean Allah has left you. Your worth isn’t measured by who checks on you but by your heart and deeds: “Allah does not look at your appearance or wealth, but at your hearts and deeds” (Muslim). “Those who believe and do good—the Most Merciful will grant them love” (Quran 19:96).

Being alone can be a test, not a punishment. Many of the righteous experienced isolation and were elevated through it. If dark thoughts arise, gently turn away and say: Aʿudhu billahi min ash-shaytan ir-rajim. Wanting companionship is natural—seek kind company and a community that reminds you of Allah. Comfort isn’t found only through one person; it flourishes among believers.

Remember: “He is with you wherever you are” (Quran 57:4). What feels like emptiness can be an invitation to draw closer. Your tears and whispers are heard by As-Sami` (All-Hearing) and embraced by Al-Wadud (Most Loving).

Small steps to help:

• Keep praying and supplicating to Allah—in any words, often.
• Join a study circle or dhikr group; build gentle friendships.
• Remind yourself: being alone, unloved, it may be how Allah strengthens your heart.

You are not forgotten. Allah sees you, hears you, and cherishes your patience. Keep reaching for Him; He never abandons His servants.

Question 6:

 Is it haram to watch indecent acts involving minors because isn’t it that it is halal to look at the awrah of those under puberty?

Answer 6:

Islam is clear: any indecency involving minors—whether viewing, sharing, producing, soliciting, or participating—is absolutely haram, a grave sin, and one of the most serious offenses. It can never be justified. The dignity and safety of children are a sacred trust from Allah. The Prophet (peace be upon him) said, “There should be neither harming nor reciprocating harm” (Malik) and “Whoever does not show mercy to our young is not of us” (At-Tirmidhi).

This includes any sexualized look, comment, image, or act—whether direct or indirect. Scholars unanimously agree that such behavior is Fahishah (obscenity) and constitutes abuse. It must be stopped immediately.

If you suspect or are aware of harm:

• Protect the child immediately: remove them from danger and seek medical or psychological care.
• Please report it to the local police or child protection services immediately, and cooperate fully with the authorities.
• Do not conceal or delay—silence only enables further abuse.
• Safeguard your community: implement clear policies, screening, supervision, and a culture of mandatory reporting.

If someone has engaged in this sin, they must stop completely, repent sincerely, seek Allah’s forgiveness, pursue urgent professional treatment with specialized clinicians, accept legal accountability, and implement strict safeguards to prevent recurrence. Allah’s mercy is vast for those who genuinely turn back, but true repentance requires decisive action and the protection of the vulnerable.

There is no excuse for harming minors. Protecting and defending them is an act of worship; abusing them is a betrayal of trust before Allah and His creation.

Question 7:

I’m currently very stressed about something important. I’m considering studying Multimedia and Creative Technology.
This subject mainly combines many different creative areas — such as game development, architecture, environmental design, sketching, coding, scripting, product and package design, and more.

Basically, it covers everything you need to learn for animation, product advertisement, or any kind of creative production work.

However, as a Muslim, I have a serious concern.
In the sketching and painting parts of the course, students often have to draw or paint living beings, like real humans and animals.
And not just that — this subject also includes many other creative fields where you sometimes need to make realistic “living pictures” to complete assignments or projects.

Even though I’m very interested in Multimedia and Creative Technology — and I want to become a game designer or a 3D artist — I will give it up if it involves something that goes against Islam or counts as shirk.

That’s why I really want to know whether studying Multimedia and Creative Technology, especially the part that requires creating living pictures (humans or animals), would be Islamically right or wrong.

This is a very important decision for me, so I want to make sure I choose the right path

Answer 7:

Drawing, animation, and creative work are permitted when they promote positive objectives and align with Islamic ethics. The Prophet (peace be upon him) prohibited idols and images made for worship, but not educational tools, storytelling, design, or art created without sinful intent.

 Classical scholars, such as An-Nawawi and Ibn Hajar, as well as many contemporary fatwa bodies, affirm that photography, illustration, and animation are halal provided they are free from idolatry and indecency.

Create responsibly:

• Avoid nudity, vulgarity, glorified violence, or messages that contradict the faith.
• Do not use art for worship or as devotional imagery.
• Strive for modesty, benefit, and beauty (“Allah is Beautiful and loves beauty,” Muslim).
• If in doubt, consult a trusted local scholar about a specific project.

