النص المفهرس

Rasūlullāh sallallahu 'alayhi wa sallam cursed the
devourer of usury, the one who appoints another
over it, the one who records it, and those who are
witness to the transaction. He said: They are equal
[in sin].
This proves that it is impermissible and a sin to aid in any sinful
activity and to take any part in it.
Allāh ta'ālā says:
وَلَا تَعَاوَنُوْا عَلَى الْإِثْمِ وَالْعُدْوَانِ.
Do not help each other in sin and transgression.1
Islām Aur Jadīd Ma'āshī Masā'il:
Question: From which departments of a bank is the employees' income
permissible?
Answer: Income from all those departments which involve usury is
impermissible. This includes usurious transactions, recording them,
being witness to them, or aiding them in any way. Other dealings
which do not involve usury are permissible. For example, a person
who takes a cheque and gives it to the cashier, a driver, a cleaner, etc.
Kitab al-Fatāwā:
The bank employee who is involved in the accounting, recording,
writing, paying and receiving of interest is included in the prohibition.
He is directly aiding in the sin. This employment is therefore
impermissible for him. However, lower-level employment is
permissible (e.g. a cleaner, a guard, etc. who have nothing to do with
the actual transactions, and who are responsible for the protection of
the building itself).
Further reading: Kifāyatul Muftī, vol. 7, pp. 307, 310; Fatāwā 'Uthmānī,
vol. 3, p. 395.
Allāh ta'ālā knows best.
The issue of a bank salary
The fundamental principle here is that if the majority of the income is
haram, then everything from that wealth is haram; whether it is a
salary or money. However, the majority of the money which is in a
1 Sūrah al-Mā'idah, 5: 2. Fatāwā Rahīmīyyah, vol. 9, p. 289.
759

bank is not haram. Its foundation is capital. It contains the money of
the bank owners and depositors. They are the majority. Therefore, the
majority of the wealth is not haram. Thus, if a person does some lawful
work there and collects money for it, it is permissible.
Hadrat Muftī Taqī Sahib writes:
There are four sources of income for a bank:
1. The original capital.
2. The money of depositors.
3. Income from usury and other haram activities.
4.
Income from lawful services.
From the above four, only number three is haram. The other three
cannot be said to be haram. Since the majority in every bank
comprises of numbers one and two, we cannot say that haram is in the
majority in the sum total. Thus, a salary for a permissible work can be
accepted from it.
This is the basis on which the 'ulama' issued the verdict stating that if
a bank employment entails no haram work in it, it will be a lawful
employment. Nonetheless, caution demands that a person abstains
from it as well.1
Imdād al-Ahkām:
If an employee knows that the salary which is being given to him is
from an invalid sale or from the income of usury, then it is not
permissible for him to accept it. If the monies are mixed up and he
cannot identify whether the money is from a valid or invalid sale, his
salary is lawful.2
قال فى الأشباه: غلب على ظنه أن أكثر بياعات أبل السوق لا تخلو عن الفساد،
فإن كان الغالب بو الحرام تنزه عن شرائه، لكن مع بذا لو اشتراه يطيب له،
قال الحموي: ووجهم أن كون الغالب بو الحرام لا يستلزم كون المشترى
حراماً، لجواز كونه من الحلال المغلوب والأصل الحل. (الاشباه مع شرح
الحموى ص ٩٢)
1 Fatāwā 'Uthmānī, vol. 3, p. 395.
2 Imdād al-Ahkām, vol. 3, p. 533.
760

قال الشيخ دام ظله: إذا أعطى الموجر الأجرة من المال المخلوط والأجير عالم
بالخلط، فكيف يجوز له أخذبا والخبث تمكن بها بالخلط، قلت: بذا على
قولهما، وبو الأحوط، ولكن على قول أبي حنيفة فالخلط مستهلك، فإن قيل
بذا يفيد ملكه لأجل استمتاعه به، قلت: عبارات الفتاوى تدل على جواز
الاستمتاع أيضاً على قوله قال في فتاوى قاضيخان: إن كان غالب مال المهدى
من الحلال، لا بأس بأن يقبل الهدية ويأكل ما لم يتبين عنده أنه حرام، لأن
أموال الناس لا تخلو عن قليل حرام فيعتبر الغالب. (امداد الاحكام: ٣/٥٣٣)
Allāh ta'ālā knows best.
Employment in a shop which sells lawful and unlawful items
Question
A Muslim works in a non-Muslim restaurant where alcohol, pork and
other unlawful items are sold. Is his income halal?
