Al-ghurabah
21-06-06, 02:38 PM
بسم الله الرحمن الرحيم
Questions Related to the Economic System in Islam
Q1. Are credit cards allowed?
The use of a credit card is haraam (prohibited) because of the following reasons:
1. The subject matter of the contract (al-ma'qood 'alaih) is credit for credit, which is haraam and makes the contract baatil (invalid)
2. The contract clearly states that you must agree to pay interest (ribaa) in such and such circumstance. It is haraam to agree to do something haraam
3. It is a three party transaction
4. It is a ribaa transaction
5. In Islam the means to haraam is haraam. Therefore, it is haraam even if you deal directly with the credit card company
What about debit cards?
The use of debit cards which are connected to any credit card company is haraam (prohibited).
Q2. Is bribery allowed?
Bribery is prohibited wherever you are, whether in Pakistan, Saudi Arabia or in England. The Messenger Muhammad (SAW) said: 'Allah (SWT) cursed bribery, the briber and the bribed.'
Q3. Is window-shopping allowed?
The classical scholars differ about the hukm on window-shopping between it being makrooh (disliked) and haraam (prohibited) for men and women. Though Islam permits men and women to trade; window-shopping is different. If window-shopping involves genuinely looking for something to buy but he/she is not satisfied with the quality, the price or does not find what he/she wants then there is no problem with this. However, window-shopping for entertainment, even in a public place, requires evidence to be able to free-mix, which one cannot do without a Sharee'ah permit, i.e. for the purposes of trading etc.
Remember that the Messenger Muhammad (SAW) informed us that the markets are the most hated places to Allah, and the Messenger ordered us to leave the market place quickly and not stay there for a long time uneccessarily.
Q4. Is it allowed to use paper money, e.g. a ten pound note?
The current paper monies are permissible to be used. However, it is not the type of money we are going to use under the coming (inshaa-Allah) khilaafah system. Money in Islam must be either gold or silver, or paper money covered with gold or silver. Some examples of ahkaam related to using gold and silver are:
The nisaab of zakaah is twenty deenaars of gold. Each deenaar is approximately 4.25g of gold; hence, twenty deenaars is 85g of gold.
The nisaab of stealing is a 1/4 deenaar of gold etc.
Q5. Is there such thing as copyright in Islam?
Copyright means nobody has the right to reproduce, reprint, copy, quote, publish, manufacture, trade or hire the items copyrighted, i.e. books, software, audio tapes, video tapes, programs, films, articles, photographs, cars or machines etc. without a special permit from the original author, producer, manufacturer or distributor. Copyright is haaram in Islam and it contradicts with the fundamental right of valid ownership or possessing a property with the full right of disposal (haq ut-tassaruf) of what you own.
The copyright law contradicts with the ahaadeeth of the Messenger Muhammad (SAW) regarding selling without shuroot (conditions), regardless if one sells books, software, cars and video or audio tapes. Therefore, copyright over any goods or a service is prohibited because Islam forbids conditional selling, e.g. 'I sell you this car with the condition that you cannot sell it again or change its colour.'
Q6. Is it allowed to take Income Support?
In order for you to comprehend the answer to your question it is essential for you to understand the reality. This question is important since there are many people who try hard to discredit many Muslims by saying that they are supported by the kufr government and therefore are agents of the West! The fact of the matter is that all people, Muslims and non-Muslims, whether working or not, are entitled to different types of state benefits, which are permissible in Islam. The reality:
· Every person, whether working or jobless, is subject to pay tax to the national authorities (even if he/she is receiving Income Support from their local authority)
· The current local authorities in the UK, for example, provide the following support and benefits for all its citizens, residents and its asylum seekers (refugees with visa-covenants):