Engaging in multimedia, 2D/3D design, animation, games, or any form of design is permissible—and commendable—when your work uplifts, educates, or serves people. Your creativity is a trust; use it to embody truth, goodness, and beauty with sincere intention.

Question 8:

I want to ask about the permissibility of trading forex with prop firms (proprietary trading companies). In this system, we do not use our own real money — the company gives us a demo (fake money) account to trade with. There is no swap-free option because the trades are not on the real market, and the company does not copy our trades onto any live account.
We are simply evaluated on our performance with this virtual account, and if we meet certain profit targets without violating risk rules, the company pays us a percentage of the profits from their own money as a reward. However, there is leverage involved but it is all fake money.
Since no real money is traded and no swaps or interest are involved, is this type of trading halal or haram?
JazakAllahu khayran.

Answer 8:

Forex prop-firm “demo/evaluation” trading can be permissible when conducted as a skills test rather than actual trading, provided the terms are Shariah-compliant.

Permissible when:

• You trade on a virtual account (no real money is involved in the markets).
• There is no riba (no swaps/interest or margin interest) and no gambling-like rules.
• Any fee charged is clearly for platform access or assessment, not a wager.
• Payouts are based on demonstrated skill and performance, not chance.

Not permissible if:

• Subsequent live accounts involve interest, impermissible assets, or deceptive/exploitative terms.
• The model resembles gambling (e.g., luck-based payouts, unfair resets, hidden traps).

If you decide to “go live,” ensure:

• You have interest-free accounts, only halal instruments, and transparent contracts.
• If uncertain, have the terms reviewed by a qualified Shariah advisor.

Bottom line:

• The demo/evaluation phase is halal if it is free from riba, gharar (excessive uncertainty), and gambling.
• Live trading is halal only if actual trades and account terms comply with Islamic conditions.
  “Whoever is mindful of Allah—He will make a way out for him and provide for him…” (QURAN 65:2–3).
• For further clarification, please consult a qualified Islamic-finance scholar. You may also reach out to Dr. Monzer Kahf via his official website or verified professional channels.

Question 9:

Is it mandatory to shave pubic and armpit hair after menses in order to become clean/purified and pray? And according to the 4 schools, when does it become mandatory? Is shampooing hair obligatory as well? Does doing any of these things before make it bidah or an innovation if shaving is not obligatory after all?

I’m confused if some of these practices are Islamic or just really cultural/mixed.

Answer 9:

It is not obligatory to remove pubic or armpit hair after menstruation. Purification for prayer is achieved through ghusl, which involves washing the entire body with the intention of ghusl and ensuring that all traces of blood are removed.

Removing pubic and armpit hair is considered Sunnah and part of fitrah (natural hygiene). The Prophet (peace be upon him) established a maximum of 40 days for leaving such hair; it can be removed at any time and does not need to coincide with menstruation.

During ghusl, water must reach the scalp and hair roots. While using shampoo or soap is not required, they can be used for hygiene purposes; thoroughly pouring water with the intention of ghusl is sufficient.This practice is not considered a Bid`ah, unless someone regards hair removal after menstruation as a religious obligation. In practice, perform ghusl properly after menstruation, maintain regular hair removal (within 40 days), and remember that the key is ensuring water reaches the roots.

Question 10:

I am a second wife. My marriage is religiously valid, but my husband keeps it hidden from others.
has children from other women Dut refuses to have children with me.
I want to understand my Islamic rights – whether itis fair, and how1 should act with wisdom and dignity.

Answer 10:

In Islam, marriage is founded on honesty, transparency, and trust. A “secret” marriage—one that is hidden from family, the community, or an existing wife—contradicts Shariʿah ethics and should not be accepted. The Prophet (peace be upon him) said, “Announce the marriage, and beat the drums for it” (At-Tirmidhi), emphasizing that marriage is intended to be public. The Qur’an commands, “Live with them in kindness” (Quran 4:19); deception undermines the Sukun (tranquility) that Allah intends between spouses.