Answer
It is permissible for a Muslim to work for a non-Muslim business
provided he is not directly involved in serving the alcohol, pork, etc. to
the non-Muslim customers, or is not directly involved in the sale and
purchase of these items. It is not permissible for a Muslim to carry out
these tasks directly.
عن أنس بن مالك رضي الله عنه لعن رسول الله صلى الله
عليه وسلم فى الخمر عشرة عاصربا ومعتصربا وشاربها
وحاملها والمحمولة إليه وساقيها وبايعها وآكل ثمنها
والمشترى لها والمشتراة له. (رواه الترمذى: ١/٣٨٠، باب ما
جاء فى بيع الخمر)
Rasūlullāh sallallahu 'alayhi wa sallam cursed ten
types of people with respect to alcohol: the one who
squeezes it out, the one for whom it is squeezed, the
one who drinks it, the one who carries/transports it,
the one for whom it is carried, the one who offers it
to drink, the one who sells it, the one who consumes
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its income, the one who buys it and the one for
whom it is bought.
الفتاوى الهندية:
وإذا استاجر الذي مسلماً ليحمل لم ميتة او دماً يجوز عندبم جميعاً ... ولو
استاجر مسلماً ليرعى لم الخنازير يجب أن يكون على الخلاف كما فى الخمر
ولو استاجره ليبيع لم ميتة لم يجز بكذا فى الذخيرة، مسلم آجر نفسه من
مجوسي ليوقد له النار لا بأس به كذا فى الخلاصة ... وسئل إبرابيم بن يوسف
عمن آجر نفسه من النصارى ليضرب لهم الناقوس كل يوم بخمسة ويعطى كل
يوم خمسة درابم في ذلك العمل وفي عمل آخر دربمان قال: لا يواجر نفسه
منهم ويطلب الرزق من طريق آخر ويكره لم أن يؤاجر نفسه منهم لعصر
العنب ليتخذوا من خمراً كذا فى الحاوى للفتاوى. (الفتاوى الهندية: ٤/٤٥٠)
وكذا في فتاوى قاضي خان على هامش الهندية: ج ٢، ص ٣٢٤.
Qāmūs al-Fiqh:
Just as it is impermissible to do anything which is unlawful and against
the Shari'ah, it is impermissible to aid in such works and to be
employed for them ... Therefore, it is impermissible to be employed by
banks, insurance companies, liquor houses and brothels and to do
work in which the person becomes a means for usury, gambling,
alcohol or prostitution; invites people to it, records the usury
accounts, etc. Yes, a person may be employed in these places as a
cleaner, menial worker, etc. because he is not directly involved in that
business.1
Fiqhī Maqālāt:
It is permissible for a Muslim to work in a non-Muslim restaurant
provided he does not serve the alcohol, pork or other unlawful items
to the non-Muslim customers. It is haram to serve alcohol to others ... It
is clear from the verdict of Hadrat 'Abdullah ibn 'Abbas radiyallahu
'anhu that if the manufacture, sale and purchase of alcohol is common
1 Qāmūs al-Figh, vol. 1, p. 500.
762

in a place; it is impermissible for a Muslim to choose employment in
the alcohol industry of that area.1
Fatāwā Mahmūdīyyah:
When an action is unlawful, employment in that industry is also
unlawful. A person must look for another means of livelihood and give
up the unlawful employment.2
Ta'līfāt Rashīdīyyah:
It is permissible to work for non-Muslims provided it does not entail
doing anything which is against the Shari'ah.3
Ahsan al-Fatāwā:
It is not permissible to be employed as a buyer, seller or server of
alcohol. A person may be employed in some other department of the
non-Muslim's business. However, here too there are many religious
dangers. It is therefore better to abstain.4
Further reading: Imdād al-Ahkām, vol. 3, p. 533; Fiqhī Maqālāt, vol. 1, pp.
252-255.
Allāh ta'ālā knows best.
The income of a football player
Question
What is the ruling with regard to the income of a football player?
About half his thighs are exposed when he plays football.
Answer
When football players play a game, their thighs are exposed. It is
impermissible to expose the thighs in this way. However, the player
has the ability to cover them. His payment is for the actual game and
not for exposing his thighs. His income is therefore not haram. The
player is classified as an ajīr khas because he hands himself over for
the game. He is therefore eligible for payment.
