Contemporary Issues in the Workplace

hamdulillahi Rabbil alameen wa sallahu wa Sallim wa barik ala nabina Muhammad in Wanda and he was on the edge mine and my dad's brothers and sisters Assalamualaikum warahmatullahi wabarakatuhu.

I would like to explain how this lecture actually came about. After I graduated from Medina university, I came back to Canada for a little bit. And I thought to myself, you know, what am I going to do with my life. And I realized that I was actually really good with social media. So I started looking for different jobs and different avenues that related to creating content for social media. And Alhamdulillah. I landed a job in the way. And I thought to myself, you know what, this is going to be an ideal opportunity, I get to work in a Muslim country in a Muslim environment, and everything is going to be great. But lo and behold, I was absolutely shocked. I only lasted at my

job, I would say for about three months. And eventually, we mutually decided to part ways, even though I probably feel like I got fired, because I just couldn't keep up with a culture that was there. So I remember the very first time they took me to a restaurant, there's like a live piano there. There's someone singing there. And I'm like La La, la quwata, illa Billah. Todos is like a Muslim country. And then I remember we went to another networking event, it's filled with, with women, they all wanted to shake hands after each meeting, and exchange business cards. And I'm refusing and it's very awkward. And eventually, I ended up in a corner all by myself, with no one to

talk to no one to network with. Because, you know, I was in shaking hands. And other incidents like this, the company wasn't very happy, and it wasn't the right fit for me. So I thought to myself, you know what, let's just mutually part ways. And I came back to Canada Alhamdulillah. So that being said, I realized for the first time, the difference between what we study in the books of filk, versus what it's like for the average Muslim, when they're going to work in the challenges that they face. So I wanted to take this opportunity to discuss some of those issues, in light of my experience in light of the various people that I've spoken to in the years that have passed in

hearing the challenges that they face, and along with the the knowledge that I've learned and studied, so I pray that Allah subhanaw taala makes this presentation a beneficial one, I will leave approximately five to 10 minutes at the end, to hear comments, feedback and to answer any questions. So I would like to start off by establishing some principles first. Number one, is that it's very important to understand that just because something is permissible, it's not always the best route to take. And this is why scholars when they talk about fatawa, they always say a taqwa Goblin fatwa, that it is always better to be conscious of Allah subhanho wa Taala and take the safer route to take

the less doubtful route and to be conscious of Allah, then to ask very particular fatwa to make something permissible. Number two, that we have to keep in mind that the general ruling in the Sharia is that everything that is permissible for men, is also permissible for women, except in those instances, that the Sharia has clearly indicated that there's a different set of rules for men and a different set of rules for women. Principle number three, is that there is a recognition of that which is a door aura, which we will translate as necessity. And when there is a door or a necessity in the Sharia, there are two things that will be kept in mind. Number one is adorato

todorova Kataria, that necessities become with concessions, and those concessions will be in direct correlation to the degree of hardship that is faced. So if it is a high degree of hardship, there will be a high level of concession and there is a low degree of hardship, then there will be a low degree of concession number two is adorato. To be home a lot. And what that means is that in times of necessity, even the impermissible will become permissible. So the clear example that you always hear, you're in an isolated environment, somewhere like a desert, you're on the verge of dying, you don't find anything to eat or drink, except for you know, pig or alcohol. So in that situation,

consumption of those things becomes permissible, but to the degree of staying alive. And this is how we understand both principles of dorada combined. So you can eat the pay, you can drink the alcohol, but only to the degree of survival, not to beyond that, it doesn't mean you fill your stomach and quench your thirst, but you can have enough to survive. So this shows that the impermissible becomes permissible, and also the concessions that because that come with necessities are meant to be understood in light of the degree of hardship. Number four, is that the Sharia is built upon the majority cases.