1. Child Benefit for all people, including the rich, and those who are working, Muslims and non-Muslims
2. Free education for all children of those who are working or jobless
3. Housing Benefit (for those who are have low income or are jobless)
4. Free health care for all children, and for those who are on low income or are jobless
5. Disability and Incapacity Benefit for all people, working or not, rich or poor, Muslims or non-Muslims
6. Job Seekers Allowance
7. Income Support
8. Maternity Benefit
9. And many other types of benefits etc.
ALL OF THE ABOVE FORMS OF SUPPORT, BENEFITS AND GRANTS ARE PERMISSIBLE FOR THE FOLLOWING REASONS:
Firstly, Allah is ar-Razzaaq and all wealth (maal) belongs to Him (SWT). The following verses address this:
a) That Allah is ar-Razzaaq, refer to al-Qur'aan: [51:58], [11:6], [40:13], [67:21], [29:60]
b) The wealth belongs to Allah, refer to al-Qur'aan: [24:33], [23:55]
c) Allah (SWT) requested us in the Qur'aan to accept His rizq (provision) and to access his wealth in permissible ways, such as by working, fishing, hunting, halaal trading, through gifts, inheritance, donations, grants, awards, Income Support, JSA etc. However, Allah (SWT) forbids us to access His wealth in prohibited ways, such as by stealing, gambling, dealing with usury, mortgages, insurance or dealing with alcohol or pork etc. Please refer to al-Qur'aan to see how the verses accept the halaal rizq without restrictions, whether it is from Muslims or non-Muslims: [10:59], [2:172], [3:27], [2:212], [24:38], [65:3]
It is further reported in Saheeh al-Bukhaari by Imaam al-Bukhaarie, and in Saheeh Muslim by Imaam Muslim, and in Sunan an-Nasaa'ie by Imaam Nasaa'ie that 'Abdullah bin 'Umar said: 'The Messenger (SAW) sent to me wealth and I said to him: 'Give it to he who is poorer than me' and he (SAW) said: 'If you are given or granted wealth without greediness or begging for it, you should accept it and save it if you wish, or donate it if you wish.' The son of 'Abdullah said: 'That is why 'Abdullah bin 'Umar never rejected any wealth given or granted to him although he never begged for it.''
It is also reported in Saheeh Muslim, upon the authority of Abu Hurayrah (RA) that the Messenger Muhammad (SAW) said: 'Whoever is given or granted wealth without begging for it, let him accept it, because it is provision which Allah (SWT) has sent to him.'
And it is reported in al-Musnad by Imaam Ahmad that the Messenger Muhammad (SAW) said: 'Whoever is offered rizq without begging for it, or greediness, he should accept it and ease his need, and as for whatever is more than his need, let him donate it to whoever is needy.'
It is also reported in as-Sunan al-Kubraa by al-Imaam al-Bayhaqi, upon the authority of Zayd bin Aslam, that his father Aslam said: 'I heard 'Umar bin al-Khattaab (RA) say: 'By the one who has my life in his hand (i.e. God), I will never beg from anybody, but whosoever gives me wealth I will accept it because wealth belongs to Allah and indeed He sends it to me as part of my provision.''
It is also reported in al-Musnad by Imaam Ahmad and in as-Sunan by Imaam al-Bayhaqi that 'Aa'ishah (RA) said: 'The Messenger of Allah (SAW) said to me: 'O 'Aa'ishah! Whoever gives you a grant or support without begging for it, you may accept it, indeed it is provision which Allah offers to you.''
As for the ideological struggle against kufr law, this must not stop even if we benefit from the Kuffaar. Muslims during the time of the Messenger Muhammad (SAW) in Makkah lived under the tribal kufr law of Quraysh and accepted financial help from their tribes despite the fact that each tribe, as a local authority, represented the national authority of the Qurayshi system, and despite the fact that the Messenger and his companions used to expose and challenge the kufr regime of the Quraysh.
It is narrated that 'Umar bin al-Khattaab (RA) said to the Messenger Muhammad (SAW): 'The Quraysh (tribal-state) gives us grants, are we allowed to accept them?' To which the Messenger (SAW) replied: 'Whoever has anything granted to him, let him accept it so long as he does not steal or deceive.'' Hence, the Messenger (SAW) and his companions benefited from the tribal system but without comprising with it or giving it any legitimacy.
In addition, the Messenger Muhammad (SAW) consented to Muslims migrating to Abyssinia and accepting "Income Support" and "Housing Benefit" from the king of Abyssinia without comprising with him when he debated with them about the reality of Jesus (AS) and if he is the son of Allah or a Messenger of Allah.
Is it allowed to work and claiming Income Support?
The contract for Income Support or Job Seekers Allowance states that benefit is provided to you because you have no job and you are looking for work. Therefore, any Muslim who receives Income Support or JSA whilst he is working secretly is committing haraam and a sin since the contract which he signed and agreed to is binding on him. And even if he is not working secretly, the contract is still binding on him and he must be actively seeking work in order to receive the allowance.
Conclusion
All the above verses and ahaadeeth request us to accept the provision which Allah has sent to us regardless of whether it comes from Muslims or non-Muslims, provided one does not steal it, compromise his Deen or accept it in return for being involved in prohibited acts such as spying on Muslims, stopping da'wah, accepting and compromising with kufr law etc.