1 Fiqhī Maqālāt, vol. 1, pp. 250-252.
2 Fatāwā Mahmūdīyyah, vol. 17, p. 121.
3 Ta'līfāt Rashīdīyyah, p. 420.
4 Ahsan al-Fatāwā, vol. 7, p. 332.
763

حدثنا عبد الله بن مسلمة عن مالك عن أبى النضر عن
زرعة بن عبد الرحمن بن جريد عن أبيه قال: كان جريد پذا
من أصحاب الصفة أنه قال: جلس رسول الله صلى الله
عليه وسلم عندنا وفخذي منكشفة فقال: أما علمت أن
الفخذ عورة. (رواه ابو داود: ٢/٥٥٧، باب النهى عن التعرى،
فيصل)
Jarhad who was from the people of Suffah said:
Rasūlullah sallallahu 'alayhi wa sallam came and sat
with us while my thighs were exposed. He said:
Don't you know that the thigh is an 'aurah
(something which has to be covered)?
وعن علي رضي الله عنه أن رسول الله صلى الله عليه وسلم
قال له: يا علي لا تبرز فخذك ولا تنظر إلى فخذ حي ولا
میت. رواه ابو داود، وابن ماجه.
'Alī radiyallāhu 'anhu narrates: Rasūlullah sallallahu
'alayhi wa sallam said to me: "O 'Alī! Do not expose
your thigh nor look at the thigh of a living or dead
person."
وعن محمد بن جحش رضي الله عنه قال: مر رسول الله
صلى الله عليه وسلم على معمر وفخذاه مکشوفتان قال: يا
معمر غط فخذيك فإن الفخذين عورة، رواه في شرح
السنة. (مشكوة شريف: ٢/٢٦٩، باب النظر الى المخطوبة)
Rasūlullāh sallallahu 'alayhi wa sallam passed by
Ma'mar and the latter's thighs were exposed. He
said: "O Ma'mar! Cover your thighs because they are
an 'aurah (something which has to be covered)."
والأجير الخاص الذي يستحق الأجرة بتسليم نفسه فى المدة وإن لم يعمل كمن
استوجر شهراً للخدمة أو لرعى الغنم وإنما سمى أجير وحد لأنه لا يمكن أن
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يعمل لغيره لأن منافعه فى المدة صارت مستحقة له والأجر مقابل بالمنافع
ولهذا يبقى الأجر مستحقاً وإن نقص العمل. (الهداية: ٣/٣١٠، باب ضمان
الاجیر)
Allāh ta'ālā knows best.
The income of a fashion model
Question
What is the ruling with regard to the income of a fashion model?
When new fashionable garments are imported, beautiful women are
hired to model those garments. Their naked bodies are used to display
the garments. They are then published and advertised. The women are
paid for this job. Is it permissible to accept this payment?
Answer
The income of a fashion model is impermissible because the exposure
of her body parts are used as a livelihood. The ruling of the Shari'ah is
that a woman must be covered. It is haram for her to expose her body
to non-mahrams. Such women must fear Allah's wrath and repent
from such an occupation.
يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِيْنَ يُدْنِيْنَ
عَلَيْهِنَّ مِنْ جَلابِئْبِهِنَّ.
O Prophet! Say to your wives, your daughters and
the women of the believers to draw over themselves
some of their outer garments.1
وَلَا يُبْدِيْنَ زِيْنَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِ هِنَّ عَلَى
جُيُوْبِهِنَّ.
... and not to display their adornment except that
which is apparent thereof. And that they draw their
head-coverings over their bosoms.2
1 Sūrah al-Ahzāb, 33: 59.
2 Sūrah an-Nur, 24: 31.
765

وَقَرْنَ فِيْ بُيُوتِكُنَّ.
Remain in your homes.1
قُلْ لِّلْمُؤْمِنِيْنَ يَغُضُّوْا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوْا فُرُوْجَهُمْ.
Say to the believers to lower their gazes and to
safeguard their private parts.2
وَقُلْ لِّلِمُؤْمِنْتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظُنَ فُرُوْجَهُنَّ.
Say to the believing women to lower their gazes and
to safeguard their private parts.3
عن عبد الله رضي الله عن النبي صلى الله عليه وسلم قال: المرأة عورة فإذا
خرجت استشرفها الشيطان. (رواه الترمذى: ١/٢٢٠، ابواب الرضاع)
عن رافع بن خديج رضي الله عنه عن رسول الله صلى الله عليه وسلم قال:
ثمن الكلب خبيث ومهرالبغي خبيث وكسب الحجام خبيث. (رواه مسلم:
٢/١٩، باب تحريم ثمن الكلب)
الفتاوى البزازية:
وفى العيون لا تجب أجرة المغنية وفى المنتقى امرأة نائحة أو صاحبة طبل أو
صاحبة مزامير اكتسبت مالاً إن كانت على شرط ردت على أربابها إن علموا
وإن لم يعلموا تصدقت به وإن من غير شرط فهو لها قال الإمام الأستاذ: لا
يطيب والمعروف كالمشروط. (الفتاوى البزازية بهامش الهندية: ٥/١٢٥، العاشر
فى الحظر والاباحة)
Allāh ta'ālā knows best.