meaning something that happens frequently. And repetition, not something that will happen once in a while. And rarely, sometimes some things that happen once in a while, and rarely, the cheriya will not really address but it will over look, because it is not something that happens enough. But once it starts coming enough, it happens to a lot of people. And frequently, then the shediac will have an issue ruling ruling on it. And last but not least, is the role of intention in all of these matters. And I cannot highlight this principle enough. And Omar will be my Casa de that rulings upon affairs and matters will be judged based upon the intention behind them. So you can have two people

in the same situation, both of them are going to work at the exact same company. But one individual is being rewarded for going to work and in other individual is not being rewarded, the one that's being rewarded for his work, he has multiple good intentions, number one, to earn a high level of risk for his family. Number two, to be an exemplary Muslim, and to give down with new actions, and through speech number three, is to perhaps earn money so that he can give his sadhaka and help those that are needy and poor. So these are multiple intentions that an individual can have when going to work, the more noble or intentions, the more you are rewarded. And the less you think about going to

work, then the more opportunities you are missing out on in turn in terms of earning that.

So this is where we will begin our discussion with the Hadith of the Prophet sallallahu alayhi wasallam that the best income that is earned is that which an individual earns with his own two hands, meaning that you work hard for your income. So it is better to work hard for your money and for your income than to receive something for free. People often think that you know what if I live off of welfare, or if I live off of charity, that is perfectly fine. No, that sort of lifestyle is actually looked down upon the *tier. In the Sharia it is more noble or to have a difficult job where you earn a little income than to take free handouts, which would give you more money, there's

more nobility, the *tier encourages nobility in that. And the number two, the Hadith of the Prophet sallallahu alayhi wa sallam that clearly outlines and indicates the impact between the physical world and the spiritual world, the type of income that you're earning, and the impact that it has on your spiritual life. And this is the Hadith of the Prophet sallallahu alayhi wa sallam where a man is traveling through the desert with all of his belongings, and then he falls asleep and everything he has goes away. So he raises his hands to Allah subhanho wa Taala, saying yarrabah Arab calling out to Allah subhanho wa Taala and the Prophet sallallahu alayhi wa sallam comments on this

man by saying that this man's eating was from Haram. This man's drinking was from Han, his clothing was from haraam for Anastasia Bella, then why would Allah subhanho wa Taala answer this man's Doha meaning that the level of income or the type of income that this man had directly impacted his while being responded to by Allah subhanho wa Taala. And therefore making his eating Haram, his drinking haram and his clothes, even Haram, due to the wealth that he was earning. So this shows us the importance that the Sharia pays on even the type of income that you're earning. And that will be the very first issue that we will be talking about, that when Muslims look at job opportunities, it is

not just about the job that they're doing, but it is also the company that they are representing. And what that means is the company that they are working for, has to have a completely halaal business or the vast majority of the business needs to be handled, the vast majority of the business needs to be handled in those situations, where the vast majority of the business is haram or completely haram then in that situation, even doing something permissible for such a company would become m permissible. So let us take an example what that looks like. So example number one we will be taking is working for a bank. And we will be speaking about the bank in general terms. So you can

think about all the various jobs that are available at a bank from being a bank teller to being an investment banker for the bank, to being a receptionist for the bank, to doing janitor work for the bank, to doing security for the bank. All of these things are possible jobs that one would have at a bank. Now if we look at the system of the bank, where is the vast majority of income of the bank coming from the vast majority of income for this bank will be coming from loans that it gives out

From the mortgages that he gives out, and accumulates interest upon these things, that is where the vast majority of income will be earned for these banks. And that is why it will be considered an institution of oppression. So now the general rule is that if you're doing something like security, or being a janitor in any place, the general ruling is that it would be permissible. However, when it becomes to an oppressive state, sorry, an oppressive company, like a bank, where the vast majority of its income is haram, then even that job that would traditionally be considered halaal, ends up becoming Haram in that situation ends up becoming Haram in that situation. Now, are there