Even with minimal legal requirements (offer–acceptance, consent, witnesses, mahr, and often a wali), deliberate concealment harms rights and trust. It can wrong a first wife, jeopardize a woman’s financial and legal protections (mahr, maintenance, inheritance), confuse lineage and documentation, and normalize injustice—explicitly forbidden by the Qur’an (4:3, 4:129). A righteous union seeks Allah’s blessing through integrity and fairness: “Indeed, Allah does not guide the deceitful” (Quran 12:52).

If your situation involves a hidden marriage, take steps toward transparency and justice:

• Pause further intimacy until the marriage is publicly acknowledged.
• Inform the relevant families and parties; justice to an existing wife is a condition of

permissibility.

• Contact a reputable imam to solemnize the marriage publicly, with a written nikah contract that specifies mahr and mutual conditions.
• Register the marriage civilly where required by law, ensuring ongoing rights (housing, maintenance, time, and fair treatment) are clearly agreed upon.

Treat persistent secrecy as a red flag. If a husband refuses public acknowledgment, a written contract, or fair treatment, such conduct violates the spirit of the Sunnah and the rights Allah has granted you. Valid Islamic marriage thrives in the light—never in the shadows.

Question 11:

Shouldn’t a fasiq get recovered from mental illness? A continuous thought is coming to my mind that fasiq shouldn’t recover themselves from mental illness orless they’ll do more sins. But mental illness is becoming intolerable for her. Please reply.

Answer 11:

Islam never teaches that a fasiq (sinner) should be denied care. Every person—righteous or struggling—has a God-given right to healing, mercy, and support. The Prophet (peace be upon him) said, “Seek treatment, O servants of Allah, for Allah has not sent down a disease except that He has also sent down its cure” (Al-Bukhari, Muslim). The Qur’an describes itself as “healing and mercy for the believers” (17:82) and portrays the Prophet (peace be upon him) as “a mercy to all worlds” (21:107). Withholding care or wishing harm contradicts this mercy.

Protecting life is among the highest aims of the Shariʿah. Illness—whether physical or mental—is not a reason to judge or abandon someone; rather, it is a call to compassion. The maxim “no harming and no reciprocating harm” (la darar wa la dirar) obligates families, communities, and professionals to remove harm, offer treatment, and create safe, non-stigmatizing pathways to recovery. This includes individuals battling addiction, depression, trauma, or chronic disease—no one is beyond Allah’s care.

Seeking treatment and seeking Allah are complementary, not competing. Take the means (medicine, therapy, support groups) while turning to Allah with duʿaʾ, repentance, and good works. A person may repent today and still need months of clinical care; both journeys are valid and beloved. Your role with a struggling friend or relative is not to interrogate their past but to stand beside them in the present.

Practical steps:

• Help them access qualified medical and mental health care; accompany them to appointments if helpful.
• Respect their privacy; stop gossip that deepens shame.
• Offer spiritual support without pressure: pray with or for them, share hopeful verses, and read the duʿaʾ for healing (“Rabban-nas, adhhib al-ba’s…”) if they welcome it.
• Remove barriers to recovery (unsafe environments, enabling, financial obstacles) and connect them to trusted community resources.

No one is beyond Allah’s mercy. Sin does not cancel a person’s right to compassion or recovery. Despair and abandonment are whispers of shaytan—hope, treatment, and sincere return to Allah are the way of Islam. May Allah grant health, mercy, and a gentle path back to all who suffer.

Question 12:

With all the news about Palestine, congo, sudan and other countries people struggling, brutally murdered , raped , amputated and with my personal problems like abuse from family, failuer to succed in exam and life im feeling like its time to change the trajectory of my prayer. I deeply am convinced that praying for something in this life is completely useless, im going to suffer anyway, and besides yes allah did so many good things for me without me knowing but most of prayers which were answered made me suffer a lot . So instead of praying for anything in life , i should just accept the abuse and failure and pray of hereafter, do tawba more and prepare for death. I just feel like its better to count my days on earth and just do more dhikr to be happy in that life , there is no point in looking for happiness and sucess in this life. Is this midset okay? Or is it sinful to give up on life ? I just feel like this world is a huge test all of it and i just need to somehow get the end of my life ? Deep down ik im gonno sufder in my marriage, in my job field if i manage to get a job , in my family , i just know it i have never been happy so many traumatic things have happened to me and now i have to wait until death takes me

Is it okay if i think like this, or the fact that i lost all my hope in allah giving me happiness in life is wrong? I mean it’s a test so why should i expect happiness

Answer 12:

Your pain is real, and your honesty reflects your faith in action. Many righteous individuals have felt overwhelmed. Islam encourages you to pair patience with action and faith with self-care. Allah says, “Do not despair of the mercy of Allah” (39:53) and “Allah does not burden a soul beyond what it can bear” (2:286). Even the Prophet (peace be upon him) faced profound sorrow but still turned to his Lord for comfort.