1 Sūrah al-Ahzāb, 33: 33.
2 Sūrah an-Nūr, 24: 30.
3 Sūrah an-Nur, 24: 31.
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The income of a broker
Question
A person wants to sell his car. Someone found him a buyer. Can this
person [who found the buyer] take an amount for his efforts?
Answer
It is permissible for the one who searched for and found a buyer - i.e. a
broker - to accept a specified wage for his efforts.
قال فى البزازية: إجارة السمسار والمنادي والحمامي والصكاك وما لا يقدر فيه
الوقت ولا العمل تجوز لما كان للناس به حاجة ويطيب الأجر المأخوذ أو قدر
أجر المثل. (فتاوى الشامى: ٦/٤٧، سعيد)
تتمة: قال فى التاتارخانية: وفى الدلال والسمسار يجب أجر المثل وما تواضعوا
عليه أن في كل عشرة دنانير كذا فذلك حرام عليهم، وفى الحاوي: سئل محمد
بن سلمة عن أجرة السمسار، فقال: أرجو أن لا بأس به وإن كان فى الأصل
فاسداً لكثره التعامل، وكثير من بذا غير جائز فجوزوه لحاجة الناس إليه
كدخول الحمام. (فتاوى الشامى: ٦/٦٣، سعيد)
Further reading: Imdad al-Ahkām, vol. 3, pp. 555, 589; Imdād al-Fatāwā,
vol. 3, p. 363; Fatāwā Mahmūdīyyah, vol. 16; Ahsan al-Fatāwā, vol. 7, p.
273.
Allāh ta'ālā knows best.
Hiring an 'ajīr khas for a long period of time
Question
An employee was trained by someone in a company, he was taught the
job, efforts were put into him, and expenses were incurred in his
training. He was maintained as an employee and an agreement was
made that if he leaves the company before five years, he will have to
pay a fine or legal procedures will be effected against him. The
employee now wants to leave the company after having worked for
one year. Can an employee be compelled in this way?
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Answer
This is how an employee can be kept for five years: The company says
to him: We are hiring you for five years and this is the salary which
you will receive for the five years. If you want, you can collect the full
salary after five years or on a monthly basis. If the ijarah contract is
concluded in this way, the employee cannot leave the employment
without any genuine excuse. He will be compelled to remain with the
one who hired him. If he leaves before the specified period, it will be
permitted to take legal measures against him.
لا يجوز عقدبا حتى يعلم البدل والمنفعة وبيان المنفعة بأحد ثلاث بيان الوقت
وبو الآجل وبيان العمل والمكان. (الفتاوى البزازية على بامش الهندية: ٥/١١،
كتاب الاجارات)
بدائع الصنائع :
وأما فى الأجير الخاص فلا يشترط بيان جنس المعمول فيه ونوعه وقدره
وصفته وإنما يشترط بيان المدة فقط وبيان المدة في استئجار الظئر شرط
جوازه بمنزلة استئجار العبد للخدمة لأن المعقود عليه بو الخدمة. (بدائع
الصنائع: ٤/١٨٤، كتاب الاجارة، سعيد)
تبيين الحقائق:
والخاص يستحق الأجر بتسليم نفسه فى المدة وإن لم يعمل كمن استوجر شهراً
للخدمة ... سمى أجيراً خاصاً وأجير وحد لأنه يختص به الواحد وبو المستاجر
وليس له أن يعمل لغيره لأن منافعه فى المدة صارت مستحقة له والأجر
مقابل بها فيستحق ما لم يمنعه من العمل مانع. (تبيين الحقائق: ٥/١٣٧،
ملتان)
768

الفتاوى الهندية:
وأما فى الأجير الخاص فلا يشترط بيان جنس المعمول فيه ونوعه وقدره
وصفته وإنما يشترط بيان المدة فقط وبيان المدة في استئجار الظئر شرط
الجواز بمنزلة استئجار العبد للخدمة (لأن المعقود عليه بو الخدمة).
