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:

Is the meat in the Netherlands allowed for muslims, because the majority of the people according to a survey is atheist (me personally i don’t believe the survey), and the netherlands also imports meat from other christian countries such as Germany, Poland or Brasil so we do not know where the meat in for example restaurants come from and what the religion of the butcher is. It is also important to state that when we ask which slaughterhouses slaughtered the meat they do not specify which religion the butcher is. I have read many fatwas, but none of them explains what to do if the majority of the country is atheist.


with regards the survey:
according to the survey 37% of the country is christian + muslim (i am assuming the survey was done based of people who have passports and not immigrants)

sorry for the name of my mail i made it when i was a child.

Answer 1:

Islam teaches us to seek what is pure, wholesome, and lawful. When halal meat is available, we should choose it. This option is the clearest and most reassuring for our hearts.

At the same time, Islam is a religion of mercy and realism, not hardship.

The Prophet (peace be upon him) shared a guiding principle for our lives:

“What is lawful is clear, and what is unlawful is clear. Between them are matters that are doubtful. Whoever avoids the doubtful protects their faith and honor, and whoever falls into the doubtful may fall into the unlawful.” (Well-established and widely reported)

This balance between clarity and compassion shapes how Muslims have understood food laws for centuries.

Allah states clearly:

“The food of the People of the Book is lawful for you.” (Qur’an 5:5)

Early Muslims understood this verse to mean meat slaughtered by Jews and Christians. The Prophet’s Companions often ate this meat in lands they visited, and the Prophet (peace be upon him) himself accepted and ate meat offered by Jews.

Notably, the Prophet (peace be upon him) and his Companions did not investigate how the meat was slaughtered or whether Allah’s name was mentioned.

When this concern arose, the Prophet (peace be upon him) replied:

“Mention the name of Allah yourself and eat.” (Reported in Al-Bukhari, Abu Dawud, An-Nasa’i, and others)

This teaches us that where Allah permits, being too rigid is not needed or encouraged.

Based on the views of eminent scholars, meat from the People of the Book remains lawful.

In the Netherlands, a large portion of the population identifies as Christian or Muslim, and many supermarket meats come from countries with long Christian traditions. This means such meat falls within the Qur’anic allowance, unless there is clear evidence of prohibition.

As a result, consuming this meat is not sinful, especially when halal options are hard to find.

Islam values personal Taqwa and conscience.

When halal-certified meat is available, choosing it is better and more reassuring. It is best to avoid restaurant meat with unknown sourcing, as it falls into doubtful territory. Those who follow stricter legal opinions are entitled to remain cautious.

Avoiding doubtful matters is praiseworthy, but declaring what Allah has permitted as unlawful is not.

The ideal and long-term solution is not confusion or dispute, but community responsibility.

Muslims should work to establish and support reliable halal meat services wherever they live. This is not unrealistic or unprecedented, as Muslim communities have done this successfully across many parts of Europe and North America, providing lawful food with dignity and transparency.

Question 2:

I do not see the purpose on having hoories in heaven or physical pleasure. This is really geared towards men, what about the women? This follows to my next question, I don’t see how we would desire these things in heaven as we should already be fulfilled by being close to Allah. I also don’t understand why the prophet SAW was allowed more than 4 wives, should he not be the example to follow?

Answer 2:

When the Qur’an talks about Jannah, it doesn’t favor one gender over the other. It goes beyond physical pleasure and uses human language to describe a reality that surpasses our imagination.

Allah describes the people of Jannah as transformed – purified, radiant, and beautiful, “like hidden pearls” (Qur’an 56:23). The mention of Al-ḥūr al-ʿīn focuses on pure companionship, where there’s no jealousy, pain, or insecurity. These words speak to both men and women, each receiving what brings them complete peace and joy.

Women are included, not overlooked. Every believer in Jannah gets perfect companionship, with restored spouses and attendants called Ghilmān. In this realm, no heart feels lacking.

The Qur’an reminds us that this is not the highest reward. The greatest joy of Jannah is being close to Allah. The Prophet (peace be upon him) says Allah will tell the people of Paradise: “I grant you My pleasure, and I will never be displeased with you again.” (Reported by Al-Bukhārī)

This divine pleasure surpasses every other delight. Food, beauty, and companionship are gifts from Allah, not replacements for the joy of being close to Him.

Understanding the Prophet’s (peace be upon him) Marriages

Some people are troubled by the Prophet (peace be upon him) having more than four wives. The Qur’an says: “This is only for you, not for the other believers.” (Qur’an 33:50) This was a divine exception, not a rule for everyone.