Q7. Is it allowed to help beggars?
What is the Islamic verdict on begging? In the society we are living in, we often find that these beggars are 'scamsters', i.e. they are just preying on the sentiments of the Muslim population. What does Islam say about this? And if we are confronted by these 'scamsters' for money how should we respond?
Islam permits those who are needy to beg for help, but forbids those who are not needy to beg. Donating money towards needy people is recommended; however, if you are sure that a person is not genuinely needy, do not give anything to him/her.
In the area I reside in, the problem of habitual beggars is very acute. You find beggars who say they are Muslims stalking local mosques harassing worshippers for money etc. and then you find those beggars in the local town centre who look and dress like Muslims from Eastern Europe (i.e. Kosovo, Bosnia) but are in-fact Romanian or gypsies.
You are not obliged to investigate every beggar. If a Muslim asks you for financial help it is recommended help him, and it is haraam to spy on him. As far as impostors are concerned, you are not obliged to expose them especially if you are not positively sure, and it is better to make a mistake and donate to a wrong person then to make a mistake and expose a genuine person. The Messenger Muhammad (SAW) said: 'Donate for the needy who ask you, even if they are riding a horse [equivalent to a car today].'
However, if a person who is not Muslim begs you for help it is recommended to donate to him as long that this person is not Kaafir harbi, i.e. an Israeli, or if he/she seems to be a prostitute or an alcoholic etc.
Some local brothers are thinking about setting up a vigilante group to clear the streets of these impostors. Can you suggest other alternatives?
This is not a munkar (evil) which known by necessity. Nor is it a fard upon you to undertake. My advice to these brothers is to engage in da'wah, and as part of their da'wah they should culture people about the ahkaam of giving sadaqah and zakaat, and begging in Islam.
Q8. Are we allowed to buy shares?
It is haraam to buy or trade with shares. Please refer to the detailed article: The Islamic Verdict on Stocks and Shares.
Q9. Is it allowed to give our travel cards to others once we have used them?
Travel cards in the UK are tickets that allow one to use the buses, trains and rail services as many times as one desires for a fixed period of time, e.g. one day. Travel cards are a type of conditional contract to use transportation services, e.g. buses or trains, by the person who buys them. For this reason it is haraam for them to be used by someone else except with the permission of the transport company.
Q10. Are we allowed to buy from a shop which sells haraam goods?
It is prohibited to trade (i.e. to sell or buy) with a Muslim who sells prohibited items which are known by necessity to be haraam, such as pork, alcohol, pornography, lottery tickets etc. This is because it constitutes to be co-operating in the bad deed. However, there is no problem buying from non-Muslim shops which sell prohibited items. One does not have a rukhsah (divine permit e.g. duress) to buy from a Muslim shop that sells haraam items because we can survive on halaal items bought from somebody else.
Q11. Are we allowed to work in places that sell haraam?
It is prohibited to work in restaurants or shopping centres that belong to Muslims which provide alcohol for their customers, haraam meat, pork etc. It is prohibited to work in a pub or night club regardless if the owner is Muslim or non-Muslim. However, it is permissible to work in restaurants or shopping centres belonging to non-Muslims, even if they provide alcohol for their customers or sell alcohol, haraam meat, pork etc. in condition, that you do not deal with the alcohol whatsoever, i.e. it is prohibited to carry it or scan it on the till.
Q12.Are women allowed work?
Working is permissible for men in free-mixing environments, whereas it is permissible for women to work from their homes or in any women-only environments. Working in free-mixing environments is a permit for women in the following circumstance: working for one's living because her mahram (e.g. husband or father) does not provide for her, whether due to an illness or because he is corrupted etc.
Note that men and women must observe all other Islamic regulations regarding the places, goods and the environment in which they are working in, and the people they are working with. Just because one may have the permit to work in a free-mixing environment, it doesn’t mean he can free-mix etc.
Are women allowed to go to the dole office?
It is permissible for women to go into any public (not private) social security offices, housing departments etc.
Q13. According to some 'scholars' Imaam Abu Haneefah allowed the taking of interest (ribaa). Is this correct?
For your information, amongst the madhaahib (juristic schools of thought) it is well known that Imaam Abu Haneefah (RA) is one of the toughest people against the dust of interest (ghubaar ur-ribaa). He is so tough against ribaa to the extent where he said that if a person comes to collect money and protects himself by the shade of the house of the one who owes money to him, this benefit (of the shade) is haraam and is considered to be ribaa!