(الفتاوى الهندية: ٤/٤١١)
Allāh ta'ālā knows best.
The income of a beautician
Question
Can a Muslim work as a beautician - where the person beautifies and
embellishes the patrons? Similarly, can a Muslim accept payment for
beautifying a bride?
Answer
It is permissible to work as a beautician provided the person remains
within the limits of the Shari'ah. Hadrat 'A'ishah radiyallahu 'anhā
narrates that when she was about to be sent over to Rasūlullah
sallallahu 'alayhi wa sallam, her mother handed her over to some
women who beautified her appearance. After that, she was sent over
to the house of Rasūlullah sallallahu 'alayhi wa sallam.
عن عائشة رضي الله تعالى عنها قالت: تزوجني النبي صلى الله عليه وسلم وأنا
بنت ست سنين فقدمنا المدينة فنزلنا في بنى الحارث بن الخزرج ... فأتتني أمي
أم رومان .. ثم أخذت شيئاً من ماء فمسحت به وجهي ورأسي ثم أدخلتنى
الدار فإذا نسوة من الأنصار فى البيت فقلن على الخير والبركة وعلى خیر طائر
فأسلمتني إلیهن فأصلحن من شأني فلم يرعني إلا رسول الله صلى الله عليه
وسلم ضحى فأسلمنني إليه وأنا يومئذٍ بنت تسع سنين. (رواه البخارى: ١/٥٥١،
باب تزويج النبى صلى الله عليه وسلم عائشة وقدوم المدينة وبنائم بها)
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شرح منظومة ابن وہبان:
تكميل: بذكر إجارة الماشطة لتزيين العروس: قال فى البزازية: استاجر
ماشطة لتزيين العروس لا يحل لها الأجر لعدم صحة الإجارة إلا على وجه
الهدية، والصواب أنه إن ذكر العمل والمدة يجوز، وألحقت ذلك في بيت فقلت:
وما حل أجر للمواشط أو نعم - إذا عمل والوقت يذكر حرروا
(شرح منظومة ابن وببان: ٢/٧٨، فصل من كتاب الاجارة)
فتاوی قاضیخان:
ولو استاجر مشاطة لتزيين العروس قالوا: لا يطيب لها الأجر إلا أن يكون
على وجه الهدية بغير شرط ولا تقاض، قال مولانا رحمه الله تعالى: وينبغي أن
الإجارة إذا كانت مؤقتة وكان العمل معلوماً ولم تنقش التمثال والصور جازت
الإجارة ويطيب لها الأجر لأن تزيين العروس مباح. (فتاوى قاضيخان
بهامش الفتاوى الهندية: ٢/٣٢٤، باب الاجارة الفاسدة)
الفقه على المذاسبب الاربعة:
وتصح إجارة الماشطة لتزيين العروس بشرط أن يذكر العمل أو مدته فى
العقد. (الفقر على المذا بب الاربعة: ٣/٩٨، مبحث ما تجوز اجارته وما لا
تجوز)
وفى الدر المختار: وجاز إجارة الماشطة لتزيين العروس إن ذكر العمل والمدة،
بزازية. وفى الشامية: قوله والمدة، عبر فى الذخيرة وغيرها بأو فالواو بنا بمعناها.
(الدر المختار مع رد المحتار: ٦/٦٣، باب الاجارة الفاسدة، سعيد)
Allāh ta'ālā knows best.
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An agent having to return the money
Question
A person in Malawi - let's call him Zayd - gave 500 000 rupees to 'Umar
to organize his papers. 'Umar gave this money to an officer. The latter
took the money but did nothing. Is it obligatory on 'Umar to return the
money to Zayd?
Answer
If Zayd gave the money to 'Umar so that he may get the job done, and
accepted the responsibility of the job - as is the norm - then in the
case where the job is not done, it will be 'Umar's responsibility to
return the money.
For example, you hire a person to bake bread, and the bread gets burnt
before it can be taken out from the oven. The hired person will be
liable to pay for the loss.
ولو احترق (أى الخبز) قبله (قبل إخراجه) لا أجرله ويغرم اتفاقاً لتقصيره،
درر وبحر. وفى الشامية: قوله لتقصيره أى بعدم القلع من التنور. (الدر المختار
مع رد المحتار: ٦/١٦، سعيد)
Similarly, if a person hires a person to cook food for him, and he burns
the food or does not cook it as it ought to have been cooked, he will be
liable to pay.