The Prophet’s (peace be upon him) marriages had humanitarian purposes – supporting widows, protecting vulnerable women, and strengthening community ties. They were part of his unique prophetic mission, not personal desires.

When speaking of Jannah, we should remember that ultimately, Jannah is not a reflection of worldly fantasies. It is a place where the soul finds its true home – where nothing is missing, and nothing causes pain. Allah says: “The pleasure of Allah is greater than all of that.” (Qur’an 9:72) Jannah is complete fulfillment – for the heart, the soul, and the self – given equally to all who enter it.

What awaits believers is not imbalance, but perfect justice, perfect love, and perfect peace.

Question 3:

I have been trying to understand the realities of concubinage and why it was practiced. However i have one question that l can’t find a clear answer too. I understand that a slave had no free consent, however If a slave woman refused sexual relations with her master with no reason, could he force himself on her if she is completely unwilling. Even if she’s sinful for this, would an injurious beating or forced intercourse be permitted for this?

Answer 3 :

Let me be clear: concubinage is a closed chapter in Islamic history.

From both Islamic and global perspectives, concubinage no longer exists. Slavery, the foundation of concubinage, has been abolished through binding treaties that Muslims must respect. So, concubinage is not a current Islamic issue but a historical one.

The Qur’an has always guided the Ummah toward freedom. One of its highest moral acts is “freeing a human being from bondage” (Qur’an 90:13). This was a significant principle and a clear ethical path.

The Prophet (peace be upon him) exemplified this guidance. Everyone under his authority was eventually freed. His Companions followed his example, freeing hundreds of slaves as acts of devotion and repentance. Islam did not promote slavery; it aimed to dismantle it.

Since slavery no longer exists, concubinage has no relevance today; hence, it’s pointless to discuss it now.

What remains, and what Islam actively promotes, is marriage—a relationship built on mutual consent, affection, mercy, and dignity. Allah describes marriage as a sign of His mercy:

“He placed between you mutual love and affection.” (Qur’an 30:21)

This is where the moral focus of Islam now lies: on ethical relationships, spousal rights, emotional responsibility, and spiritual companionship.

In short, the Prophet (peace be upon him) guided humanity from exploitation to dignity. The era of bondage is over. He replaced it with a new vision of human relationships based on justice, mercy, and love.

Question 4:
I am seeking your guidance regarding the Sharia compliance of an investment structure I am planning for my education business. I will briefly explain my background, the circumstances of the business, and then list specific questions for your opinion.

Background & Context

I am an M.Tech graduate from IIT Delhi and have been working as a physics teacher for several years. Approximately two years and eight months ago, I resigned from a well-paid teaching position with the sole intention of building my own education center.

During the initial phase, while the company formation was in progress, I began teaching with permission inside a reputed government staff community club, paying monthly rent. Students joined mainly due to my previous teaching reputation and personal credibility. During this phase, I earned approximately QAR 150,000. I also hired two staff members.

However, a competitor filed a case against me, resulting in summons from the Ministry of Education, CID, Ministry of Commerce, Public Prosecution, and court appearances. My phone was held by CID for several months. Although I eventually won the case, the prolonged process caused severe disruption. Students left, many returning to my previous employer or joining other institutes, and I had to refund collected fees. I also incurred losses including staff salaries, rent, visa costs, etc., totaling approximately QAR 60,000 or more.

Beyond this, by resigning from my previous job, I have forgone approximately QAR 304,000 in salary over the past 2 years and 8 months. Despite my previous employer repeatedly requesting me to return (even offering an administrative role), I chose to continue building this venture.

To sustain myself and keep the project alive, I later taught a limited number of students online and at home, earning approximately QAR 133,300. I simultaneously restarted the company formation process. Furniture purchased earlier (approx. QAR 40,000) had to be kept in storage for nearly two years, incurring storage rent of approximately QAR 25,400. Company formation costs exceeded QAR 60,000.

Recently, we rented premises for the institute and have already paid QAR 26,000 as rent, with another QAR 26,000 due immediately. Due to prolonged delays, my funds are exhausted and I currently have debts of approximately QAR 218,000, incurred partly for livelihood and partly for building the business.

At present, the licensing process is near completion. However, the Ministry requires a QAR 100,000 bank guarantee, which will remain frozen and unusable until the company is dissolved. Without arranging this amount, the institute cannot commence operations.

