Indexed OCR Text

fifteen percent to the total which the card holder will have to pay. Is a
transaction of this nature permissible?
Answer
The general manner in which a garage card operates is that a person
can continue filling petrol in his vehicle through the card. At the end
of the month, he receives a full statement with a record of the amount
of petrol which he filled. He will then have to pay for the total
purchases. There is no need to pay any additional amount. This system
is permissible because there is no interest and additional charges. The
person merely pays whatever amount he took on credit.
In the present case where you mention an additional charge of fifteen
percent - if this is the way it operates - then it is unlawful. It is clear-
cut interest. Yes, if the company provides a respite - for example, if
the full amount is paid within a month, then there will be no
additional charge; and if it is paid after the due date, then there will be
a charge of fifteen percent - then there will be a leeway for such an
agreement in the sense that the card holder must not allow himself to
be charged interest and he must pay the full amount before the due
date.
Fatāwā 'Uthmānī:
When a card is used, it is essential for the card holder to pay the
amount within the due date so that he is not charged interest. The
better way to do this is to choose a direct debit. In other words, the
card holder instructs the bank to pay the bill directly so that he is not
charged interest in the case where he delays unintentionally.1
وما يصح ولا يبطل بالشرط الفاسد لعدم المعاوضة المالية ... القرض والهبة.
وفى الشامية: (قوله القرض) كأقرضتک بذه المائة بشرط أن تخدمني سنة، وفى
البزازية: وتعليق القرض حرام والشرط لا يلزم. (الدر المختار مع رد المحتار:
٢٤٩/٥، باب ما يبطل بالشرط الفاسد، سعيد)
Allāh ta'ālā knows best.
1 Fatāwā 'Uthmānī, vol. 3, p. 353.
439

DISBURSEMENT OF USURY
Acquiring usurious wealth from an unbeliever
Question
When a non-Muslim receives interest wealth, does it enter his
ownership? If he presents a gift of interest wealth to a Muslim, will it
be permissible for a Muslim to accept it? What if a Muslim gifts you
with interest wealth?
Answer
When interest wealth comes to a Muslim, he does not become its
owner. It is necessary for him to return it. If he knows the owner of
that wealth, he must return it to him. If he does not know its owner, he
must give it in charity without any intention of reward. He must treat
this wealth as a calamity, get rid off it as soon as possible, and then
give it to a poor person who is not a sahib-e-nisāb. This will be
permissible. However, it is not permissible for him to accept interest
wealth as a gift.
ويردونها على أربابها إن عرفوبم وإلا تصدقوا بها، لأن سبيل الكسب الخبيث
التصدق إذا تعذر الرد على صاحبه. (فتاوى الشامى: ٣٨٥/٦، كتاب الكراپیة،
فصل فى البيع، سعيد)
If a non-Muslim receives interest wealth, he becomes its owner. It will
be permissible to accept a gift from him provided he does not commit
a rationally unlawful and detestable act such as cheating, stealing,
robbing, etc. Yes, an Islamic government will not permit non-Muslims
in an Islamic state to deal in interest.
This issue revolves around whether non-Muslims are addressees of
subsidiary injunctions or not. The jurists differ in this regard. Some
scholars are of the view that initially they are addressed as regards
īman and punishments; and not on dealings and transactions. Other
scholars state that they are also addressed in matters related to
dealing and transactions. No matter what, non-Muslims become
owners of interest.
Maulānā Zafar Ahmad Thanwī rahimahullāh writes in Ahkām al-Qur'ān:
تحقيق أن الكفار مخاطبون بالفروع أم لا؟
440

الكفار مخاطبون بالإيمان إجماعاً، وكذا بالمشروع من العقوبات والمعاملات،
وكذا بالفروع وعامة الشرائع في حكم المواخذة فى الآخرة بلا خلاف، ذكره
فى المنار وغيره، وأما في وجوب الأداء في أحكام الدنيا فالصحيح أنهم غير
مخاطبين به، وما نسب إلى أبل العراق من مشايخنا وإلى الأكثر من أصحاب
الشافعي من كونهم مخاطبين بوجوب الأداء فى الدنيا فهو مؤول بأنهم مأمورون
بأن يومنوا ثم يصلوا كما في عامة كتب الأصول، وذبب البخاريون إلى أنهم
مكلفون بالفروع في حق الاعتقاد فقط والصحيح المؤيد بالنصوص والآيات
بو ما ذهب إليه الجمهور أنهم مخاطبون باعتقاد الشرائع وكذا بأدائها
باستجماع شرائطها منها تقديم الإيمان. (احكام القرآن: ١١/١، ١٢. وكذا فى
الشامى: ١٢٨/٤، سعيد)
After quoting the texts of the jurists, Maulana Zafar Ahmad Thanwī
rahimahullāh writes:
The following points are learnt from the quoted texts:
1. Imam Zufar rahimahullah is of the view that all the general
directives of the Shari' ah as regards dealings and transactions apply to
non-Muslims as well, irrespective of whether they are harbī or
dhimmī. Since the directive is general, the injunction will generally be
applied. Therefore, the ruling of invalidity will be applied to whatever
dealings the harbī and dhimmī do which are against the Sharī ah. This,
notwithstanding the fact that a harbi, due to the absence of
governorship over him, and a dhimmī, due to the covenant with him,
will not be interfered with.
2. Imam Abu Yusuf and Imam Muhammad rahimahullah are of the
view that the dealings of a harbi are against the Shari'ah. The ruling of
invalidity will not be applied to everyone because they did not adhere
to the injunctions of Islam. This means that a general directive is
insufficient for the application of an injunction. Instead, adherence is
also a precondition; and this is not found in a harbī. However, the
ruling of invalidity will apply to those dealings of the dhimmī which
are against the unanimous rulings of Islam. This is because they have
already adhered to Islamic injunctions in matters related to dealings
and transactions. (In our times, most non-Muslim countries are
classified as dar al-amn. The non-Muslims in these countries do not
441