Your duʿaʾ is always significant: “No Muslim makes a supplication except that Allah grants it, averts an equivalent harm, or saves it for the Hereafter” (At-Tirmidhi). Keep asking—answers may come in various forms, but they always carry mercy. Patience does not mean simply enduring harm; seeking safety, help, and relief is part of trusting Allah. Strive wisely: “Work for your world as if you’ll live forever, and for your Hereafter as if you’ll die tomorrow.”

When despair knocks, respond with prayer, small acts of kindness, and by reaching out to those who care. You are not being punished; you are being refined. Your life and healing matter to Allah. Keep moving forward; you are not alone. “Indeed, with hardship comes ease” (94:6).

Question 13:

I would like to ask about reading the Qur’an during my menses.
I understand that I cannot touch the physical Mushaf while in this state, but I wanted to know if it is permissible for me to read or recite the Qur’an from an electronic device, such as a phone or computer, where the Qur’an appears as digital text on the screen.

Can I also recite aloud while reading from the phone, or should I only read silently?
JazakAllahu khayran for your guidance.

Wassalamu alaikum.

Answer 13:

Scholars have extensively discussed the topic of reciting the Qur’an during menstruation. The majority agree that women should refrain from directly touching a printed Mushaf while menstruating, out of respect for the Qur’an and the usual requirement for ritual purity. However, the Maliki school allows touching and reading in cases of genuine need, particularly for students and teachers. Additionally, several scholars from other schools permit this practice when necessary, provided it is done with care or by using a barrier, such as a cloth or stylus.

While direct recitation from a printed Mushaf may be restricted, reciting from memory—whether aloud or silently—listening to recitations, reviewing verses, and engaging in Dhikr and reflection are still encouraged. Many contemporary scholars also permit reading from phones, tablets, or computers, as these devices do not contain physical Muhhafs.

In practice, it is advisable to avoid handling a printed Mushaf if possible. If you are teaching, studying, or memorizing, do so with respect and utilize accommodations as needed. Maintain your connection to the Qur’an through memorized recitation, listening, and reflection. Menstruation does not sever a believer’s relationship with the Book; it simply calls for a balanced sense of reverence. As stated, “This is the Book in which there is no doubt—guidance for the God-conscious.” (Quran 2:2)

Question 14:

Asked by someone else:does four witnesses in terms of fornication count when the person who committed the act confesses to four people out of distress

Answer 14:

Islam establishes stringent criteria for proving zina to safeguard individuals’ honor and prevent false accusations. The Qur’an mandates four upright witnesses who must have directly observed the act; any fewer witnesses fail to establish guilt and render the accuser liable for Qadhf (slander): “Those who accuse chaste women and do not bring four witnesses—flog them with eighty lashes and never accept their testimony thereafter.” (Quran 24:4)

Alternatively, an individual may opt for a voluntary confession. If a person freely admits to zina without any pressure, this confession serves as valid proof, even in the absence of witnesses. The Prophet (peace be upon him) indicated that Hudud are enforced either through four reliable witnesses or a clear confession. If there is any indication of coercion, fear, confusion, or hesitation, the confession is invalidated, and the hadd is not imposed. In cases of uncertainty, Islamic law suspends the punishment and favors mercy and protection.

To summarize:

• Witnesses: Guilt is established solely by four credible eyewitnesses.
• Confession: Must be explicit, voluntary, and free from coercion.
• Doubt: Any uncertainty prevents the Hadd—Islam prioritizes dignity.

The key principle is that these strict conditions are designed to prevent anyone’s honor from being compromised by rumor or speculation. “Indeed, Allah commands justice, excellence, and compassion.” (Quran 16:90)

Question 15:

If you’re not financially able to feed and collects pocket money but the money you take is haram like coming from bank jobs…can I use that money? Also if I don’t find 10 people at once then can I do this one by one. Like 1 person on this day and the other person on another day? And if I have this problem can I fast for 3 days?