It is reported in Kitaab ul-Minhaaj that Imaam ash-Shaafi'ie (RA) said: 'May Allah bless Abu Haneefah; he was so pious to the extent that he exaggerated his war against ribaa and its dust.'
As far as the misrepresentation of the opinion of Imaam Abu Haneefah regarding accepting ribaa in daar ul-harb is concerned, unfortunately it has been wrongly transmitted by an-Naqeeb al-Misri (in The Reliance of the Traveller) and it has been attributed to Ibn 'Aabideen who was quoting Imaam ash-Sheebaani in general terms without elaborating.
Concerning al-maal (e.g. currency/money) the classical scholars have two opinions regarding currency: Maaliki, ash-Shaafi'ie and Hanbali schools of thought agree that currency/money in Islam is a thing, and every thing is permissible whether in daar ul-Islam or in daar ul-harb as long as it has not been stolen. They focus on the way one obtains it (which could be in a halaal or haraam manner) and the way one spends it (which could be in a halaal or haraam manner), but the currency itself is a thing and as such, all things are permissible.
For example, if a person obtains his currency/money in a haraam manner and he/she wants to buy bread or any halaal item from me, it would be allowed for me to accept his/her currency/money whether we are in daar ul-harb or in daar ul-Islam. On the other hand, Imaam Abu Haneefah's opinion is that currency/money is a thing which will take the same rule for the way in which it is obtained. If you obtain it in a halaal manner the currency/money will be halaal, but if you obtain it a haraam manner it will be haraam.
Therefore, for example, The Hanafis would accept currency/money to purchase an item if the origin of the currency/money is obtained in a halaal manner and they would reject the currency/money if the origin of it was haraam. This is the opinion of Abu Haneefah, as long as Muslims are living in daar ul-Islam. Imaam Abu Haneefah said that the hukm of currency in daar ul-harb is that all of it has been circulating through prohibited transactions such as through the sale of alcohol, prostitution, ribaa etc. and these are common transactions among the non Muslims in daar ul-harb.
In other words, the fatwaa of Imaam Abu Haneefah is that if a Muslim is living between non-Muslims in daar ul-harb, with whom we have a treaty, it would be allowed for the Muslim to accept their currency/money regardless of the manner in which the non-Muslims have obtained it, as long as the Muslim obtains it in a halaal manner and he does not deal with ribaa himself, or in any other haraam transactions.
Q14. Is it allowed to train as a solicitor?
Lawyers or solicitors act as a wakeel (representative) for his client, whether if he is in the UK or USA. It is permissible to represent a client and to defend his/her rights, or to defend innocent people (i.e. innocent according to Islamic law) etc. However, some cases are prohibited to deal with, e.g. it is prohibited to represent an Israeli client, defending a criminal (criminal according to Islamic law) and dealing or witnessing ribaa (usury) transactions etc. However, it is permissible to earn money from cases.
Q15. Is it allowed to buy Muslim newspapers or magazines such as Q-News, or any other publications by secular "Muslims"?
It is haraam to purchase publications such as Q-News, Impact magazine and Muslim News for the following reasons:
1. They distort the image, profile and reputation of Muslims and Islamic groups, which is clearly haraam
2. Labelling, swearing and backbiting Muslim scholars and activists, and describing them as lunatics and mad men etc., which is clearly haraam
3. Making a mockery, ridiculing and misquoting Muslim activists and changing their words, which are clearly haraam
4. Advertising ribaa, mortgages, dating agencies etc. and promoting kufr acts such as voting for man-made law and joining the military and police of taaghout
[/URL]Q16. How does one calculate zakaat on jewellery (gold and silver)?
Zakaat is not payable on jewellery regardless of whether it's from diamonds, gold, silver or pearls. However, if the jewellery was acquired for investment purposes, zakaat must be paid for it. It is reported in Sunan Ibn Maajah, Ahmad, and al-Bayhaqi that the Messenger Muhammad (SAW) said: 'There is no zakaat on jewellery.'
(http://www.ummah.com/forum/)Q17. The college I attend charge students $100 for making late payment for fees. Is this considered to be ribaa, or it is just as they say: 'late fee charge'?
If the fee is related to a loan or a grant it is considered to be ribaa, but if the fee is related to late payment it is considered to be a penalty or fine. To pay a penalty or fine is undesirable but it is permissible (mubaah) to pay or not to pay.
Q18. Who do we pay zakaat ul-fitr to?
Zakaat of maal (wealth) and zakaat of al-fitr is for the poor Muslims only because of the hadeeth of the Messenger Muhammad (SAW): 'Take sadaqah from the wealthy [and give it] to the poor .'