adhere to Muslim rules. Therefore, this ruling will not apply in such
countries. Nonetheless, a non-Muslim will become an owner of
interest.)
3. Imam Abu Hanīfah rahimahullah is of the view that the ruling of
invalidity will not be applied to those dealings of a dhimmī which are
against the Shari' ah. This is on the condition that those dealings are in
line with their own religion. Yes, if a certain condition is laid down in
the agreement, he will have to adhere to it. As for Sharī ah
transactions which are not in line with his beliefs and were not laid
down in the agreement, a dhimmī is not required to adhere to them.
When he carries out dealings which are in line with his religion, they
will be considered to be correct, and they will not be classified as
invalid.1
A few objections and answers to them
1. Since the jurists state that non-Muslims are addressed as regards
subsidiary matters of Din and in matters related to transactions, the
ruling of usury ought to be the same as it is for us. This is gauged from
a text of al-Manar and other books.
حيث قال: والكفار مخاطبون بالأمر بالإيمان وبالمشروع من العقوبات
والمعاملات - وفي نور الأنوار: وأما المعاملات فهي دائرة بيننا وبينهم فينبغي
أن نعامل معهم حسب ما تعاملنا بيننا فى البيع والشراء والإجارة وغيربا
سوى الخمر والخنزير فإنهما مباحان لهم، لا لنا. (نور الأنوار، ص ٥٩، ٦٠)
Therefore, if a non-Muslim engages in a transaction which is against
the Shari'ah and acquires money through it, the money ought to be
harām.
An answer to this objection is provided from a text of Hadrat Maulana
Zafar Ahmad 'Uthmānī rahimahullāh:
The crux of the answer is that although non-Muslims are addressed in
subsidiary matters related to punishments and transactions, a general
address is insufficient to issue a ruling of impermissibility and
invalidity. Rather, adherence is also a prerequisite. Harbīs have
disregarded adherence to the injunctions of Islam totally; neither in
matters which are in line with their beliefs nor those which are against
their beliefs. Therefore, no matter how they acquire money - whether
1 Imdād al-Ahkām, vol. 4, p. 390.
442

through interest, usurping or invalid transactions, or whether they are
in line with their religion or against it - it will enter their ownership
and it will be permissible for a Muslim to accept it as a salary.1
2. The texts which make reference to the devouring of interest are
general in nature - whether the person is a Muslim or not. How, then,
will it be permissible for a non-Muslim to accept interest money?
Taking extra in any transaction (in items of the same genus) without
compensation is classified as interest. For example, you loan R100 and
lay down the condition that when it is repaid after one month, the
person must pay you R150.
Sayyid Sharīf Jurjānī rahimahullāh states:
الربا: بو فى اللغة: الزيادة، وفى الشرع: بو فضل خالٍ عن عوض شرط لأحد
العاقدين. (التعريفات، ص ١١٢)
No one considers this to be lawful. It is unanimously classified as
harām. But this is not the case in the matter under discussion. Rather,
the non-Muslim became an owner of the wealth and he is now giving it
over into the ownership of a Muslim. There is no reason for classifying
it as impermissible. After all, a person may exercise his full right over
what he owns.
'Itr Hidāyah:
Interest refers to every addition - whether tangible or intangible -
which is preconditioned in a transaction without having given
anything in exchange for it ... A loan is eventually a recompense.
Therefore, it is harām to give a loan and collect a profit from it. In
gifting, no mention is made of a recompense; so if the person who
accepts a gift gives something more in return, this addition will be
lawful. Anything which is given or received without laying down a
condition has nothing to do with interest. Rather, it is a donation and
an act of kindness.2
3. Here is an easy way of earning interest: Take interest from a non-
Muslim and it will be lawful. For example, a company employs a
person as a special employee. It says to him that he must continue
engaging in transactions and earn interest from them. The interest
will then be lawful for us. What is the answer to this?
1 Imdād al-Ahkām, vol. 4, p. 399.
2 'Itr Hidāyah, p. 165.
443