Therefore, I am considering accepting investment for:

QAR 100,000 bank guarantee, and

approximately QAR 100,000 or more for rent and salaries for the first 2–3 months until the institute stabilizes.

I also intend to draw a monthly salary of QAR 20,000, as I will be teaching full-time and managing the institute operationally.

Proposed Structure (Brief)

A branch-specific profit participation model (Al Khor branch).

A 5-year fixed-term agreement.

Profit Participation Units (PPUs) allocated under three categories:

Promoter 1: PPUs for my effort, brand value, expertise, and opportunity cost.

Promoter 2: PPUs for capital personally invested by me.

General Investors: PPUs for external capital invested.

Questions Seeking Sharia Guidance

Profit & Loss Commencement
From which point should profit and loss be calculated?

From the date of license issuance?

From the date of commencement of classes?

Or from the date investor funds are deployed?

Validity of the PPU Structure
Is allocating PPUs for effort, brand, expertise, and opportunity cost (Promoter 1) permissible?
Or should the structure be modified?

Treatment of Past Expenses, Earnings, and Debt
How should my prior:

business expenses,

personal losses,

foregone salary,

existing debts
be treated from a Sharia perspective?
Should these affect profit-sharing ratios, capital accounts, or should they remain entirely separate?

Founder Salary
Is it permissible for me to draw a fixed salary (QAR 20,000/month) while also holding profit participation rights?
Should this salary be:

fixed, or

linked to performance, or

capped in some way?

Death of Investor
In the event of an investor’s death:

Should the agreement continue with heirs / nominee? or

Is it permissible (and preferable) to terminate the contract and settle the remaining capital balance?

Fixed-Term Agreement
Is a 5-year fixed-term profit participation agreement valid and acceptable under Sharia?

Profit vs Loss Allocation with Weighted PPUs
If profits are distributed using weighted PPUs ( weightage of promoter 1 is 1, weightage of promoter 2 is 0.5 and weightage of general is 0.25 ), how should losses be allocated?

Since effort is already expended and cannot be “lost again,” should losses apply only to capital-contributing PPUs?

How should this be structured to avoid riba or unjust enrichment?

Additionally, one investor has requested that his investment be grouped together with my Promoter 2 capital and future General investments. Is this acceptable, or should categories remain strictly separate?

Branch-Specific vs Other Activities
This agreement is for a specific branch only. I also intend to:

restart community-based classes elsewhere, and

run online / hybrid classes using the same teachers.

Is it permissible:

to keep online-class revenue separate, or

must all revenue streams using shared teachers be pooled and shared with investors?


I would greatly appreciate your guidance so that the investment structure remains fully compliant with Islamic principles of fairness, transparency, and risk-sharing.

Jazakum Allahu khayran for your time and guidance.

Answer 4:

To State It Upfront: Your Education Venture: Islamically Sound and Permissible

Your education project can be fully Sharia-compliant. Islam encourages partnership, shared risk, and ethical business practices. This venture follows these principles as a profit-sharing partnership.

The best model is a Mudarabah-style arrangement:

You, as the promoter, provide effort, expertise, reputation, and management.

Investors provide the financial capital.

Profits are shared as agreed; losses affect the capital, while your effort is rewarded only if the venture succeeds.

This reflects the Prophetic principle: no guaranteed gain without shared risk.

Profit sharing starts only after the venture is operational—when licenses are issued and classes begin. Before this, there is preparation, but no profits to share yet.

Your contributions—building the brand, developing the curriculum, managing operations—are valuable in Islamic law. You can receive a defined share of profits for this work.

Any past expenses, opportunity costs, or early losses you covered are considered your contribution. These can adjust your profit share fairly, without burdening investors.

You may take a modest, market-rate salary for your daily work, as long as it reflects real services, is not excessive, and is separate from profit distribution.

A reasonable cap, like the amount you mentioned, aligns with Islamic fairness.

If an investor passes away, their share remains and transfers to their heirs. A fixed partnership term—like five years—is valid if clearly documented.

Profits can be weighted based on roles and risks. Losses are borne by the capital, while your effort is not reimbursed—this is the essence of ethical risk-sharing.

Grouping similar investors is allowed, and running other educational activities is fine, as long as finances remain transparent and fairly allocated.

What to Avoid

One key boundary: proprietary trading challenges are not allowed. They involve excessive uncertainty and fake transactions without real economic value. Avoiding these protects your income and conscience.