(http://www.ummah.com/forum/)Q19. Is it allowed to claim compensation after being involved in a car accident?
[U]Question: If someone was involved in a car accident where it was not his fault and he suffered injuries as a result of it, is he allowed to claim compensation?
Yes, it is allowed to claim compensation from those bodies who state that they will give money to individuals who have suffered injuries, such as the CICB (Criminal Injuries Compensation Board) or MIB (Motors Insurers Bureau) etc.
However it is not allowed to engage in contested/contentious hearings where a judge will decide based upon evidence, for and against, whether one in so entitled, such as at a tribunal, magistrates court or high court, because this would amount to [I]at-tahaakum ilat-taaghout (i.e. arbitration to man-made law).
Abu Haajar
Questions Related to the Economic System in Islam
Q1. Are credit cards allowed?
The use of a credit card is haraam (prohibited) because of the following reasons:
1. The subject matter of the contract (al-ma'qood 'alaih) is credit for credit, which is haraam and makes the contract baatil (invalid)
2. The contract clearly states that you must agree to pay interest (ribaa) in such and such circumstance. It is haraam to agree to do something haraam
3. It is a three party transaction
4. It is a ribaa transaction
5. In Islam the means to haraam is haraam. Therefore, it is haraam even if you deal directly with the credit card company
What about debit cards?
The use of debit cards which are connected to any credit card company is haraam (prohibited).
Q2. Is bribery allowed?
Bribery is prohibited wherever you are, whether in Pakistan, Saudi Arabia or in England. The Messenger Muhammad (SAW) said: 'Allah (SWT) cursed bribery, the briber and the bribed.'
Q3. Is window-shopping allowed?
The classical scholars differ about the hukm on window-shopping between it being makrooh (disliked) and haraam (prohibited) for men and women. Though Islam permits men and women to trade; window-shopping is different. If window-shopping involves genuinely looking for something to buy but he/she is not satisfied with the quality, the price or does not find what he/she wants then there is no problem with this. However, window-shopping for entertainment, even in a public place, requires evidence to be able to free-mix, which one cannot do without a Sharee'ah permit, i.e. for the purposes of trading etc.
Remember that the Messenger Muhammad (SAW) informed us that the markets are the most hated places to Allah, and the Messenger ordered us to leave the market place quickly and not stay there for a long time uneccessarily.
Q4. Is it allowed to use paper money, e.g. a ten pound note?
The current paper monies are permissible to be used. However, it is not the type of money we are going to use under the coming (inshaa-Allah) khilaafah system. Money in Islam must be either gold or silver, or paper money covered with gold or silver. Some examples of ahkaam related to using gold and silver are:
The nisaab of zakaah is twenty deenaars of gold. Each deenaar is approximately 4.25g of gold; hence, twenty deenaars is 85g of gold.
The nisaab of stealing is a 1/4 deenaar of gold etc.
Q5. Is there such thing as copyright in Islam?
Copyright means nobody has the right to reproduce, reprint, copy, quote, publish, manufacture, trade or hire the items copyrighted, i.e. books, software, audio tapes, video tapes, programs, films, articles, photographs, cars or machines etc. without a special permit from the original author, producer, manufacturer or distributor. Copyright is haaram in Islam and it contradicts with the fundamental right of valid ownership or possessing a property with the full right of disposal (haq ut-tassaruf) of what you own.
The copyright law contradicts with the ahaadeeth of the Messenger Muhammad (SAW) regarding selling without shuroot (conditions), regardless if one sells books, software, cars and video or audio tapes. Therefore, copyright over any goods or a service is prohibited because Islam forbids conditional selling, e.g. 'I sell you this car with the condition that you cannot sell it again or change its colour.'
Q6. Is it allowed to take Income Support?
In order for you to comprehend the answer to your question it is essential for you to understand the reality. This question is important since there are many people who try hard to discredit many Muslims by saying that they are supported by the kufr government and therefore are agents of the West! The fact of the matter is that all people, Muslims and non-Muslims, whether working or not, are entitled to different types of state benefits, which are permissible in Islam. The reality:
· Every person, whether working or jobless, is subject to pay tax to the national authorities (even if he/she is receiving Income Support from their local authority)
· The current local authorities in the UK, for example, provide the following support and benefits for all its citizens, residents and its asylum seekers (refugees with visa-covenants):