قال فى الدر المختار: فإن أفسد أى الطعام الطباخ أو أحرق أو لم ينضجه فهو
ضامن للطعام. (الدر المختار: ٦/١٧، سعيد)
A person hires a woman as a wet-nurse but the latter feeds goat's milk
to the infant. She will not be eligible for payment.
وقال فى الهداية: وإن أرضعته فى المدة بلبن شاة فلا أجر لها، لأنها لم تأت
بعمل مستحق عليها، وبو الإرضاع فإن بذا إيجار وليس بإرضاع. (الهداية:
٣/٣٠٥)
However, if 'Umar said that he is not responsible for the job and is
merely conveying the money to the officer as a courier, then 'Umar is
not responsible to pay back the money.
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قال فى البدائع: ومنها أى من حقوق التوكيل وأحكامها، أن المقبوض في يد
الوكيل بجهة التوكيل بالبيع والشراء وقبض الدين والعين وقضاء الدين أمانة
بمنزلة الوديعة. (بدائع الصنائع: ٦/٣٤، كتاب الوكالة، سعيد)
If nothing was stated clearly, then societal norms will be taken into
consideration. Under societal norms, a large amount as this is given as
a responsibility, so 'Umar will be held responsible. Yes, if 'Umar is
certainly constrained, then Zayd can treat him with some
consideration.
Allāh ta ālā knows best.
The condition of giving three month's advance notice
Question
A landlord gave a shop to Zayd at a monthly rental of R2 000.00. It was
stated in the rental contract that the tenant will have to inform the
landlord three months before his intention to vacate the premises.
Furthermore, he will have to pay a rent for three additional months. Is
it permissible to lay down such a condition?
Answer
This agreement is like a monetary fine. Those 'ulama' who permit
monetary fines say that this condition is permissible. Those who do
not consider monetary fines to be permissible say that this condition is
impermissible. Details with regard to monetary fines can be found in
volume four of Fatāwā Dār al-'Ulūm Zakarīyyā.
Similarly, if a condition is made with an employee to inform the
employer three months before his intention to leave the job - in other
words, he will give three months salary to the employer - then the
same answer will be given.
In the same way, if the government lays down the law that an
employer has to give three month's notice to his employee, and cannot
retrench him without this notice, if not, the employee can make a
claim through the government and then collect three month's
additional pay; then the same answer will apply.
Allāh ta'ālā knows best.
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Expenses for a rented piece of land
Question
Zayd rented a piece of land from 'Umar. The annual rental is five
hundred rupees per thirty square feet. Who is liable to pay for the
expenses of the land; the landlord or the tenant?
Answer
Whatever the two agree on in the contract will be valid and correct. It
will be permissible to charge either of the two. If no mention is made
of who is going to pay, then societal norms and common practice will
be taken into consideration. And this will be permissible. Yes, where
there is a farming agreement, the landlord will pay.
Allāh ta'ālā knows best.
Hiring a person for the forceful removal of a tenant
Question
Zayd owns a house which has been rented by 'Umar for quite some
time and for which he is paying rent. The lease has ended and Zayd
wants 'Umar to vacate the property because he needs it for himself.
'Umar is refusing to vacate it. Can Zayd hire someone to remove 'Umar
by force?
Answer
Once the lease period has expired, it is wrong for 'Umar to insist on
living there. It is therefore permissible for Zayd to hire someone
remove him forcefully. It is permissible to hire a person for a specific
lawful and known task.
Allāh ta'ālā knows best.
Taking a deposit from a tenant
Question
Is it permissible to demand a deposit? For example, a person wants to
rent a house. The owner says: "Pay me R50 000.00 as a deposit, and I
will give you the house on rent." What should he do? Is this deposit a
debt or a mortgage? Then there are two possibilities, the rent is
decreased because of the deposit, or it is not. For example, if the rent
was R3 000.00, it is reduced to R2 000.00 because of the deposit.
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Answer
If the owner is not permitted to use the deposit amount, it is a
mortgage. The benefit of this is that if the tenant damages the house in
any way or does not pay the rent, it will be deducted from the
mortgage amount. If the owner is permitted to use the deposit, it is a
debt. However, decreasing the rent on account of the deposit will be
classified as usury, and therefore impermissible.
'Allāmah Haskafī rahimahullah defines a mortgage as follows:
بو حبس شيء مالى أى جعل الشيء محبوساً لأن الحابس بو المرتهن بحق
يمكن استيفاؤه أى أخذه منه. (الدر المختار، كتاب الربن، كوئته)
درر الحكام:
بو حبس المال بحق يمكن أخذه أى الحق من أى من المال.