In conclusion, what matters most is clarity, fairness, and shared responsibility. Document everything, avoid ambiguity, and ensure all parties understand the risks and rewards.

If this venture is honest and fair, it’s not just allowed, it can actually be a form of worship. You’re serving knowledge while earning a living in a halal way.

May Allah bless your efforts and make them beneficial to many.

Question 5:

I am seeking clarification regarding a modern financial model known as proprietary trading firms (prop firms), and whether income from them is halal.

I will explain the structure clearly so the ruling can be based on accurate understanding.

A prop firm provides a fully simulated (demo) trading account, not a real brokerage account. No real money is deposited by me into the markets, and no real contracts are executed. I pay a fixed evaluation or challenge fee to access this simulated environment. This fee provides platform access, login credentials, an evaluation dashboard, risk rules, and technical infrastructure for assessment.

I trade using simulated funds only. Any profits or losses exist only inside the simulated account. I do not own or sell any real assets, there is no borrowing of real money, and no real CFD or futures contracts are entered.

I trade instruments such as NASDAQ-100 (NAS100) and currency pairs. I understand that NASDAQ-100 includes companies involved in impermissible activities such as riba or other haram elements. However, I do not trade the actual stocks, invest in those companies, or receive money from them. Since the trading is purely simulated and no real contracts or investments occur, I understand from the fiqh principle “the ruling is tied to its cause, and if the cause is absent, the ruling is absent. I would like to know whether this means trading NASDAQ-100 in a simulated environment is permissible, given that the usual causes of prohibition are absent.

If I follow the rules and demonstrate consistent profitability and proper risk management, I may request a payout. The payout is based on the simulated profit shown, and the firm pays me from its own funds as compensation for demonstrated trading skill. I do not receive money from market participants or counterparties.

This activity is not chance-based. There are strict rules such as maximum drawdown limits, position sizing, and loss thresholds. Random or reckless trading results in immediate failure. Traders are evaluated independently; my success does not require other traders to lose.

According to the firm, no real trades are executed unless a trader is explicitly moved to a separate live program, which would require notification and consent.

My concern arises because some scholars have ruled real CFD trading impermissible due to lack of ownership, interest, and contractual issues. My question is whether demonstrating trading skill in a purely simulated environment, without real contracts or real market execution, falls under the same prohibition — or whether the absence of those causes changes the ruling according to the fiqh principle.

I kindly ask for your guidance on:
• Whether this model is permissible in principle
• Whether the payout received in this structure is halal
• Whether trading NASDAQ-100 in this purely simulated environment is halal, considering the haram elements of the underlying companies but absence of real ownership or trading
• And what specific conditions would make it impermissible

I am asking only to follow what is most pleasing to Allah ﷻ.

Jazākum Allāhu khayran for your time and knowledge.

Answer 5:

Prop Trading Challenges: Why Many Scholars Advise Avoiding Them

Many Muslims are drawn to “prop trading challenges”. You pay a fee to trade on a demo account, and if you meet certain targets, the firm rewards you with their money.

At first, this seems harmless because it uses demo accounts and no real money is involved. However, many respected scholars consider this model impermissible under Shariah law due to serious concerns.

In Islam, income should come from a clear and lawful exchange of value. Most prop-firm models have issues:

• The “challenge fee” gives you access to trading setups that involve speculative instruments like CFDs, futures, and leveraged indices.
• The system often works like a pass-fail contest, where many people lose their fees and only a few succeed, which raises concerns about uncertainty and elements of gambling.
• Even in simulations, the activity prepares people for markets that are often linked to companies or structures based on riba, which is forbidden.

Islam looks at more than just the exchange of money. It considers whether the contract is sound, whether it involves too much uncertainty, and whether it encourages questionable financial practices.

Due to these concerns, many scholars believe this model does not meet Shariah-compliant standards.

If the underlying structure is flawed, the payout is also problematic. Even if it’s called “compensation for skill”, it comes from a system based on questionable contracts.

A believer seeks income that is clear, wholesome, and free from doubt. Blessed wealth is more important than quick gains.

Some people argue, “But it’s just demo trading.”

However, simulation is not neutral. It trains individuals within a framework that is often linked to financial structures that are not permissible. Islam regulates not just outcomes but also the paths that lead to them.

When an activity prepares someone for doubtful or unlawful markets, scholars advise against it, even if the first stage is virtual.