1. Child Benefit for all people, including the rich, and those who are working, Muslims and non-Muslims
2. Free education for all children of those who are working or jobless
3. Housing Benefit (for those who are have low income or are jobless)
4. Free health care for all children, and for those who are on low income or are jobless
5. Disability and Incapacity Benefit for all people, working or not, rich or poor, Muslims or non-Muslims
6. Job Seekers Allowance
7. Income Support
8. Maternity Benefit
9. And many other types of benefits etc.
ALL OF THE ABOVE FORMS OF SUPPORT, BENEFITS AND GRANTS ARE PERMISSIBLE FOR THE FOLLOWING REASONS:
Firstly, Allah is ar-Razzaaq and all wealth (maal) belongs to Him (SWT). The following verses address this:
a) That Allah is ar-Razzaaq, refer to al-Qur'aan: [51:58], [11:6], [40:13], [67:21], [29:60]
b) The wealth belongs to Allah, refer to al-Qur'aan: [24:33], [23:55]
c) Allah (SWT) requested us in the Qur'aan to accept His rizq (provision) and to access his wealth in permissible ways, such as by working, fishing, hunting, halaal trading, through gifts, inheritance, donations, grants, awards, Income Support, JSA etc. However, Allah (SWT) forbids us to access His wealth in prohibited ways, such as by stealing, gambling, dealing with usury, mortgages, insurance or dealing with alcohol or pork etc. Please refer to al-Qur'aan to see how the verses accept the halaal rizq without restrictions, whether it is from Muslims or non-Muslims: [10:59], [2:172], [3:27], [2:212], [24:38], [65:3]
It is further reported in Saheeh al-Bukhaari by Imaam al-Bukhaarie, and in Saheeh Muslim by Imaam Muslim, and in Sunan an-Nasaa'ie by Imaam Nasaa'ie that 'Abdullah bin 'Umar said: 'The Messenger (SAW) sent to me wealth and I said to him: 'Give it to he who is poorer than me' and he (SAW) said: 'If you are given or granted wealth without greediness or begging for it, you should accept it and save it if you wish, or donate it if you wish.' The son of 'Abdullah said: 'That is why 'Abdullah bin 'Umar never rejected any wealth given or granted to him although he never begged for it.''
It is also reported in Saheeh Muslim, upon the authority of Abu Hurayrah (RA) that the Messenger Muhammad (SAW) said: 'Whoever is given or granted wealth without begging for it, let him accept it, because it is provision which Allah (SWT) has sent to him.'
And it is reported in al-Musnad by Imaam Ahmad that the Messenger Muhammad (SAW) said: 'Whoever is offered rizq without begging for it, or greediness, he should accept it and ease his need, and as for whatever is more than his need, let him donate it to whoever is needy.'
It is also reported in as-Sunan al-Kubraa by al-Imaam al-Bayhaqi, upon the authority of Zayd bin Aslam, that his father Aslam said: 'I heard 'Umar bin al-Khattaab (RA) say: 'By the one who has my life in his hand (i.e. God), I will never beg from anybody, but whosoever gives me wealth I will accept it because wealth belongs to Allah and indeed He sends it to me as part of my provision.''
It is also reported in al-Musnad by Imaam Ahmad and in as-Sunan by Imaam al-Bayhaqi that 'Aa'ishah (RA) said: 'The Messenger of Allah (SAW) said to me: 'O 'Aa'ishah! Whoever gives you a grant or support without begging for it, you may accept it, indeed it is provision which Allah offers to you.''
As for the ideological struggle against kufr law, this must not stop even if we benefit from the Kuffaar. Muslims during the time of the Messenger Muhammad (SAW) in Makkah lived under the tribal kufr law of Quraysh and accepted financial help from their tribes despite the fact that each tribe, as a local authority, represented the national authority of the Qurayshi system, and despite the fact that the Messenger and his companions used to expose and challenge the kufr regime of the Quraysh.
It is narrated that 'Umar bin al-Khattaab (RA) said to the Messenger Muhammad (SAW): 'The Quraysh (tribal-state) gives us grants, are we allowed to accept them?' To which the Messenger (SAW) replied: 'Whoever has anything granted to him, let him accept it so long as he does not steal or deceive.'' Hence, the Messenger (SAW) and his companions benefited from the tribal system but without comprising with it or giving it any legitimacy.
In addition, the Messenger Muhammad (SAW) consented to Muslims migrating to Abyssinia and accepting "Income Support" and "Housing Benefit" from the king of Abyssinia without comprising with him when he debated with them about the reality of Jesus (AS) and if he is the son of Allah or a Messenger of Allah.
Is it allowed to work and claiming Income Support?
