I am a teacher living in the teachers' housing with my colleagues, and among them is a non-Muslim teacher with whom I share food, drink, and laundry water, and I am forced to perform wudu from

The questioner : I am a teacher in an area far from my family's residence. My job requires me to live in the teachers' housing provided by the government for us. Among the teachers in the same room with me is a non-Muslim teacher. She shares food and drink with me, as well as the laundry water, because we bring water from the shore and store it. I am forced to perform wudu from this water for the Maghrib prayer because I am afraid to go out to the river at night, especially since the area is rural and desolate at night. I have remained in this state for four years. Is my prayer valid? Also, is my association with her valid? Please inform us of this, may Allah reward you.

The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and all his Companions.
This question contains two questions. The first question is about the ruling on using the water stored between you, that is, between the woman asking and the one she was with who is not Muslim. This stored water is pure and purifying, because the body of a disbeliever is not ritually impure in a physical sense; rather, the impurity of a disbeliever is a spiritual impurity, as Allah the Exalted said: , and as the Prophet (peace and blessings be upon him) said to Abu Hurayrah: . Accordingly, it is permissible for a person to perform wudu with water stored by a non-Muslim. Likewise, it is permissible to wear clothes washed by a non-Muslim, and to eat food cooked by a non-Muslim. As for what is slaughtered by non-Muslims, if the slaughterer is from the Jews or the Christians, then his slaughter is lawful, as Allah the Exalted said: . Ibn Abbas (may Allah be pleased with him and her) said: "Their food is their slaughter". And because it is established from the Prophet (peace and blessings be upon him) that he ate from a sheep gifted to him by a Jewish woman, and he accepted from a Jew a gift of snakedah and barley bread, and Abdullah ibn Mughaffal was approved in taking the bag of fat that was thrown to him during the conquest of Khaybar. Thus, it is established by the practical Sunnah and the Sunnah of approval that the slaughter of the People of the Book is lawful. It is not befitting for us to ask how they slaughtered it, or whether they mentioned the name of Allah over it or not. It is established in *Sahih al-Bukhari* from Aisha (may Allah be pleased with her) that some people said: O Messenger of Allah! Some people bring us meat, and we do not know whether they mentioned the name of Allah over it or not? The Prophet (peace and blessings be upon him) said: . She said: "And they were recent converts from disbelief", meaning: that they were new to Islam. People like these may not know the detailed secondary rulings that only one who has lived among Muslims knows. And with this, the Prophet (peace and blessings be upon him) guided these questioners to focus on their own actions by saying: , meaning: mention the name of Allah over the food and eat. As for what is done by others whose actions are valid, it is to be considered valid, and it is not befitting to ask about it, because that is excessive scrutiny and affectation. If we were to obligate ourselves to ask about such things, we would burden ourselves greatly, given the possibility that every food presented to us might not be lawful. If someone invites you to food and presents it to you, it is possible that this food is usurped or stolen, it is possible that its price is haram, it is possible that the meat slaughtered for it did not have the name of Allah mentioned over it, and so on. From the mercy of Allah the Exalted toward His servants is that if an action is done by its proper doer, the apparent indication is that it was done in a way that absolves the conscience, and there is no hardship for a person in it.
As for what the question contains regarding the second issue and the second query: which is the association with this disbelieving woman. Associating with disbelievers, if their Islam is hoped for by presenting Islam to them and explaining its merits and virtues, then there is no blame on a person for associating with these people to call them to Islam by explaining its merits and virtues, and explaining the harms, sins, and punishments of shirk. And if a person does not hope that these disbelievers will become Muslim, then he does not associate with them, because their association necessitates falling into sin. For association removes jealousy and sensitivity, and it may bring about affection and love for those disbelievers. And Allah Mighty and Majestic said: . And affection for the enemies of Allah, and loving them and being loyal to them, is contrary to what is obligatory for the Muslim. For Allah, Glorified and Exalted is He, has forbidden that, and He said: . And Allah the Exalted said: . And there is no doubt that every disbeliever is an enemy to Allah and an enemy to the believers. Allah the Exalted said: . So every disbeliever is an enemy to Allah. And it is not befitting for a believer to associate with the enemies of Allah Mighty and Majestic, and to be affectionate toward them and love them, because of the great danger that this poses to his religion and his methodology. We ask Allah for guidance, success, and protection from what angers Him for everyone.