It is not permissible to acquire interest from a non-Muslim, as was
mentioned previously. However, if he acquires it and becomes its
owner, and then wants to give it as a gift without recompense to a
Muslim, or give it to a Muslim employee as a salary, then it will be
permissible. It is harām for a Muslim to become an owner of interest,
while there is no reason for its impermissibility for a non-Muslim.
Since he has become an owner of the interest, he can use it for himself
or give it to someone as a gift.
4. We learn from a text of al-Hidayah that usurious transactions of
loaning and borrowing are excluded; they are not permissible even for
non-Muslims. What is the answer to this?
The text of al-Hidayah reads as follows:
والربا مستثنى عن عقودبم لقوله عليه السلام: الا من أربى فليس بيننا وبينه
عهد. (الهداية: ٣٣٨/٢)
The following is narrated in Musannaf Ibn Abī Shaybah:
عن الشعبي قال: كتب رسول الله صلى الله عليه وسلم إلى أبل نجران وبم
نصارى: أن من بايع منكم بالربا فلا ذمة له. (مصنف ابن أبى شيبة: ٥٥٧/٢٠)
Answer: The ruler of an Islamic state must not permit dhimmīs to
engage in usurious transactions. Nonetheless, if usury is permissible
according to them and they accept it, then a non-Muslim will be
classified as the owner of that wealth. Nowadays, there is no Islamic
country which prohibits anyone from usurious transactions.
Therefore, if non-Muslims engage in usurious transactions among
themselves, they will be owners of that wealth.
Abū 'Ubayd Qāsim ibn Salām writes:
قوله: ومن أكل منهم الربا فذمتي من بريئة لا نراه غلظ عليهم أكل الربا
خاصة من بين المعاصي كلها ولم يجعل لهم مباحاً وبو يعلم أنهم يرتكبون
من المعاصي ما هو أعظم من ذلك من الشرك وشرب الخمر وغيره إلا دفعاً
عن المسلمين وألا يبايعوبم به فياكل المسلمون الربا، ولو لا المسلمون ما كان
أكل أولئك الربا إلا كسائر ما بم فيه من المعاصي، بل الشرك أعظم.
444

(الاموال: ٤٦٦/١، بيروت. والاموال لابن زنجوية: ١٠٣/٢. وذكره عن ابى عبيدة
الزيلعى فى نصب الراية: ٢٠٣/٣)
إعلاء السنن:
ولنا أن حرمة الربا ثابتة في حقهم، وبو مستثنى من العهد فإن النبي صلى الله
علیه وسلم کتب إلی نصارى نجران من أربې فليس بيننا وبين عهد وكتب إلى
مجوس بجر: إما أن تدعوا الربا أو تاذنوا بحرب من الله ورسوله، فالتعرض لهم
فى ذلك بالمنع لا يكون غدراً بالأمان كذا فى المبسوط. (٥٨/١٤) وقد تقدم
في شروط أبل الذمة من كتاب الجهاد ما يدل على نهير صلى الله عليه وسلم
والخلفاء الراشدين أبل الذمة عن الإرباء في دار الإسلام وأيضاً: فإنما تثبت
العصمة في حق الأحكام بالإحراز والإحراز بالدار لا بالدين، لأن الدين مانع
لمن يعتقده حقاً للشرع دون من لا يعتقده ولقوة الدار يمنع عن ماله من
يعتقد حرمته ومن لم يعتقده كما فى المبسوط: (٥٨/١٤) أيضاً فالاعتبار بالدار،
بو الصحيح. (اعلاء السنن: ٣٥٢/١٤. والمبسوط: (٥٨/١٤)
Allāh ta'ālā knows best.
Paying interest with interest
Question
Khalid borrowed R100 000 from a bank and bought a house with the
money. The bank asked him to repay R110 000. Khalid wants to sell the
house to Zayd for R110 000 so that he can repay his loan. Zayd said to
him that he will pay him R100 000 from his lawful wealth, and R10 000
from interest. Is it permissible to do this?
Answer
It is a major sin to get into interest-bearing loans. The Qur'an and
Ahādīth contain terrifying warnings in this regard. Khalid should
therefore repent and make a firm resolution not to take interest-
bearing loans in future. As for the interest amount, the jurists say that
if the owner is known, it must be returned to him. If not, it must be
given to the poor without intention of reward. As for paying interest
445