The contract for Income Support or Job Seekers Allowance states that benefit is provided to you because you have no job and you are looking for work. Therefore, any Muslim who receives Income Support or JSA whilst he is working secretly is committing haraam and a sin since the contract which he signed and agreed to is binding on him. And even if he is not working secretly, the contract is still binding on him and he must be actively seeking work in order to receive the allowance.
Conclusion
All the above verses and ahaadeeth request us to accept the provision which Allah has sent to us regardless of whether it comes from Muslims or non-Muslims, provided one does not steal it, compromise his Deen or accept it in return for being involved in prohibited acts such as spying on Muslims, stopping da'wah, accepting and compromising with kufr law etc.
Q7. Is it allowed to help beggars?
What is the Islamic verdict on begging? In the society we are living in, we often find that these beggars are 'scamsters', i.e. they are just preying on the sentiments of the Muslim population. What does Islam say about this? And if we are confronted by these 'scamsters' for money how should we respond?
Islam permits those who are needy to beg for help, but forbids those who are not needy to beg. Donating money towards needy people is recommended; however, if you are sure that a person is not genuinely needy, do not give anything to him/her.
In the area I reside in, the problem of habitual beggars is very acute. You find beggars who say they are Muslims stalking local mosques harassing worshippers for money etc. and then you find those beggars in the local town centre who look and dress like Muslims from Eastern Europe (i.e. Kosovo, Bosnia) but are in-fact Romanian or gypsies.
You are not obliged to investigate every beggar. If a Muslim asks you for financial help it is recommended help him, and it is haraam to spy on him. As far as impostors are concerned, you are not obliged to expose them especially if you are not positively sure, and it is better to make a mistake and donate to a wrong person then to make a mistake and expose a genuine person. The Messenger Muhammad (SAW) said: 'Donate for the needy who ask you, even if they are riding a horse [equivalent to a car today].'
However, if a person who is not Muslim begs you for help it is recommended to donate to him as long that this person is not Kaafir harbi, i.e. an Israeli, or if he/she seems to be a prostitute or an alcoholic etc.
Some local brothers are thinking about setting up a vigilante group to clear the streets of these impostors. Can you suggest other alternatives?
This is not a munkar (evil) which known by necessity. Nor is it a fard upon you to undertake. My advice to these brothers is to engage in da'wah, and as part of their da'wah they should culture people about the ahkaam of giving sadaqah and zakaat, and begging in Islam.
Q8. Are we allowed to buy shares?
It is haraam to buy or trade with shares. Please refer to the detailed article: The Islamic Verdict on Stocks and Shares.
Q9. Is it allowed to give our travel cards to others once we have used them?
Travel cards in the UK are tickets that allow one to use the buses, trains and rail services as many times as one desires for a fixed period of time, e.g. one day. Travel cards are a type of conditional contract to use transportation services, e.g. buses or trains, by the person who buys them. For this reason it is haraam for them to be used by someone else except with the permission of the transport company.
Q10. Are we allowed to buy from a shop which sells haraam goods?
It is prohibited to trade (i.e. to sell or buy) with a Muslim who sells prohibited items which are known by necessity to be haraam, such as pork, alcohol, pornography, lottery tickets etc. This is because it constitutes to be co-operating in the bad deed. However, there is no problem buying from non-Muslim shops which sell prohibited items. One does not have a rukhsah (divine permit e.g. duress) to buy from a Muslim shop that sells haraam items because we can survive on halaal items bought from somebody else.
Q11. Are we allowed to work in places that sell haraam?
It is prohibited to work in restaurants or shopping centres that belong to Muslims which provide alcohol for their customers, haraam meat, pork etc. It is prohibited to work in a pub or night club regardless if the owner is Muslim or non-Muslim. However, it is permissible to work in restaurants or shopping centres belonging to non-Muslims, even if they provide alcohol for their customers or sell alcohol, haraam meat, pork etc. in condition, that you do not deal with the alcohol whatsoever, i.e. it is prohibited to carry it or scan it on the till.
Q12.Are women allowed work?
Working is permissible for men in free-mixing environments, whereas it is permissible for women to work from their homes or in any women-only environments. Working in free-mixing environments is a permit for women in the following circumstance: working for one's living because her mahram (e.g. husband or father) does not provide for her, whether due to an illness or because he is corrupted etc.
Note that men and women must observe all other Islamic regulations regarding the places, goods and the environment in which they are working in, and the people they are working with. Just because one may have the permit to work in a free-mixing environment, it doesn’t mean he can free-mix etc.
Are women allowed to go to the dole office?