This doesn’t mean Muslims should avoid learning about finance. Instead, they should pursue:

• Education on Shariah-compliant investments
• Ethical equity trading with screened stocks
• Islamic brokerage platforms
• Real economic ventures with shared risk and transparency

Earning income through clear and permissible means brings peace and blessings to one’s livelihood.

The Prophet (peace be upon him) taught us to avoid what causes doubt and to choose what is clear. Wealth gained with uncertainty often brings anxiety, while lawful wealth brings tranquility.

If something feels uneasy in your conscience, stepping away is not a loss – it is protection.

May Allah provide you with halal, pure, and blessed provision.

Question 6:

so I know that dropshipping is haram but i read somewhere that if I state that im just an agency or something like that would make it halal.
> If I made a website listed products connected the supplier/manufacture with my store. Where should I list that we do not have the items and it’s sent out immediately from the supplier ? Can I just list it im the terms of service and about us or should it be on every product description? Also how should I state that im dropshipping just by saying we do not have the products and it’s sent out by the supplier is enough?)

Answer 6:

Islam promotes honest trade and clear responsibility. The standard dropshipping method used today is not allowed because it involves selling something you don’t own. The Prophet (peace be upon him) forbade this type of sale due to the uncertainty and unfair risk it creates for buyers.

Many online stores advertise a product, take payment, and then buy it from a third party. This approach is problematic in Islamic law because it’s unclear who owns the product and who is liable.

There is an alternative to this method that is ethical. Dropshipping can be allowed when it operates as an agency, not ownership. In this model, you act as a broker or purchasing agent for the customer, and the supplier is the actual seller.

Islam allows this type of trade as long as it’s transparent and fair.

For this type of trade to be acceptable in Islam, customers must know that you don’t own or stock the product, that items ship directly from the supplier, and that you earn money from a commission. This information should be clear and easy to find, not hidden in fine print. It’s a good idea to include it on your Terms or About Us page, as well as on every product page and at checkout.

A simple statement could be: “We don’t stock products. Orders are fulfilled directly by our supplier after your purchase. We act as a purchasing agent for your convenience and earn a commission of X%. Estimated delivery time: 7–14 days.”

Being clear protects both the buyer and your conscience.

In a true agency model, you are responsible for making things right if something goes wrong. If the supplier fails to deliver or sends faulty goods, you can’t just disappear – you are accountable to the customer. This shared risk makes the arrangement acceptable in Islam.

To ensure this, you should have a clear agreement with your supplier that confirms your agency role and delivery obligations.

To conclude, Islam supports modern business, but it insists on truthfulness, accountability, and dignity in trade. When dropshipping is done honestly as an agency, without deception or ambiguity, it becomes not only allowed but also a model of ethical e-commerce worth sharing.

May Allah bless your work with clarity, trust, and barakah.

Question 7:

Is this nikkah with a Christian non-practicing woman who was unchaste valid?

Is this nikkah with a Christian non-practicing woman who was unchaste valid? I didn’t know she had to be chaste and I found out later on she had a past. We got divorced 6 months later. Was the nikkah valid to begin to?

Answer 7:

Islam views marriage with seriousness and compassion. The Qur’an allows a Muslim man to marry a Christian woman. Allah states:

“Lawful for you are the chaste women from among the believers and the chaste women from those who were given the Scripture before you.” (Qur’an 5:5)

This verse confirms that marriage to a Christian woman is valid in Islam. Major legal schools, like Hanafi and Shafi‘i, support this.

A person’s past does not nullify a marriage. If a woman has had previous immoral relationships but repents, her repentance is accepted by Allah. The marriage remains valid. Islam values sincere repentance more than a perfect past. Even if repentance isn’t openly discussed, past actions do not cancel a lawful marriage.

Islamic law focuses on religious identity, not personal practice. As long as she identifies as Christian, the marriage contract stands. Strong religious commitment is encouraged, but it isn’t a requirement.

Not knowing certain details before marriage doesn’t affect the contract. If the couple later divorces, that divorce is valid. The past does not retroactively invalidate a lawful marriage.

However, many scholars advise caution in some cases. This isn’t because such a marriage is sinful, but due to practical concerns. These include the religious upbringing of children, compatibility in faith and culture, and long-term family stability. Islamic law differentiates between legal validity and what may be wiser in certain situations.

In summary:

The marriage is valid.

Past mistakes do not invalidate it.

Repentance restores dignity.

Divorce, if it happens, is valid.

Caution is about wisdom, not legality.

Islam provides clarity with mercy, allowing for responsibility, healing, and peace.