any situations where the job can become halal, and yes, these the exception to this rule is if you're not working directly for the bank itself, but you're working for a company that is being hired by the bank. So for example, an individual works as a security guard, and he works for a security firm. so in this situation, the bank will hire the security firm, to have security on their location from time to time, and you're hired not by the bank, but you're hired by the security firm. So now, even though you're doing the exact same job, in this situation, that you're working for the security firm, it will become halon. Because the vast majority of money that the security firm will

be earning will not be from the bank. But it will be from the other contracts that they have, which will be perhaps security on the roads security at the airport security on different facilities, the vast majority of which would be permissible. So here you get to see how the Shetty I will differentiate between the same job, but based upon who you're being hired by who you are being hired by. I would like to give you another example that is similar to this. And that is doing deliveries, especially nowadays, when we have things like Uber Eats, and what are some of the other companies that deliver food, skip the dishes? Excellent, was another one, I'm trying to think of another one

food dish, that's the one all these companies, if a Muslim wants to work for these sort of companies, what is the ruling on them? So the first thing, the principle that we establish, is that worldly matters are permissible until proven otherwise, worldly matters are permissible until proven otherwise. So that is the general principle in these affairs, then the thing we need to look at is what is the vast majority of products that these sorry, the second thing that we look at is what is the service that you're providing, and that is you will be providing a driving service of delivery, you will be providing a driving service of delivery, which of itself is permissible, then the third

thing that you look at is what exactly will you be delivering, you will be delivering different food items and different drinks, and perhaps, you know, bread and soup, and things like that, which within of itself within the *tier is permissible until proven otherwise. And then you will look at in such situations Do you get to choose your customers and who you deliver for, or do not get to choose your customers and who you deliver for and you're just assigned. And that the answer to that is you do not get to choose, but rather it is imposed upon you if you choose such a job if you choose such a job. So now the example being had you worked for a particular company with never self

doing delivery for them, that would have a particular ruling based upon the food that they sell, whether it's halal or haram. But the fact that you're delivering deliveries, and you're paid by a delivery company, and not by the company that creates the Haram food and sells the Haram food, therefore your job would become permissible, your job would become permissible because you're not directly hired by that company, but you're hired by skip the dishes or overeats or any of these other companies. So regardless of what is being delivered, due to the fact that it is out of your control, and you do not get to choose then therefore, it would be permissible therefore, it would be

permissible. So these are the different types of jobs that you can have in terms of income, and how the Sharia would address them based upon permissibility and in permissibility. The second thing I would look at in terms of categories now is interaction with the opposite gender interaction with the opposite gender. So the first thing we will be looking at is the topic and concept of color. And what color means is to be in isolation with the opposite gender with someone that is of desirable age, someone that is of desirable age, in a closed, isolated location in a closed, isolated location. That is not easily accessible. That is not

Easily accessible. And in such situations the Prophet sallallahu alayhi wa sallam said that no man is alone with a woman, except that shaitaan is the third, except with shaytaan is the third. And the scholars understood from this Hadith, that being in isolation with a woman, where you are in a confined location that is not easily accessible, would be considered impermissible would be considered impermissible. Now, let us take a modern day understanding of this, the issue of getting into an elevator, you get into an elevator, you're by yourself in this sort of situation, as you're in the elevator, a woman happens to come into the elevator, what is the shediac require of you? What

is the Sharia require of you? So the what the Sharia would require of you is to look at this situation from the following lens. Number one, do you have any control in being in this situation? Yes or no? So from a theoretical standpoint, yes, you can leave the elevator and take the stairs. But what do you do in the situation? You're in a high building, let's just say 1520 floors, you're on the second or third floor right now you need to get to the top. And imagine every time you're going in and out of the elevator, there happens to be a woman that comes out or for the sisters, if you're in that elevator, and a brother comes in, what is the *tier require in that situation? So

over here, the sheer number one looks at what is your intention in being in that elevator? Is it something halal? Is it something haram halaal being you're just going to work trying to do your job to the best of your ability, haram being that you want to be in isolation with the opposite gender, you want to be in isolation with the opposite gender. So number one, it stays permissible. Number two, it becomes impermissible right off the bat, even before something happens, because you're intending to do harm. Number two, is that the *tier looks at Are you in a space that is easily accessible, yes or no? Being in an elevator, it is actually very easily accessible. And you will not