Jadīd Fiqhī Masā'il:
The issue of an amount which is paid as a deposit and a guarantee
needs to be examined. It appears that it is like a mortgage.
The author then presents his view: I feel there is nothing wrong in
collecting an amount like this as a guarantee. The amount is classified
as a debt.
Further reading: Īdāh an-Nawādir, vol. 2, p. 20; Jadīd Fiqhī Mabahith, vol.
7, p. 733; Ap Ke Masā'il Aur Oen Kā Hull, vol. 6, p. 140; Mahmūd al-Fatāwā,
vol. 3, p. 90.
In the case where it is a debt, it is impermissible to reduce the rental
amount.
وقال عليه الصلاة والسلام: كل قرض جر منفعة فهو ربا.
إسناده ضعيف مرفوعا لا موقوفا. (اتحاف الخيرة المهرة: ج
٣، ص ٣٩٠. ورواه الحاكم والبيهقي في سننه الكبرى)
A loan which attracts a benefit is usury.
Allāh ta'ālā knows best.
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Being a broker in a stock exchange
Question
Is it permissible to work as a broker in a stock exchange?
Answer
A stock exchange revolves around transactions which are carried out
by a broker. A broker who brokers the sale and purchase of shares
between those who are selling the shares and those who are
purchasing them maintains a contact between the two in five ways:
1. A general and simple way of brokering sale and purchase. A broker -
based on his contacts and knowledge - purchases shares from share-
holders and gives them over to a buyer either immediately or on a
specified date in the future. He collects an agreed-upon commission
for his brokerage.
2. Sometimes, a buyer does not have the money, so the broker buys the
shares on his behalf either by paying the full or partial amount for the
shares. He then hands over the shares to him. The buyer is given a few
days' respite for repayment without interest, and charges him interest
after that. This is referred to as a "sale on margin".
3. In his efforts to obtain a commission, the broker sells shares which
he does not own on the premise that he will buy them later on. This is
known as a short sale.
4. The agreement between the buyer and broker is with respect to the
sale and purchase in the future. This is known as a forward sale.
5. The brokers effect a future sale. This was explained previously.
From all the above, only the first one is permissible. The remaining
four are classified as invalid transactions. They are unlawful because
they contain the elements of speculation or usury.
Therefore, if a person is working in a stock exchange and can avoid
these transactions which are impermissible, it will be permissible for
him to work there. If it is not possible, he must not work as a broker.
He must protect himself against falling into haram.
A person who is an intermediary for the sale and purchase of shares on
the stock exchange is known as a broker. He has knowledge of the
value, sale and purchase of shares. He undertakes the procedures for
the sale and purchase of shares. He is therefore like an agent and ajīr
mushtarak (co-partnered hireling). To put it in another way, a broker
is a dallal - agent. If such a person works as a broker for companies
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which are engaged in halal trade, it will be permissible for him to work
as a broker. His income will be lawful according to the Shari'ah.
Further reading: Islām Aur Jadīd Ma'īshat Wa Tijārat, pp. 110-112; Jadīd
Fiqhī Mabāhith; Jadīd Mu'āmalāt Ke Shar'ī Ahkām, vol. 1, p. 108; Fatāwā
'Uthmānī, vol. 3, pp. 185-189.
Allāh ta'ālā knows best.
Taking payment for the Shari'ah sciences
Question
There is a group in Pakistan which holds the belief that it is haram to
take payment for teaching the Qur'an, Hadith and other Shari'ah
sciences. This group presents the following Qur'anic verse and Hadith
to justify its belief:
وَلَا تَشْتَرُوْا بِأَبِيْ ثَمَنَا قَلِيْلًا.
Do not purchase My verses for a small price.1
وعن عبادة بن الصامت رضي الله عنه قال: علمت ناساً من
أبل الصفة الكتابة والقرآن فأبدى إليّ رجل منهم قوساً
فقلت: ليس بمال وأربي بها في سبيل الله فسألت رسول الله
صلى الله عليه وسلم عنها فقال: إن سرك أن تطوق بها
طوقاً من نار فاقبلها.
'Ubādah ibn Sāmit radiyallāhu 'anhu narrates: I
taught writing and the Qur'an to some of the people
of Suffah. One of them presented me with a bow as a
gift. I thought to myself: It is not wealth. Anyway, I
will use it [for jihad] in Allah's cause. I then asked
Rasūlullāh sallallahu 'alayhi wa sallam about it, so
he said: "If it pleases you to be necklaced by a
necklace of fire in exchange for it, you may accept
the gift."