with interest, the ruling is that the person must return it to the bank
from which he received it. It is not permissible to receive it from one
bank and pay another bank.
بذل المجهود:
وأما إذا كان عند رجل مال خبيث فأما إذا ملكه بعقد فاسد أو حصل له بغير
عقد ولا يمكن أن يرد إلى مالك ويريد ان يدفع مظلمته فليس له حيلة إلا
أن يدفع إلى الفقراء. (بذل المجهود: ٣٧/١)
البحر الرائق:
قالوا: وعلى بذا لومات رجل وكسبه من ثمن الباذق والظلم أو أخذ الرشوة تعود
الورثة ولا يأخذون منه شيئاً وبو الأولى لهم ويردون على أربابه إن عرفوبم
وإلا يتصدقوا به لأن سبيل الكسب الخبيث التصدق إذا تعذر الرد. (البحر
الرائق: ٢٠١/٨، فصل فى البيع ، كتاب الكرابية، كوئتة)
وللاستزادة انظر: (تبيين الحقائق: ٢٧/٦، فصل فى البيع، ملتان. والدر المختار
مع رد المحتار: ٣٨٥/٦، فصل فى البيع، سعيد)
Nizām al-Fatāwā:
The Shari'ah ruling for every haram wealth is that, if possible, it must
be returned to where it was obtained from. Based on this, from
wherever a person receives interest, he must return it to that place.
The Shari'ah provides this leeway. If it is not possible to do this, one
must give it in charity to the poor to save one's self from the misery of
interest.1
Fatāwā 'Uthmānī:
If, in the past, a person retained money in an interest account, and he
took an interest-bearing loan, he can clear himself by transferring it
from one account to another provided the received interest is not
1 Nizām al-Fatāwā, vol. 1, p. 191.
446

more than the interest which is paid. It must be equal. However, he
must desist totally from doing this in the future.1
Jadīd Fiqhī Masā'il:
If a person is compelled into taking an interest-bearing loan, and he
then has an amount of interest which he received from a bank, there
will be no harm in using the same amount to pay the interest. It is also
a sin to pay interest because by doing this, a person is spending the
Allah-given halal wealth in a haram avenue. If a person uses interest
money to pay interest, he is saving his halal wealth from haram. There
is hope that he will not be taken to task for it. Maulānā Thanwī
rahimahullah is inclined to this view.2
Allāh ta'ālā knows best.
Paying government taxes with interest money
Question
Is it permissible to pay the following taxes with interest money:
1. Income tax.
2. Other taxes charged on different occasions.
3. V.A.T. - it is obligatory to pay 14% tax on items which are
purchased.
What about paying the following municipal taxes with interest money:
1.
Rates on an empty plot of land.
2.
Rates on land where houses are constructed.
Answer
As far as we know, the banks in South Africa are not government
banks; they are private banks. Therefore, it is not permissible to pay
government taxes with interest money. Interest money must either be
returned to the one from whom it was received, or given in charity to
the poor without the intention of reward. Nowadays, the second
option is chosen because there is no way of returning interest money
to a bank. Furthermore, the above-mentioned taxes are not classified
as oppressive. Rather, we benefit - directly or indirectly - from them.
This would be synonymous to deriving benefit from interest.
1 Fatāwā 'Uthmānī, vol. 3, p. 280.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 254.
447

قال شيخنا: ويستفاد من کتب فقهائنا کالهداية وغیرہا أن من ملک بملک
خبيث ولم يمكن الرد إلى المالك فسبيله التصدق على الفقراء، قال: ومثله
يقول ابن القيم في بدائع الفوائد، ... قال: والظابر أن المتصدق بمثله ينبغي أن
ينوي به فراغ ذمته ولا يرجو به المثوبة، نعم يرجوبا بالعمل بأمر الشارع،
وكيف يرجو الثواب بمال حرام ويكفيه أن يخلص من كفافاً رأساً برأيسٍ!
وفي سنن الدارقطني (٥٤٥/٢) بإسناده عن عبد الواحد بن زياد قال: قلت: لأبي
حنيفة من أين أخذت بذا؟ الرجل يعمل في مال الرجل بغير إذن أن يتصدق
بالربح! قال: أخذته من حديث عاصم بن كليب اه، وحديث ابن كليب أخرجه
أبو داود في سننه (ص ٤٧٣) في (باب اجتناب الشبهات) من كتاب البيوع:
عن عاصم بن كليب عن أبيه عن رجل من الأنصار قال: خرجنا مع رسول الله
صلى الله عليه وسلم في جنازة ... فلما رجع استقبله داعی امرأة، فجاء وجىء
بالطعام فوضع يده، ثم وضع القوم فأكلوا فنظر آباؤنا رسول الله صلى الله عليه
وسلم يلوك لقمة في فمه، ثم قال: "أجد لحم شاة أخذت بغير إذن أبلها"
فأرسلت المرأة، قالت: يا رسول الله! إنى أرسلت إلى البقيع يشتري لي شاة فلم
أجد، فأرسلت إلى جار لي قد اشترى شاةً أن أرسل إلى بثمنها فلم يوجد،
فأرسلت إلى امرأته، فأرسلت إلي بها، فقال رسول الله صلى الله عليه وسلم:
أطعميه الأسارى اه، (رواه أبو داود: ١١٧/٢، باب اجتناب الشبهات من كتاب
البيوع). رواه الدارقطني في سننه (في باب الصيد والذبائح: ٤١٢٨٦١٥٤). وفيه:
فبينا بو يأكل إذ كف يده، وفيه أطعموبا الأسارى، وفي طريق آخر: فلما أخذ
رسول الله صلى الله عليه وسلم لقمته رمى بها. (في باب الصيد والذبائح:
٤١٢٨٦١٥٥). (معارف السنن: ٣٤/١، ٣٥، باب ما جاء لا تقبل صلاة بغیر طهور،
تحت قوله: ولا صدقة من غلول، سعيد)
448

