With Regards to Seclusion, Is It Right to Ride With the Opposite Gender in a Car?

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Question: With regards to khalwa, is it okay to ride with the opposite gender in a car? Not as in chauffeuring but riding with them in the front seat because you know them and you are going to a common destination?

Answer:

Assalamu alaykum

The definition of seclusion (khalwa) that jurists provided was for a man being alone with one woman who is not of unmarriageable kin (mahram) within an enclosed area in such a way that a third party is unable to see or enter upon them.

Such seclusion with the opposite gender has been prohibited in sound prophetic traditions. Ibn `Abbas stated, “I heard the Prophet (God bless him and grant him peace) give a sermon. He said, ‘A man should not seclude himself with a woman except that there be with her someone who is of unmarriageable kin (mahram).'” (Bukhari, Muslim)

Situations not deemed as impermissible seclusion

The following scenarios would not be considered impermissible seclusion:

(a) a man and a woman being outside in public, such as a street or sidewalk.

(b) a man and a woman being in an enclosed area that people can and do routinely enter and exit without requiring permission, such as a mosque.

(c) a man and a woman being in an enclosed area that people cannot easily and routinely enter without permission but where they are visible to outsiders, such as a glass office whose door is closed.

(d) a man and a woman being in an enclosed area that people cannot easily and routinely enter without permission but where there is a barrier separating the two.

(e) a man and a woman being in an enclosed area that people cannot easily and routinely enter without permission but with another person present who is either (i) a mahram or spouse, (ii) an upright non-mahram man, (iii) an upright non-mahram woman, or (iv) a group of non-mahram woman.

(Ibn Abidin, Radd al-Muhtar (6:368) but interpreting category (e(iii)) as relating to a very elderly woman; Nawawi, al-Majmu` (4:173-74); Mawsu`a al-Fiqhiya (19:267-68))

Sharing a car ride with the opposite gender

In regards to sharing a ride with a member of the opposite gender who is not a mahram with no other party inside the car and no clear barrier between the occupants, this would not constitute seclusion when it is in a place (such as a town, city) where there are people around who would able to see them. Otherwise, it would constitute seclusion, such as during the night in an isolated place.

Even in cases where it would not technically constitute seclusion, it may be disliked and superior to avoid unless there is some need.

[Ustadh] Salman Younas

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Salman Younas was born and raised in New York and graduated from Stony Brook University with a degree in Political Science and Religious Studies. After studying the Islamic sciences online and with local scholars in New York, Ustadh Salman moved to Amman. There he studies Islamic law, legal methodology, belief, hadith methodology, logic, Arabic, and tafsir. Ustadh Salman’s personal interests include research into the fields of law/legal methodology, hadith, theology, as well as political theory, government, media, and ethics. He is also an avid traveler and book collector. He currently resides in Amman with his wife.

Joining prayers at work

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Question: In winter the time between Dhuhr and Maghrib in my country is very short. Am I allowed to join prayers while I am at work?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

If praying Dhuhr and Asr on time pose great hardship, due to the nature of one’s work or medical condition, one may combine Dhuhr and Asr either before Maghrib time comes in, or at the beginning of Dhuhr. (Kashhaf al Qina, Bahuti; Bughyat al Mustarshidin, Abd al Rahman Mashhur; Rawdat al Talibin, Nawawi; Kifayat al Akhyar, Hisni; al Awsat, Ibn al Mundhir)

One should be very careful not to abuse this dispensation. There is a big difference between the genuine practical impossibility of praying on time because one’s work requires one to keep watch of something, for example, for the whole prayer time, and the mere awkwardness of asking to go for a prayer break. Joining for the latter reason is cowardice and is sinful.

As the scholars say, one should only take a dispensation when one genuinely feels that Allah Himself wants one to take it. ‘And Allah knows the man who means mischief from the man who means good.’ (Qur’an, 2: 220)

If one’s work does not allow even one to pray Dhuhr and Asr by joining, then one must look for other work.

I pray this helps.

[Shaykh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

Food in the shape of animate life

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Question: Is it permissible to make and sell food in the shape of human or animals?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

There are opinions that allow both the making and selling of food shaped in the form of animate life, such as bears and humans, etc. (Hashiyat al Jamal ala Manhaj al Talib; Hashiyat al Qalyubi)

Please see:
https://www.aliftaa.jo/Question2En.aspx?QuestionId=3523#.XwSVS2ozY1A

That said, there is serious opposition to this position too. (Hashiyat al Jamal ala Manhaj al Talib; Hashiyat al Umayra; Hashiyat al Sharwani) Based on this position, it would be sinful to make such food, and sinful and invalid to sell it.