control how many people come in, and how many people come out. So therefore based upon this, the Sharia would accommodate that if it is for a short period of time. And at any given time, people can come and go, this would not technically be considered a controller, this would not technically be considered Kahlua. However, the *tier also requires that people protect their own honor people protect their own honor. So what does that look like? someone walks into the elevator that you feel desire towards right away, right? It's like first glance and you feel that desire. In that sort of situation that *ty I would encourage that you get out of the elevator to prevent anything from

taking place. So if that ever happens, even though theoretically it may be permissible, you go out for the sake of protecting your desires and for the sake of protecting your honor, but in the situation where that desire will not come into play. And it's just a regular situation, then that situation, the decision is up to you because it remains upon permissibility it remains upon permissibility

a second scenario that we will look at is the issue of shaking hands is the issue of shaking hands. And here we have multiple texts to look at and we will look at three main texts. Number one is the ayah in the Quran, where Allah subhanho wa Taala says whether takanobu Zina that do not come close to Xena indeed it is something evil and lewd. Allah subhanaw taala clearly states that number two, the hadith of I shall have the Allahu Allah where she says that the Prophet sallallahu alayhi wa sallam, even when he took the br from the woman, he took the pledge of allegiance from the women, he would not touch their hands he would not shake their hands. And then number three, we have the

Hadith mentioned in Bharani, which was authenticated by shake Albania Rahim Allah, where the Prophet sallallahu alayhi wa sallam is attributed to have said that it is better for a man to be stabbed in the head with an iron rod than to touch a woman that is non Muslim to him than to touch a woman that is non Muharram to him. So these are the proofs that we are looking at. So those scholars that said that it is impermissible in all circumstances to shake the hands of a woman that is of marry of married. What's the word marriageable, marriageable, marriageable age, that is of marriageable age, then it would be impermissible to shake her hand. So what that means is if it's a young girl

prepubescent, then there's nothing wrong with shaking her hand. Or, if she's elderly in age, like the age of your grandmother, and is beyond the age of childbearing naturally, then it would also be permissible to hold her hand and everything in between will become impermissible everything in between, we become impermissible. In fact, we have both of them found in the stone of the Prophet sallallahu alayhi wasallam. With the young girls of Medina, the pups are seldom would hold their hands, these young

Girls were prepubescent, and also the elderly women of Medina, the Prophet sallallahu alayhi wa sallam would physically aid them in their task would physically aid them in their tasks, and thus showing permissibility. So now, the issue will arise, how about those women or the opposite gender, that is of a veritable age? What happens in that situation? Over here, those scholars when they looked at these proofs, and said that you know what, based upon these evidences, it is not permissible, and in all circumstances should not be done, regardless of the consequences, they are off, they have a right to hold their opinion based upon this. But is there another view? Is there

another view? Yes, let us look at what this other view looks like. What this other view looks like? It looks at the following. Let's look at the evidence as they said, Let takanobu Xena do not come close to Xena. They said arguing with the Saudis that Yeah, I argue with this idea that yes, while this ayah is established in the Quran, according to the culture that people live in, were shaking hands is common. People do not fall into Zina or even take steps towards dinner, just by shaking of the hands just by shaking of the hands. Number two, they said the hadith of Isola della Juana, when the Prophet sallallahu alayhi wa sallam would not take the pledge of allegiance, even from the woman

folk by shaking their hands or by by hand upon hand, they said that this does not indicate with no itself permissibility or impermissibility. Rather, this just shows that the Prophet sallallahu alayhi wa sallam would not do so. And this is a factual statement, as opposed to one where one would derive a ruling from or another caveat that he put is that this was the cultural norm at the time of the Prophet sallallahu alayhi wasallam, where men and woman would not shake hands and the Prophet sallallahu alayhi wa sallam is abiding is abiding by that cultural norm. Number three, the hadith of utter Bharani. They said if you look at the statements of the early scholars of Hadith, likes of Abu