Nizām al-Fatāwā:
The fundamental principle is that unlawful wealth must be returned to
its owner in whichever way possible.
إذا علم المالك بعينه فلا شك في حرمته ووجوب رده عليه. فتاوى الشامى،
باب البیع الفاسد، سعید.
If it cannot be returned to the original owner, a person must save
himself from the sinful consequences by giving it in charity to a
person who is eligible to receive charity. He must remove it from his
ownership as quickly as possible. He must neither use it for himself
nor make an intention of reward after giving it in charity.
وأما إذا كان عند رجل مال خبيث فأما إذا ملكه بعقد فاسد أو حصل له بغير
عقد ولا يمكنه أن يرد إلى مالكه ويريد أن يدفع مظلمته فليس له حيلة إلا
أن يدفع إلى الفقراء. (بذل المجهود: ٣٧/١)
Interest money received from the central government can be used to
pay income tax and sales tax if these taxes are going back to the
central government. It cannot be given to the municipal corporation
board, municipality tax, and other similar taxes.1
Ahsan al-Fatāwā:
Interest received from a bank is not from the government treasury.
Therefore, it cannot be used to pay income tax. Since the owner is
unknown, it is obligatory to give it in charity to the poor.2
Jadīd Mu āmalāt Ke Sharī Ahkām:
Interest from a bank is not from the government treasury and has
nothing to do with the government. Therefore, it is incorrect to pay
income tax with interest money. Rather, because the owner is
unknown, it is obligatory to give it in charity to the poor.3
1 Nizām al-Fatāwā, vol. 1, p. 185.
2 Ahsan al-Fatāwā, vol. 7, p. 21.
3 Jadīd Mu'āmalāt Ke Shar'ī Ahkām, vol. 1, p. 163.
449

Kitāb al-Fatāwā:
Income tax is a non-obligatory tax which is collected in a non-
obligatory manner. If a person is compelled to keep money in a bank
under a certain scheme and he receives interest from it, he may pay
income tax with the interest money which he received. This is on
condition that the bank or financial institution is a governmental
one ... It will not be permissible to use interest money received from a
[private] bank to pay general taxes such as municipal taxes.
Taxes [e.g. rates] on houses are collected for services which the
government provides to the public. This is a lawful and equitable tax;
the benefits of which are enjoyed by the tax payer. If interest money is
used to pay these taxes, it will be synonymous to deriving benefit from
usury.
To summarize, there are two types of taxes:
1. Equitable taxes - the benefits of which reach us in some way or
another. There is no room whatsoever to pay these taxes with interest
money. This is irrespective of whether the interest is received from a
government bank or a private bank.
2. Unjust taxes, e.g. income tax, sales tax, etc. Interest received from a
central or governmental bank may be used to pay these taxes. This is
because it is synonymous to returning it to its owner. It is not
permissible to pay these taxes with interest money received from
private banks.
Jadīd Fiqhī Masā'il:
There are two types of taxes which the government collects from the
public. Some of them are equitable and permitted in Islam. For
example, providing the services of water, electricity, roads, hospitals,
libraries, parks, etc. Municipalities collect taxes for these services and
the benefits of these services are enjoyed by us.
The second type is known as unjust and non-obligatory taxes, e.g.
income tax. In addition to being unjust according to the Shari'ah, they
are irrational.
It will not be permissible to use interest money received from a bank
to pay the first type of taxes.2
1 Kitāb al-Fatāwā, vol. 5, pp. 318-319.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 253; Īdāh al-Anwār, vol. 1, p. 100.
450