They also present other proofs, but their strong proofs are the above-
quoted ones. Kindly present the Shari'ah ruling on the acceptance of
1 Sūrah al-Mā'idah, 5: 44.
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payment for teaching the Shari'ah sciences and give a reply to the
above proofs. Also, explain the status of the above-quoted Hadith.
Answer
The fundamental verdict of the three imams of the Hanafi madh-hab is
that it is impermissible to accept payment for acts of obedience. This is
the preferred view of most of the jurists. However, the latter day
jurists issued the verdict of permissibility on the basis of need and the
fact that teachers are no longer given stipends from the Bayt al-Mal
(the Islamic treasury). Therefore, the verdict in our times is that it is
permissible to accept payment for teaching and other related services.
Furthermore, the latter day jurists said that the verdict of
impermissibility of Imam Abu Hanīfah, Imam Muhammad and Imām
Abū Yusuf rahimahumullah is based on piety or to shut off the door to
making the Qur'an a means for livelihood.
There are many proofs which permit the acceptance of payment for
the Shari' ah sciences. A few are presented here:
(١) قال الله تعالى: فإن أرضعن لكم فآتوين أجورين. (سورة الطلاق: ٦)
والإرضاع من الطاعات، ومع بذا أمر الله تعالى بأداء أجرته إلى المرضع.
(٢) روى ابن أبي شيبة فى المصنف (١١/٢٧/٢١٢٢٨)، والبيهقي فى السنن الكبرى
(٦/١٢٤) عن الوضين بن عطاء، قال: كان بالمدينة ثلاثة معلمين يعلمون
الصبيان، فكان عمر بن الخطاب رضي الله عنه يرزق كل واحد منهم خمسة
عشر کل شهر.
(٣) روى ابن سلام (١٧٣)، والمنذري فى الأوسط (٦٥٣٤)، والبيهقي فى السنن
الكبرى (٩/١٣٦) بإسناد صحيح: أن عمر بن الخطاب رضي الله عنه بعث
عمار بن ياسر رضي الله عنه إلى أبل الكوفة على صلاتهم وجيوشهم، وعبد الله
بن مسعود رضي الله عنه على قضائهم وبيت مالهم وعثمان بن حنيف رضي
الله عنه على مساحة الأرض، ثم فرض لهم في كل يوم شاة بينهم، قال: أو قال:
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جعل لهم في كل يوم شاة: شطربا وسواقطها لعمار رضي الله عنه، والشطر
الآخر بین پذین.
(٤) وروى ابن سلام (٦٤٥) أن عمر بن عبد العزيز بعث يزيد بن أبي مالك
الدمشقي، والحارث بن يمجد الأشعري، يفقهان الناس فى البدو، وأجرى
عليهما رزقاً، فأما يزيد فقبل، وأما الحارث فأبى أن يقبل، فكتب إلى عمر بن
عبد العزيز بذلك، فكتب عمر: إنا لا نعلم بما صنع يزيد بأساً، وأكثر الله
علينا مثل الحارث بن یمجد.
(٥) روى أحمد (٢٢١٦)، والحاكم (٢/١٤١)، والبيهقي فى السنن الكبرى (٦/١٢٤)
عن ابن عباس رضي الله عنه قال: كان ناس من الأسرى يوم بدر لم يكن
لهم فداء، فجعل رسول الله صلى الله عليه وسلم فداءيم أن يعلموا أولاد
الأنصار الكتابة.
(٦) روى البخاري (٥٧٣٦) عن أبي سعيد الخدري رضي الله عنه أن ناساً من
أصحاب النبي صلى الله عليه وسلم أتوا على حي من أحياء العرب فلم يقروپم،
فبينمابم كذلك إذ لدغ سيد أولئك، فقالوا: بل معكم من دواء أو راقٍ؟
فقالوا: إنكم لم تقرونا ولا نفعل حتى تجعلوا لنا جعلاً، فجعلوا لهم قطيعاً
من الشاء، فجعل يقرأ بأم القرآن ويجمع بزاقه ويتفل، فبرأ، فأتوا بالشاء،
فقالوا: لا نأخذه حتى نسأل النبي صلى الله عليه وسلم، فسألوه، فضحك وقال:
وما أدراك أنها رقية، خذوبا واضربوا لي بسهم.
لكن هذا الحديث فى الرقية دون التعليم، والرقية من قبيل العلاج يجوز أخذ
الأجرة بها.
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