Given the difference of opinion, and given the graveness of created three-dimensional objects that mimic animate life, it would be better to avoid selling such items wherever possible.

Please also see:

https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-paint-mini-figurines/
https://seekersguidance.org/answers/maliki-fiqh/the-maliki-view-on-pictures-of-humans-and-animals/

I pray this helps.

[Shaykh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

Are Splashes From Washing Dishes with Impure Meat Excused?

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Question:

Assalamu alaykum,

I understand that spray of urine is excused in the hanafi madhab but does this apply to other types of filth.
I have to wash dishes that have haram meats and impure substances usually some spray from washing up gets on my face like very small would these make my face impure?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

No, the splashes and spay of other impurities are not excused. However, flowing and moving water is not deemed impure if the smell, color, and taste of any impurity it has come into contact with do not show.

Usually, with washing dishes, there is a lot of splashing of water. If it’s not water that has any of the above, then you can assume it’s pure. However, it’s probably safer to wash your face afterward and pray in other clothes. (Shurunbulali, Maraqi al Falah)

May Allah grant you the best of both worlds.
[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Guilty about engaging in oral sex

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Question: I feel guilty about engaging in oral sex.

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

Reliable scholars have allowed oral sex, so it permissible to follow such a position.

Please see: https://seekersguidance.org/answers/shafii-fiqh/is-it-permissible-to-perform-oral-sex-to-ones-wife-shafii-school/

The question here is not about halal and haram, the question is, ‘Is this the best thing you should do as a believer, and particularly as a husband?’

What you should think about is how important this is to your sex life, and what effect it has on your relationship with your wife. What physical or emotional loss are you trying to replace by resorting to oral sex?

I am not a sex therapist, but I hazard a guess that for men, receiving oral sex is some kind of way of compensating a level of superiority or respect that they do not receive from their spouse- perhaps even the inability to perform sexually as they would otherwise wish to. Is there any other way that this can be redressed? I am just posing the question. I don’t have an answer.

For women, receiving oral sex might often be a less stressful guarantee of achieving orgasm. But putting the immediate gratification aside, would she prefer to receive that same gratification in another way? Deep inside, does she view this as caring for her sexual needs and as an act of love, or does she just enjoy on a physical level? How does it make her view her husband in the greater scheme of things? Again, I am just asking the question as a thought exercise and I do not have the answer.

I think generally this issue is part of the bigger problem, the problem of men not being men and women not being women, and it often solved in quick-fix ways that leave both parties not as happy as they otherwise could have been.

Please see also:

https://www.youtube.com/watch?v=3kDbqABvEN0

I pray this helps.

[Shaykh] Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

What is the punishment for apostasy in Islam?

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Question:
Assalamu Alaikum

What is the punishment for apostasy in Islam? One set of scholars say apostates should be put to death and others say only apostates who commit treason/blasphemy should be put to death. Which is correct?

Allah says “There’s no compulsion in Religion” in Quran 2:256. In that case, can we compel someone to be in Islam when they can’t be true to it? We don’t put non-Muslims to death for not accepting Islam. So how can we punish those who have left Islam? Please, clarify.

Answer:

Wa alaykum al-Salam

Thank you for your question.

The Schools of Jurisprudence
Abdullah ibn Abbas (Allah be pleased with him) reported that the Messenger of Allah (Allah bless him and give him peace) said, “Whoever changes their religion, kill them” (Bukhari).

The above narration and others form the basis for the ruling agreed upon by all four schools of jurisprudence that the apostate must be killed. However, they agree that such an order may only be passed by an Islamic ruler or a representative of his court. In addition, three of the four schools require that the apostate, after having been declared as such in court, be given an opportunity to repent. The Hanafi school considers the giving of this opportunity to be recommended and not required. It also takes the view that a female apostate may not be killed (al-Mawsuah al-Fiqhiyyah).

The fact that the execution of apostates is only permitted in an Islamic country where the ruler or his representative passes the judgment is of utmost importance. No human being, no matter how serious his crime, can ever be killed without the process of a valid Islamic court.  This effectively means that the death penalty will not be passed on an apostate in 99 percent of countries around the globe.

A wisdom
In the early Muslim communities, apostasy was often associated with revolt. A revolt meant that the rule of Islam might be eradicated, and that would spread injustice and oppression.