The books of jurisprudence state that if a person seized a slave from
someone and made him a labourer to earn money, and the slave died
while under the one who seized him, then when he has to repay the
slave master for the slave, the master can include all the amounts
which the slave earned. This is because this amount will reach the
original owner due to which it became tainted, whereas there is no
harm in it for the owner. However, if the one who seized the slave sold
the slave to someone, and the slave dies while under the buyer, and
the original owner then makes a claim and proves his ownership, and
he collects a recompense from the buyer, the one who stole the slave
cannot give the earnings of the slave to the buyer. This is because the
buyer is not the owner. We learn from this that when interest money
goes back to its owner, there is no problem with that. But it is
impermissible to give it to someone else. This is why interest money
has to be returned to the one from whom it was taken or received. If
this is not possible, it must be given as charity to the poor. It is not
permissible to receive interest from a private bank and to then use it
to pay government taxes.
الفتاوى السراجية:
إذا آجر المغصوب يستعين بأجره في ضمان القيمة ويتصدق بالفضل.
(الفتاوى السراجية على بامش فتاوى قاضيخان: ٧٢/٢)
الهدايه:
فلو بلك العبد في يد الغاصب حتى ضمنه، لم أن يستعين بالغلة في أداء
الضمان لأن الخبث لأجل المالك، ولهذا لو أدى إليه يباح له التناول فيزول
الخبث بالأداء إليه بخلاف ما إذا باعه فهلك في يد المشتري ثم استحق وغرمه
ليس له أن يستعين بالغلة في أداء الثمن إليه، لأن الخبث ما كان لحق المشتري
إلا إذا كان لا يجد غيره لأنه محتاج إليه فله أن يصرف إلى حاجة نفسه، فلو
أصاب مالاً يتصدق بمثله إن كان غنياً وقت الاستعمال، وإن كان فقيراً فلا
شيء عليه لما ذكرنا. (الهدايه: ٣٧٥/٣)
451

(حاشية الطحطاوى على الدر المختار: ١٠٤/٤. وتبيين الحقائق: ٢٢٥/٥. وتكملة
البحر الرائق: ١١٤/٨. والفتاوى الشامى: ١٨٩/٦. ومجمع الضمانات: ٢٩٤/١.
الفتاوى البزازية: على بامش الهندية: ٧٠/٦)
Allāh ta'ālā knows best.
Interest money for welfare works
Question
Is it permissible to dig a well for the poor and needy with interest
money? Can such money be used to construct a madrasah boundary
wall? Also, can it be used for other welfare and charity works?
Answer
The scholars and muftīs differ on this issue. Most muftīs say that
interest money should not be used to dig a well. Instead, it should be
given in charity to the poor without intention of reward. Some muftīs
of India, e.g. Muftī 'Abd ar-Rahīm Lājpaurī rahimahullah, say that
interest money can be used for public welfare works. However, the
view of caution is practised by the majority. Nonetheless, if anyone has
spent it in this way, there is leeway for it. If it becomes essential to dig
a well or spend interest money on other similar noble actions, one
could give the interest money to a poor person and get him to
undertake that task.
Fatāwā Rahīmīyyah:
The issue is a contentious one. It is better to give interest money to a
poor person. There is leeway to use it for the construction of roads and
other public welfare works. It cannot be used for a masjid. It may be
used for the construction of masjid toilets.1
Muftī Ismā'il Kachaulwī Sahib objected to the above fatwa of Muftī
'Abd ar-Rahīm Sahib rahimahullah, so the latter quoted the fatawa of
senior 'ulama' to support his view. For example, the fatawa of Hadrat
Maulānā Muhammad Kifayatullah Sahib, Hadrat Muftī Sa'īd Ahmad
Sāhib - the chief muftī of Mazāhir al-'Ulum, Shaykh al-Islam Hadrat
Husayn Ahmad Madanī, Hadrat Muftī Mahmud Hasan Gangohī and
others. Refer to Fatāwā Rahīmīyyah, vol. 9, pp. 256-260.
1 Fatāwā Rahīmīyyah, vol. 9, p. 279.
452

Islāmī Fiqh:
If a person is forced to deposit money in a bank and he receives
interest on it, he must not use it on himself or his family. Instead, he
must give it to the poor without the intention of reward. Alternatively,
he may give it to a reliable person who will then use it for public
welfare works such as the construction of roads, public toilets, etc.1
Hadrat Muftī Muhammad Taqī Sahib writes in Fatāwā 'Uthmānī:
To free one's self from interest money, one should give it in charity to
a poor person. It is essential to make him an owner of it. This money
cannot be used for public welfare works.2
However, in another detailed fatwa, he writes that interest money may
be spent for public welfare works. He also presents a fatwa of Hadrat
Hakīmul Ummat Maulānā Thanwī rahimahullah as evidence. He too
classified interest money as wajib at-tasadduq (that which is
obligatory to give in charity) and not wajib at-tamlik (that which is
obligatory to give in ownership). Hadrat Muftī Rafi Sahib concurs with
this fatwa.
The crux of his discussion is as follows:
1. Hadrat Hakimul Ummat rahimahullah said that this type of wealth
falls under the ruling of luqtah (a lost item which has been found by
someone). That is, it must be given as optional charity on behalf of the
original owner. It is not necessary to make the person its owner. (ad-
Durr al-Mukhtar Ma'a Radd al-Muhtār, vol. 2, p. 338; Sharh Manzūmah Ibn
Wahbān, vol. 1, p. 88)
2. Nowhere do the jurists write explicitly that milk-e-khabith (tainted
and filthy wealth) is wajib at-tamlik. Rather, the word tasadduq is
presented as evidence.
3. Milk-e-khabīth which is wajib at-tasadduq is not like zakāh as
regards its recipients. There is a difference between the two on the
basis of several reasons. This is why the jurists say that it can be given
to one's wife and children as well. (Hashiyah al-Hamawī 'Alā al-Ashbah,
vol. 2, p. 106; ad-Durr al-Mukhtar Ma'a Radd al-Muhtār, vol. 4, p. 278)
However, the objection to giving it to one's wife and children is that
this charity is on behalf of the owner of that wealth while the person
who found it [the lost item] is merely a means. Yes, we learn from the
1 Islāmī Figh, vol. 2, p. 369.
2 Fatāwā 'Uthmānī, vol. 3, p. 279.
453