Zubaydah, the likes of Abu hydrometallurgy, and other than them, they said that this hadith is inauthentic. Because it is only well for multiple reasons there in the chain of narration, but the fact that it is only found in auto barani. And in not in any of the major collections of Hadith, like Bukhari Muslim telemovie, Abu Dhabi and the Saudi Arabia merger, this is an indication within of itself, to say so they say in such a situation, the ruling would be the following. Number one is that it is not something that the Muslims should initiate themselves. So if something is initiated on their behalf, and they respond to it, that may be permissible emphasis on the word may be

permissible. Number two, the said that this is something that should not be repeated. So for example, it's just a one off thing, a one time thing that is happening, and something that will not be repeated. They said that if it is meant to be repeated, then the Muslim is required to clarify their stance on how they deal with the opposite gender, one with respect and one with nobility, where they will not physically engage with the opposite gender in that fashion. Number three, is that there should be some sort of consequence in not doing this action. So what does that look like that consequence, which is presumed, they stated that it is feared that one may not get the job that

you're applying for, if this is in the initial job interview, or number two, that it may cause them to get fired in some sort of situation, whatever that may be. Or number three, that there's a high level of offense that may be caused, that would make this individual look bad in their workplace, they will make them look bad in their workplace. And then number four, they said that there should be no desire involved towards this individual, there should be no desire involved in this individual that they are engaging in this handshake in. So this is the other side of the spectrum. And it's very important to understand both sides of the spectrums. Now, I'm not imposing one view upon

another, I'm not saying that this view is better than the other, or one should only follow this view or should only follow this view. But what I'm trying to show over here is the accommodation of the shediac in those situations that are very difficult, because often what we'll find is that if a Muslim is not prepared in those situations, they actually end up acting very awkward. So you'll end up seeing that Muslims end up like, oh, there's something on my hand, and therefore I cannot shake your hand, or they'll end up sneezing on their hand, or doing something even more fun, like picking their noses on there that and then trying to put their hand on the other person's like, Oh, I don't

want to shake your hand at that time. And that's even more offensive and vulgar. so in this situation, I want to show the vastness of the *tier in these matters show the vastness of the *tier in these matters, and also show the strict conditions that the city outputs. So it's not a free for all that you can do this at any time, like certain progressive and liberal movements will understand, but rather there's a limit to it, that it should not be self initiated.

should not be something that is ongoing, there should be some sort of offense or consequence or repercussion involved. And then there should be no level of desire towards the person that this is happening with, there should be no level of desire that this is happening with. Now, the last thing I would like to speak about, in dealing with the opposite gender, is where is the fine line between being congenial and nice to your colleagues versus being straight to the point and limiting the contact, you know, altogether. So, the Muslim in general is meant to be a cheerful person, we're meant to be happy people that are engaging with people that wish the best for people that is the

general rule. So, even smiling in the face of people is considered an act of sadaqa. Now, in an environment where you are working with men and women, Muslim and non Muslim, where's that fine line, the Sharia mandates over here, a lot of it will come down to your intention. If your intention is general, and is inclusive of everyone where you want to treat everyone nicely and fairly, then the *ty I will actually reward this. However, if you become intentionally funny, and you start joking around, for the sake of flirting, or for the sake of, you know, engaging with the opposite gender, with no noble intention behind it, then the Sharia would actually consider this impermissible the