Answer 15:

Islam connects wealth to worship, emphasizing the importance of how we earn and spend money. Earnings from haram sources, such as Riba (interest) or fraud, are not lawful for personal use or for funding acts of worship.

In genuine hardship, if no immediate halal alternative exists, one may utilize only what is necessary for basic needs while actively seeking lawful income. To cleanse tainted wealth, individuals should give away an equivalent amount to the poor without expecting any reward. This act serves as a means of repentance rather than charity. Esteemed scholars have supported this practice.

If it is difficult to fulfill an obligation all at once—such as feeding the poor for expiation or repaying a debt—payments may be made in installments. Gradual fulfillment is valid and rewarded, as stated: “Give according to your means.” Continue to give steadily and sincerely until the obligation is met.

Fasting cannot serve as a substitute for financial obligations, such as zakat, or for necessary feeding if you can pay. Fasting is only a substitute in specific cases of kaffarat when you genuinely cannot afford the required feeding or clothing. Otherwise, voluntary fasting is intended for spiritual growth, not as a replacement for monetary responsibilities.

In summary, strive for halal earnings, eliminate any haram proceeds, fulfill your obligations—even if gradually—and use fasting to strengthen your spirit, not to evade payments. “Whoever is mindful of Allah, He will make for him a way out and provide for him from where he does not expect.” (Quran 65:2–3)

Question 16:

In Surat Yasin, the Ayah says: And if they were advised: fear of what is being within your hands and what is behind you so you can gain Allah’s mercy (45)
the next ayah: Whenever an Ayah came to them from Allah’s revelations, they do nothing but turn away from it (46)
my question: where is their response to the proposed question in the Ayah as it is usually in the Quran , answers are always followed except in this Ayah. What is the wisdom behind not giving the response?
Jazakum Allah Khair

Answer 16:

Let me first provide the entire text of the verse you are referring to:

“And when it is said to them, ‘Fear what is before you and what is behind you, that you may receive mercy.’ (36:45)
But when a sign from their Lord comes to them, they turn away and mock.” (36:46)

You asked why the Qur’an describes the attitude of the disbelievers rather than quoting their words, as it does in many other instances.

Let’s explore how the expert Quran exegists have interpreted this verse:

Ibn Kathir:
This verse illustrates the prophets’ repeated calls to fear Allah and reflect on the consequences of their actions, both past and future.
Their silence signifies contempt; instead of engaging in reasoned discourse, they mock, revealing their arrogance.

Ar-Razi:
In most verses, people respond with arguments or verbal denials. Here, however, their reaction is not a reasoned reply but rather ridicule, indicating that their hearts have become too hardened for meaningful dialogue.

Al-Qurtubi:
The Qur’an emphasizes behavior, not speech—their mockery and refusal to engage are the most potent forms of rejection.

By not quoting their words, the Qur’an shifts the focus from argument to attitude.
The issue lies not in logic but in pride and spiritual deafness.
Their mockery conveys more than any words could express.

The rejection of truth often arises not from a lack of evidence but from a closed heart.
This verse calls us to respond to divine reminders with humility, not ridicule.

“Only those who hear will respond. But the dead—Allah will resurrect them.” (Quran 6:36)

May Allah make us among those who listen with sincerity and respond with faith.

Question 17:

In a video you said if a husband dislikes garlic or onion the wife can’t eat it.After searching I found many answers saying a wife should avoid eating something that prevent her husband going to her like garlic,onion and also said husband should not see or smell something bad from her.Does the husband also can’t eat garlic or onion if wife dislikes it?Does she also have the right that she doesn’t found or smell something bad from him?Does he have to maintain hygiene or take good care of him for the wife also?If not then what kind of biases and double standard is this as I didn’t found no answer for the husband and islam said that they have mutual rights in the marriage.I hope inshallah you can enlighten me about this.

I found some issues and judgement hypocritical regarding marriage in islam.The chance of men to follow unhygienic lifestyle is more than women.He worked outside than so it mor chance of him to smell bad or seeing something ugly is more.But all answers just preaching women of good hygiene or take good care of her for husband etc.Found nothing for the accountability of husband regarding this issues.