permissibility of using it for the shrouding and burial of a deceased
person that tamlīk (ownership) is not necessary because ownership is
not found in shrouding and burial.
4. According to the zahir ar-riwayah, this wealth can be given to the
Banū Hashim. (ad-Durr al-Mukhtar Ma'a Radd al-Muhtār, vol. 2, p. 351)
5. It is not permissible to give zakāh to a non-Muslim, whereas this
wealth can be given to a non-Muslim. (Shāmī, vol. 4, p. 351; Fatāwā Dār
al-'Ulūm Zakarīyyā, vol. 3, p. 220).
6. The giving of tainted and filthy wealth to the poor only is the view
of the Hanafi jurists alone. The other Imams permit spending it for
general welfare works.
المعيار المعرب: ١٤٦/٦، بيروت. والذخيرة: ١٦٧/٥، بيروت. وشرح المهذب: ٥٢٠/١٠،
بيروت. ونهاية المحتاج: ١٨٥/٥)
Further details: Fatāwā 'Uthmānī, vol. 3, pp. 128-140.
Several scholars say that it is impermissible. Observe their fatāwā:
Hadrat Muftī Muhammad Shafī Sāhib:
It is essential for the poor to take ownership of such wealth. It is not
permissible to use it for the construction of madaris and other waqf
properties. The proof is as follows:
1. The texts of the jurists which refer to wealth of this nature contain
two types of expressions: تصدق به or وجب عليه التصدق .Sometimes, they
say: تصدق به على الفقراء والمساكين. Nowhere do they make mention of
spending this money on waqf properties, welfare works and so on.
2. When the words sadaqah and tasadduq are uttered, then as per the
norms of the jurists, the wealth becomes wajib at-tamlīk.
For detailed proofs refer to Imdad al-Muftīyyīn, vol. 2, pp. 383-386.
Fatāwā Mahmūdīyyah:
The construction of schools, toilets, etc. does not fall under the
category of eligible recipients. The essence of tasadduq is that the
recipient must be eligible. This is why we are prohibited from using
this money for such purposes. The eligible recipient must be made an
owner of the money, and he may then spend it as and where he wants.1
1 Fatāwā Mahmūdīyyah, vol. 16, p. 386.
454

Āp Ke Masā'il Aur Oen Kā Hull:
Interest money must be given to a poor and needy person as charity
without intention of reward. It is not permissible to spend it for
welfare works.1
Jadīd Fiqhī Masā'il:
Interest money can be given for the individual needs of a poor person
and on public welfare works such as digging of wells. It should not be
used for the construction of masajid and madaris. However, the
'ulama' permitted its use for the construction of toilets.2
This means that Maulana Khalid Sayfullah Sahib is of the view that it
can be used for public welfare works, but not for masājid and madāris.
However, it can be used for the construction of toilets in masajid and
madāris.
Mahmūd al-Fatāwā:
In order to free one's self from the misery of usury, one may give it to
the poor without the intention of reward. They will be made owners of
it.3
There are senior 'ulama' on both sides, and a person may follow either
of the two. Nonetheless, it is better to be on the side of caution. The
leeway to spend interest money for public welfare works is based on
caution.
Nizām al-Fatāwā:
After giving it in the ownership of a poor person, it may be used for
the cleaning of masjid toilets. This is how the leeway will be applied:
Give the interest money to poor people who are eligible and make
them owners of it. The latter will then give it as a donation to the
masjid.
وقدمنا أن الحيلة أن يتصدق على الفقير، ثم يأمره بفعل بذه الأشياء. الدر
المختار مع رد المحتار: ٣٤٥/٢، كتاب الزكوة، باب المصرف، سعيد. (نظام
الفتاوى: ١٩٩/١)
1 Āp Ke Masā'il Aur Oen Kā Hull, vol. 6, p. 242.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 253.
3 Mahmūd al-Fatāwā, vol. 3, p. 64.
455