Sharia would consider this impermissible. So in terms of engaging with your non Muslim colleagues, you should treat them like you treat anyone else, be nice to them, Be courteous to them, be helpful to them. But as soon as you find that your intention is changing and changing, we're trying to please the opposite gender, for the sake of getting their intention. Or if you're trying to, you know, win their hearts over and trying to flirt with them. Or you find yourself that you're being extra kind and extra nice to a particular person at work, and you're not spreading your love everywhere else, then those are areas where you need to be very cautious of and be very cognizant of

your actions and recognize that your intention is changing, and that you potentially could be sinful for those matters, you potentially could be sinful for those matters. I will move on to Scenario number three, in dealing with work meetings in dealing with work meetings. So number one, what we'll look at under this category is the locations that you are meeting at and the city are considers all places to be permissible until proven otherwise until proven otherwise. And with the city I will say over here is even if you're going to do something Harlan in an impermissible place, that action wouldn't have itself can become how long. So what we look at is a differentiation between mechanical

maaseiah one McCann, yakata, coffee and maaseiah that a place that is of inherent sin versus a place where sin can take place. What are examples of these two? So nowadays, when you go to a restaurant, you will find that most restaurants will serve alcohol, most restaurants will serve alcohol. So they are permissible establishments where sin is taking place, thus being the sin of alcohol. We're not talking about alcohol coming to your table or anything like that. We're just talking about the presence of alcohol at those very restaurants. So this is considered McCann, Takashi maaseiah This is a permissible place where sin is taking place, then what is an example of a sinful place? McCann

well, Mercia is considered those places that is inherently created for sin. So this will be something like a bar, something like a club. Those places are inherently built for sin. And there is no permissible,

you know, intention behind building those places. So what the *ty I was saying this sort of situations, that in the place of inherent sin, like the bar, like the club, even if you're going there to do something permissible, like drink water, like to go for a meeting, it would become impermissible for you to go there. Because it is McConnell Mercia because it is a place of inherent sin. Whereas to go to a restaurant where alcohol is being sold, it will become permissible for you, as long as you are not engaged in that sin as long as you are not engaged in that sin. But let us explain what that looks like. engaged in that sin. Meaning that number one, you're not drinking that

alcohol yourself, nor is it increasing your temptation to drink that alcohol. And then number two, that alcohol is not being drunk at your table. Alcohol is not being drunk at your table. So this is how the Sharia will differentiate between two different types of places and the ruling on those places. So now in terms of alcohol being brought to your table, if you work with a lot of nonsense.

Muslim colleagues, it is very important for you to have a discussion with your manager and your colleagues at work. And you will notice that this is something that a lot of people are very understanding of, not for the religious reasons that we have, but for the reasons of sobriety, where if someone was an alcoholic, and they have left their alcoholism, to become sober. So in that situation, they will be very accommodating to that situation. So in these sort of situations, you have a conversation with your boss, and your colleagues, and tell them straight up that look, according to my religious values and ethics. I do not believe in alcohol being a good thing. And I

would greatly appreciate that if you would like my presence at the meeting, then please do not consume any alcohol on the table that I'm going to be at. And you'll find in such situations that they will be very, very accommodating. And understanding what becomes really, really awkward is that when you don't have these conversations, you end up going to a restaurant, people are drinking, and then your fifth law kicks in, and you're like you have to get out you have to get out you have to get out and then all of a sudden again, you will resort to awkward behavior maybe such as lying, that Oh, an emergency came up and I need to leave or you're going to be socially awkward and they're

like who is this weirdo? Why is he behaving so strange? All of that can be avoided just by having a simple conversation. All of that can be avoided by having a simple conversation.

The last point I will discuss just because my time is coming to an end is the issue of Salah, the issue of Salah so for Salatu Juma This question was raised that there's difficulty in praying Salatu Juma at work. It is your constitutional right to be able to pray Salatu Juma. your workplace cannot prevent you from being salado Juma as long as you're making up the time that is missed. So what that means is, if you miss one hour extra work for Juma, you have to make up another time. What ends up happening though, is Muslims end up trying to abuse the system. So Juma will require let's just say an hour and a half, right? You need about half an hour, 45 minutes for the gym or commuting back and