Answer 17:

Islam encourages spouses to embody mutual love, respect, and care. The Quran  states, “They (wives) have rights similar to those over them, in kindness” (Quran 2:228), and the Prophet Muhammad (peace be upon him) affirmed, “The best of you are those who are best to their wives” (At-Tirmidhi). Kindness, patience, and respect are obligations for both partners, not mere favors.

Cleanliness and consideration are essential for both individuals. Advice on avoiding unpleasant odors or preparing for intimacy applies equally to husbands and wives. The Prophet (peace be upon him) valued cleanliness and disdained foul smells, declaring, “Cleanliness is half of faith” (Muslim). Maintaining good hygiene, fresh breath, and a thoughtful appearance is a shared responsibility.

Islam rejects double standards. Both spouses are responsible for fostering comfort, respect, and affection; neglect that leads to distress contradicts Islamic principles. Communication should remain gentle and open, with each partner supporting the other in developing good habits. Issues should be addressed with kindness rather than blame. Allah “placed between you affection and mercy” (Quran 30:21). May your marriage be characterized by cleanliness, compassion, and tranquility.

Question 18:

I am reaching out from the state of Maryland in the United States. This is my first time contacting you, and I sincerely appreciate your time and guidance.
We have a question regarding a work contract with an insurance company that we have been working with for some time. The company consists of two entities:
The first entity owns 70% of the company and distributes dividends to doctors at the end of the year. From what we understand, this portion is permissible.
The second entity owns the remaining 30% of the company but does not distribute any dividends at the end of the year. We only recently discovered this part.
We are a small company with over 20 employees working on this project, and this situation has placed us in a difficult position. We genuinely did not know about the second entity until recently, and we want to ensure that our work and income are halal and pleasing to Allah.
Our question is: Is it permissible for us to continue with this contract, or should we consider ending it?
May Allah reward you for your time, knowledge, and advice.
Respectfully,

Answer 18:

May Allah reward your concern for halal income.

Suppose the business and contracts of the 70% entity are Sharia-compliant. In that case, any earnings from it—such as salary, dividends, or profit-sharing—are halal, provided there is no riba, gambling, deception, or unlawful products involved. However, the 30% entity requires careful examination. You need to determine its activities, whether any revenue comes from prohibited transactions (like interest-based insurance or investments), and if this entity contributes to your compensation.

If your pay is derived solely from halal sources, it remains halal; if it is mixed with clearly haram income, that portion becomes problematic. As stated, “The lawful is clear and the unlawful is clear…” (Al-Bukhari and Muslim)

Here are some practical next steps:

• Request written clarification on the activities of both entities and how your compensation is structured.
• If anything is unclear or appears mixed, consult a qualified Islamic finance scholar to review your contract.
• If the 30% entity is confirmed to be haram, consider limiting your role and compensation to the halal side, or exit that portion entirely.

In summary, income linked to the compliant 70% is halal; the 30% requires verification. If it is haram, distance yourself from it. If it’s clean or if you can limit your pay, you can proceed with confidence. May Allah grant you barakah and open clear, halal doors.

Question 19:

What is the ruling at looking at sexual activities and is it prohibited due to looking at awrah because what about a situation where the persons awrah is fine to look at or is covered?

Answer 19:

Islam teaches that watching sexual content—whether it involves nudity or suggestive acts while clothed—is haram. Allah commands believers to lower their gaze and protect their chastity (Quran 24:30–31).

The Prophet (peace be upon him) cautioned against looking at others’ `Awrah (intimate parts). Islam aims to close the doors that lead to sin; content designed to arouse desire harms the heart, weakens self-control, and distances individuals from Allah.

An accidental glance is forgiven if one immediately turns away. However, ongoing exposure—such as videos, images, scenes, and suggestive reels—is prohibited, as it fuels lust and invites further wrongdoing. True peace and strength come through repentance, modesty, and disciplined habits.

If you are struggling, seek forgiveness regularly, install blockers on your devices, unfollow triggers, and fill your time with the Qur’an, prayer, and supportive company. Replace harmful habits with halal pursuits. Remember, “Whoever leaves something for Allah’s sake, Allah will replace it with something better.”

Question 20:

Are Muslims allowed to play Roblox?

Answer 20:

Playing Roblox and similar video games is halal when they adhere to Islamic principles and promote healthy habits. Recreation is acceptable as long as it refreshes the mind without leading to sin or neglect.