Allāh ta'ālā knows best.
Assisting a political party with interest money
Question
Elections were held in Barbados. A Muslim organization wanted to
support a party financially. This organization initiated a collection
drive among Muslims. It also collected interest money from them. My
question is: Is it permissible for a Muslim to collect interest money for
the sake of supporting a political party? If it is not permissible, what is
the ruling with regard to the money which was collected and given to
the political party?
Answer
The scholars differ with regard to spending interest money on public
welfare works. This was explained previously. However, in this case,
financial aid in a non-Muslim country could bring benefits to Muslims.
Since it is a non-Muslim country, and the party is supported by
collecting interest money - while Muslims do not use that money for
themselves - then it ought to be permissible.
Kifāyatul Muftī:
Question: Can interest money be used for religious education, public
welfare works and poor Muslims?
Answer: Interest money can be collected and spent on the poor, for the
fulfilment of debts of Muslims, for education (primary and Dīnī), and
for all public welfare works.1
Jadīd Fiqhī Masā'il:
When it comes to interest money received from a bank, it must be
borne in mind that it can neither be spent on one's self nor given in
charity ... It may be used for other purposes such as the individual
needs of a needy person, and on public welfare works such as digging
of wells. It should not be used for the construction of masajid and
madāris. However, the 'ulama' permitted its use for the construction of
toilets.2
Further reading: Fatāwā Rahīmīyyah, vol. 2, p. 90; Ahsan al-Fatāwā, vol. 7,
p. 16.
1 Kifāyatul Muftī, vol. 8, p. 68.
2 Jadīd Fiqhī Masā'il, vol. 1, p. 253.
456

Since many scholars state that it is essential to give interest money
into the ownership of the poor, after it is given into his ownership, one
will have to extricate himself from the difference of opinion in
spending on works of this nature. It will then be unanimously
permissible.
Allāh ta'ālā knows best.
Interest money for the payment of a debt
Question
Some people collect interest money to purchase blankets which are
then distributed among the poor. On one occasion, they did not have
interest money so they borrowed lillah money to buy the blankets.
Later on, when they received interest money, they used it to pay the
loan. Is this permissible?
Answer
The fundamental ruling with regard to interest money is that it must
be returned to its original owner. If the owner is not known, it must be
given as charity to the poor without the intention of reward. Yes, some
'ulama' have permitted the payment of debts of this nature with
interest money. Therefore, there is room to practise on their view at
the time of necessity. Nonetheless, it is better to first resort to the
stratagem of ownership, and then spend it. There is more caution in
this.
عن عبد الله بن مسعود رضي الله عنه أن اشترى جارية فذب صاحبها
فتصدق بثنمها وقال: اللُّهم عن صاحبها فإن كره فلى وعلى الغرم. (رواه
البيهقى فى سننه الكبرى: ١٨٨/٦، كتاب اللقطة، دار الفكر، بيروت)
الدر المختار:
فيجب رد عين الربا لو قائماً. (الدر المختار: ١٦٩/٥، سعيد)
457

البحر الرائق:
ويردون على أربابه إن عرفوبم وإلا يتصدقوا به لأن سبيل الكسب الخبيث
التصدق إذا تعذر الرد. (البحر الرائق: ٢٠١/٨، فصل فى البيع، كتاب الكرابية،
كوئتة)
Fatāwā Rahīmīyyah:
Question: I am employed in a madrasah. The salary which I receive is
from the interest money which is received from a bank ... Should I
accept this interest money or refuse it? What option do I have?
Answer: You should not accept a salary from interest money. It is
impermissible. What the administration could do is take a loan from
someone and pay your salary from it. They may then pay the debt with
interest money. This is the leeway.1
Kifāyatul Muftī:
Question: Can interest money be used for religious education, public
welfare works and poor Muslims?
Answer: Interest money can be collected and spent on the poor, for the
fulfilment of debts of Muslims, for education (primary and Dīnī), and
for all public welfare works.2
Nizām al-Fatāwā:
After giving it in the ownership of a poor person, it may be used for
the cleaning of masjid toilets. This is how the leeway will be applied:
Give the interest money to poor people who are eligible and make
them owners of it. The latter will then give it as a donation to the
masjid.
وقدمنا أن الحيلة أن يتصدق على الفقير، ثم يأمره بفعل بذه الأشياء. الدر
المختار مع رد المحتار: ٣٤٥/٢، كتاب الزكوة، باب المصرف، سعيد. (نظام
الفتاوى: ١٩٩/١)
Allāh ta'ālā knows best.
1 Fatāwā Rahīmīyyah, vol. 3, p. 173.
2 Kifāyatul Muftī, vol. 8, p. 68.
458