There is enough evidence to establish that, Islamic conquests spread peace, harmony, and understanding throughout the lands. This was clearly expressed in the words of Ribiy ibn Amir when he said addressing the Persian general, Rustam, “Allah has sent us to deliver you from the worship of creation to the worship of the Creator of creation; and to deliver you from the constriction of this world to the vastness of the afterlife, and from the oppression of the religions to the justice of Islam.” [al-Bidaya wa al-Nihaya]

There is no compulsion in Religion.
As for the verse, “There is no compulsion in religion” (Qur’an, 2:256), the scholars advise that it refers specifically to compelling a non-Muslim to embrace Islam.

Non-Muslims always had a place in Muslim communities and countries. They had rights and were dealt with fairly. The incident where a Jew made a claim against the Caliph of the time, our master Ali bin Abi Talib, and the court passed judgment in his favor, serves as ample proof to establish this point.

And Allah knows best
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

Does your wudu break by checking your blood sugar?

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Question Summary

Does a pinprick during a blood sugar test break your wudu?

Answer:

In the Name of Allah, the Most Merciful and Compassionate

The needle-prick of a blood sugar test breaks the wudu if the blood came out with such strength that it actually or effectively flows. [Shurunbulali, Maraqi al-Falah]

Actual flowing is when the blood moves from the point of exit to another place.
Effective flowing is when the blood’s movement was stopped by something however had that thing not stopped it, the blood would have actually flowed. [Ibid.]

Hope this helps
Allah knows best

[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

 

Is it Valid to Pay the Zakat on Gold and Silver with Cash?

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Question:

Assalamu ‘alaykum.
Is it valid in the Hanafi school of thought to pay the due Zakat on actual gold or silver in its value in cash currency? For instance, if someone owns 10oz of gold in bars and coins, can they pay the due Zakat in CAD?

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

Yes, it is valid to pay the zakat on gold and silver in cash. (Ibn ‘Abidin, Radd al Muhtar)

May Allah grant you the best of both worlds.
[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Translation as an infringement upon copyright laws

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Question: Is a translation made with the permission of the author considered an infringement upon copyright laws?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

This issue goes back to international standards/laws on copyright. From what I have read, translations that genuinely bring something new and original to the translated work are not considered infringements of copyright.

However, if they are just straight translations, they would require the permission of the author. Otherwise, they would not be halal and one could not benefit financially from them.

Please see:
https://seekersguidance.org/answers/hanafi-fiqh/are-copyrights-valid-as-it-relates-to-islamic-content-that-benefits-muslims-or-can-we-freely-download-and-share-it/

I pray this helps.

Farid

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language

 

Can I Eat Supermarket Meat With My Christian Family to Make Them Happy?

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Answered by Ustadha Shazia Ahmad

Question: My family members are non-religious Christians. They do not buy halal meat. I live with them and eat with them. Of course, I never consume pork. While I am living here, is it permissible to eat chicken and beef that are not halal to avoid conflict? How can I begin to deal with this issue?

Answer: I empathize with your situation, it is very difficult indeed when the family does not eat the same food together.

You are correct

Always remember that you are correct in eating only halal meat. You will see at the links below about the impermissibility of eating chicken and beef from supermarkets. May Allah reward you and guide you for your strength, conviction, and determination to follow this ruling.

Talk to your parents

Tell your parents that you love them very much and that eating halal is your new way of life. Take them to a halal butcher shop with you so you can shop together, cook together and eat together. Buy some new cuts of meat to try out. Cook halal meat for them too so they can have a treat. Be kind and patient, and don’t get upset. Then have them talk to your grandmother, or approach her directly if you think that’s better. Perhaps when they get used to the idea, you can all go to a halal restaurant together!

Prayers not being accepted

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and give him peace, said, “O people, Allah is Good and He, therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying: ‘O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do‘ (xxiii. 51). And He said, “O those who believe, eat of the good things that We gave you“ (ii. 172). He then made a mention of a person who travels widely, his hair disheveled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication): “O Lord, O Lord,” whereas his food is unlawful, his drink is unlawful, and his clothes are unlawful and he was nourished with the unlawful. How can then his supplication be accepted? [Muslim]

If My Parents Prepare Meat That is Not Halal, Should I Avoid Eating It?
The Issue of Halal Meat (A Detailed Article)
A Reader on Halal Meat
Can We Eat Machine Slaughtered Meat?

May Allah give you ease and well-being always.

[Ustadha] Shazia Ahmad

Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.