forth having your lunch. Let's just say you need an hour and a half. What will some Muslims end up doing? Let's take three hours off and say it's for religious reasons that wouldn't have itself not only is haram for you, because that's not the time that you need, but it is also harmful to other Muslims so that the next time someone tries to come and get a concession for Juma the experience that they had the first time all Muslims are abusive of their time, and therefore let's not allow this concession or make it very, very strict that you only allowed an hour for Juma and that's it. So please do not abuse that privilege. You're allowed constitutionally to go and pray Juma and that

is something that is allowed. Now let's move to the issue of salaries particularly in the wintertime, you're allowed to work for the harasser and probably marketed depending on your work hours. Where does the Sharia accommodate in such a situation and what concessions can be made? So number one, we have to understand that the general rule is in the salata, kanatal, mini Nikita makuta, that Allah subhanaw taala has prescribed the prayers as their proper times. And they are required to be prayed at their proper times. The concession that the Sharia will allow is in the following situation, you will be allowed to delay your vote to close to the ending time of vote, and

then pray your answer at the very beginning time of ourselves. And therefore in one break, you're able to pray to Salas, this is in the regular circumstances situation where you're at work, and it is difficult to get two breaks one for the hard one for us. If you're only able to get one break, then the idea would accommodate that you delay the hotel, the end Priyanka, that's the very beginning you pray both of their salons in their respective time, there is no sin involved. And even the Kealoha of delaying your Salah will be uplifted due to the necessity that your work has brought. Some Muslims are have the misconception that you are allowed to combine your prayers. At the end of

the day when you go home. This is not true the shadow is not it does not accommodate in that fashion. As we established in our principles, the Sharia will accommodate due to the degree to in accordance to the level of the hardship. So in such a situation where you have the ability to pray the heart edits, and I said at the beginning, that is the preferred thing to do if you're not able to get two separate breaks for the heart and for us. Now what do you do in that one off situation? Let's just say you're driving for a business meeting. And you know that you're not going to get an opportunity to prove ourselves at its beginning time. In that one off situation. I will emphasize

this again one off situation meaning very rare. This area will actually allow you to combine your prayers fully vote as for an asset as for being combined, either in the time of vote or either in the time of Usher what is the proof for this? The proof

For this is the hadith of Abdullah bin Arbus or the Allahu anhu anti muslim, where it says that the Prophet sallallahu alayhi wa sallam combined his prayers, not out of traveling not out of fear and not out of rain. He was asked why did the Prophet salallahu alayhi wasalam do this, he said to make things easy for his oma to make things easy for us oma. So as a one off situation where you are required to combine your prayers and not short in the Sharia would accommodate to that the Sharia would accommodate. To that I have a whole different section that is left, which is on how to deal with celebrations and the end of the year. Things like New Year's parties and Christmas parties and

seasonal Greetings, but my lecture ends in four minutes, and I want to leave some time for engagement inshallah. So we pray that Allah subhanaw taala gives us tofik to continue this, perhaps at a later time, while Allahu taala Allah Salallahu salam, Ababa, Colombian, Mohammed while he was up your seller, I'm open to your questions and feedback after I make this one simple statement. And that simple statement is, things that happened by accident or beyond your control, the shadow will overlook. In those situations that are in your control, and you're able to research, always go and speak to your local Imam and Chef to get clarification and do not make judgments by yourself. always

speak to a local Imam and check for clarification and do not make judgments for yourself. That is the last thing I want to say. Before I open up the floor for comments and questions. Just go ahead.

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Okay.

Yes.

What is the ruling on that situation? Excellent question. So one thing we need to understand is that when we ask a question for clarification, we have a principle in the Sharia that states are more or less a further and under so what he that a ruling upon that particular matter is directly related to the picture that is portrayed about that matter. So the more details that we give, the more detailed of an answer can be given that is appropriate to the situation. So I will give some general guidelines, but I would suggest in your situation, the best thing to do is schedule an appointment with an Imam and a chef gave him the full picture of your situation, the type of job that you're