Keep it permissible by:

• Content: Avoid games that contain indecency, gambling mechanics, themes of shirk, or violence that glorifies evil.
• Time: Ensure that gaming does not delay pray or interfere with your studies, work, or family obligations.
• Moderation: Be aware of potential addiction; if gaming negatively impacts your sleep, health, or relationships, consider reducing your playtime.
• Character: Maintain honesty and respect online; avoid using foul language, bullying, or cheating.

Roblox specifics: Roblox hosts user-generated games—some wholesome and others not. Use parental controls, review titles in advance, disable open chat for children, and protect against impulsive in-app purchases.

Bottom line: Roblox is permissible when you choose halal content, play in moderation, prioritize prayer and responsibilities, and uphold good manners.A final reminder about time: Don’t squander your most precious resource. As Imam Ash-Shafiʿi is reported to have said, “Time is like a two-edged sword—if you don’t master it, it will master you.” Play with purpose, set clear limits, and allow your schedule to support your din and personal growth.

Question 21:

Almost two years ago, I made some kind of promise to Allah — or I said I would do a certain deed, (I don’t remember exactly whether I promised or just said I would do it) but I didn’t end up doing it. At that time, I had very little knowledge; I didn’t read Islamic books or understand much. I said those words because I was ignorant of the seriousness of making a promise to Allah and then not fulfilling it.

Please tell me: is kaffarah (expiation) obligatory on me?

And how should I understand the hadith that says, “A person who commits a sin out of ignorance is not held accountable”, in relation to my situation?

Please give me a complete answer.

Answer 21:

A casual “I’ll do it” is good to keep, but it is not legally binding. If you forget, make istighfar and try again. Saying “Wallahi, I will/won’t…” constitutes a binding oath; breaking it requires Kaffarah. A vow, such as “I vow to Allah I will…” (Nadhr), to perform a valid act of worship must be fulfilled. If you fail to do so, treat it as a broken oath and perform Kaffarah.

If you spoke out of ignorance, by mistake, or under pressure, you are not held to the same accountability as someone who knowingly swore an oath—learn, repent, and move forward with a clear heart. If you realize after swearing an oath that a better action is available, choose the better action and perform Kaffarah.

Allah says:

“Allah will not call you to account for what is unintentional in your oaths, but He will call you to account for what you have bound yourselves by of oaths. So its expiation is feeding ten needy people from the average of what you feed your own families, or clothing them, or freeing a slave. But whoever cannot find [the means]—then a fast of three days. That is the expiation for oaths when you have sworn. But safeguard your oaths.” (Qur’an 5:89)

Kaffarah steps (per Quran 5:89):

1. Feed 10 needy people (a regular meal each), or
2. Clothe 10 needy people, or
3. (Historic option) Free a slave.
   If you genuinely cannot afford any of the above, fast for 3 days.
4. The Prophet (peace be upon him) said that Allah has pardoned this ummah for mistakes, forgetfulness, and what they are forced into.

“Allah has pardoned for my ummah mistakes, forgetfulness, and what they are coerced into.” (Ibn Maja  and Ahmad)

The Prophet (peace be upon him) said: “Whoever vows to obey Allah must fulfill it; whoever vows to disobey Him must not fulfill it.” (Sahih Al-Bukhari)

Let us state it simply and clearly:

• If you broke a clear oath like “Wallahi…”, make Kaffarah and repent.
• If it was just a casual promise with no oath or vow, there’s no Kaffarah—renew your intention and keep your word next time.
• If you spoke out of ignorance, forgetfulness, or under coercion, you’re not like the deliberate case—seek knowledge, repent, and move on.
• If you made a vow to obey Allah, fulfill it; if you failed, treat it like a broken oath and make Kaffarah.

Use Allah’s Name sparingly, promise only what you can fulfill, and when in doubt choose the safer path and offer Kaffarah. If your conscience still feels heavy, add voluntary charity or fasting, even when not required.

A short Du`aʾ:
Allahumma ighfir li wa aʿini ʿala wafaʾi ʿuhudi, wajʿal qawli ṣidqan wa ʿamali ikhlaṣan.
“O Allah, forgive me and help me fulfill my covenants; make my words truthful and my deeds sincere.”