doing, are you able to change jobs and find other jobs, etc, etc, and then get a proper answer. But as a general guideline over here, I would say number one, is that Juma is mandatory and it has to be prayed, the officer makes it very clear what happens when you miss three drummers in a row when you're able to pray Juma. So in this sort of situation, if you are able to get another job, that is what the *tier would require. Number two, in this sort of situation, if you know your routes, as they're in this situation, we are not able to get another job and you know your routes, they were like repeated routes, spend as much time researching as you can. And then in that situation, try to

find a time and a place where it is on your route where they prey Juma to that time and you'll notice that across the city, you will have dramas in a wide variety of spectrum, those that perform the Juma Salah according to the humbler method, so they pray even before the time of God, their prayer like 11 3012 o'clock before the time of God even kicks in and then you also have those that follow the Hanafi madhhab where they pray answer very later than the Shafi metab so therefore, they will delay Juma at that time as well. So maybe around like 233 o'clock they're still praying Juma. So you can find try to figure out in that situation. So they were that's where the the shader would

make concessions, but to permanently allow the missing of Juma the shader would not allow that unless it's a very dire situation. But again, in your situation, particularly, may Allah make it easy for you to schedule an appointment with your local environment check and explain your situation in full and they will find a way out for you in sha Allah, Allah Juana. Any other questions or comments? Yep, go ahead.

Can women pray in the presence of men out to the workplace? And the answer to that is if you look at the machines of the Prophet sallallahu alayhi wasallam. The man used to pray in the front. The woman used to pray in the back and there was no barrier. In fact, we see even

extraordinary circumstances where some of the men couldn't afford underwear, so their private parts will become exposed in the cellar. So the Prophet sallallahu alayhi wa sallam told the woman folk go down into such the early and delay in getting up when the man makes the thick beard, so that you will not be exposed to the private parts of the men. And naturally, what close proximity they ended up being in with a woman would actually be able to see that. So that is showing that it is permissible. But now, what we want to try to avoid is women being objectified, where men are staring at women, that's what we want to try to avoid. So if a woman is in the workplace, she tried to find

an isolated room to pray, and that is the best thing to do. In the situation where she's trying to find an isolated room, she's unable to find it, and there's no other place that she can find and time is running out. Then she prays wherever she is, and there is no sin upon her in terms of what happens. And Allah Subhana Allah knows best.

Go ahead.

Yes.

Excellent. So what the Sharia so the brothers question is, imagine you have a masala and a brother wants to enter the room. But the sister is the only one in that room and she is currently praying, the time for austerity is about to start and you haven't paid the hole yet. What should you do in that situation? So going back to the principles we established, we would want to see what the ruling of Kahlua actually fall into this. So number one, is this an easily accessible place where people can easily come out of? And the answer is generally speaking, yes, that the doors remain open. As long as you don't have a bad intention. As long as you're not locking the door, then it remains

easily accessible, therefore Kahlua would not apply. The last thing I would mention over here as a caveat, again, looking at your own intention, it's very easy for our intentions to change in the presence of the opposite gender, as long as that's not something that you would fear, then inshallah it's not a problem. And Allah subhanaw taala knows best. My time has come to an end I've actually gone two minutes over my time I apologize. shake up the money. If he's here Please forgive me inshallah. But Allah subhanaw taala knows best I pray this was beneficial for you. Again, any mistakes that have made or for myself shaytaan anything that is correct in all places due to Allah

subhanaw taala I'm willing to engage with anyone that has any questions later on. inshallah, I pray that you found it beneficial. And you saw the vastness of the *tier in terms of accommodating to situations. And last but not least, I will repeat again, in those situations that happen by accident the city overlooks in those situations were able to research and learn. always speak to a local Imam and share for clarification first, Allah Subhana Allah knows best is Xochimilco for your attention, and hosting me at this wonderful conference. And I pray that Allah subhanaw taala unites us again in a better location and better situation and in a better circumstance allow him I mean, what's the

level of cinnamon vertical Nabina Muhammad wa ala alihi wa sahbihi Germain I will be leaving to the airport at 630 inshallah, so Till we meet again, salaam aleikum wa rahmatullah wa barakato.