It is permissible for women to go into any public (not private) social security offices, housing departments etc.
Q13. According to some 'scholars' Imaam Abu Haneefah allowed the taking of interest (ribaa). Is this correct?
For your information, amongst the madhaahib (juristic schools of thought) it is well known that Imaam Abu Haneefah (RA) is one of the toughest people against the dust of interest (ghubaar ur-ribaa). He is so tough against ribaa to the extent where he said that if a person comes to collect money and protects himself by the shade of the house of the one who owes money to him, this benefit (of the shade) is haraam and is considered to be ribaa!
It is reported in Kitaab ul-Minhaaj that Imaam ash-Shaafi'ie (RA) said: 'May Allah bless Abu Haneefah; he was so pious to the extent that he exaggerated his war against ribaa and its dust.'
As far as the misrepresentation of the opinion of Imaam Abu Haneefah regarding accepting ribaa in daar ul-harb is concerned, unfortunately it has been wrongly transmitted by an-Naqeeb al-Misri (in The Reliance of the Traveller) and it has been attributed to Ibn 'Aabideen who was quoting Imaam ash-Sheebaani in general terms without elaborating.
Concerning al-maal (e.g. currency/money) the classical scholars have two opinions regarding currency: Maaliki, ash-Shaafi'ie and Hanbali schools of thought agree that currency/money in Islam is a thing, and every thing is permissible whether in daar ul-Islam or in daar ul-harb as long as it has not been stolen. They focus on the way one obtains it (which could be in a halaal or haraam manner) and the way one spends it (which could be in a halaal or haraam manner), but the currency itself is a thing and as such, all things are permissible.
For example, if a person obtains his currency/money in a haraam manner and he/she wants to buy bread or any halaal item from me, it would be allowed for me to accept his/her currency/money whether we are in daar ul-harb or in daar ul-Islam. On the other hand, Imaam Abu Haneefah's opinion is that currency/money is a thing which will take the same rule for the way in which it is obtained. If you obtain it in a halaal manner the currency/money will be halaal, but if you obtain it a haraam manner it will be haraam.
Therefore, for example, The Hanafis would accept currency/money to purchase an item if the origin of the currency/money is obtained in a halaal manner and they would reject the currency/money if the origin of it was haraam. This is the opinion of Abu Haneefah, as long as Muslims are living in daar ul-Islam. Imaam Abu Haneefah said that the hukm of currency in daar ul-harb is that all of it has been circulating through prohibited transactions such as through the sale of alcohol, prostitution, ribaa etc. and these are common transactions among the non Muslims in daar ul-harb.
In other words, the fatwaa of Imaam Abu Haneefah is that if a Muslim is living between non-Muslims in daar ul-harb, with whom we have a treaty, it would be allowed for the Muslim to accept their currency/money regardless of the manner in which the non-Muslims have obtained it, as long as the Muslim obtains it in a halaal manner and he does not deal with ribaa himself, or in any other haraam transactions.
Q14. Is it allowed to train as a solicitor?
Lawyers or solicitors act as a wakeel (representative) for his client, whether if he is in the UK or USA. It is permissible to represent a client and to defend his/her rights, or to defend innocent people (i.e. innocent according to Islamic law) etc. However, some cases are prohibited to deal with, e.g. it is prohibited to represent an Israeli client, defending a criminal (criminal according to Islamic law) and dealing or witnessing ribaa (usury) transactions etc. However, it is permissible to earn money from cases.
Q15. Is it allowed to buy Muslim newspapers or magazines such as Q-News, or any other publications by secular "Muslims"?
It is haraam to purchase publications such as Q-News, Impact magazine and Muslim News for the following reasons:
1. They distort the image, profile and reputation of Muslims and Islamic groups, which is clearly haraam
2. Labelling, swearing and backbiting Muslim scholars and activists, and describing them as lunatics and mad men etc., which is clearly haraam
3. Making a mockery, ridiculing and misquoting Muslim activists and changing their words, which are clearly haraam
4. Advertising ribaa, mortgages, dating agencies etc. and promoting kufr acts such as voting for man-made law and joining the military and police of taaghout
[/URL]Q16. How does one calculate zakaat on jewellery (gold and silver)?
Zakaat is not payable on jewellery regardless of whether it's from diamonds, gold, silver or pearls. However, if the jewellery was acquired for investment purposes, zakaat must be paid for it. It is reported in Sunan Ibn Maajah, Ahmad, and al-Bayhaqi that the Messenger Muhammad (SAW) said: 'There is no zakaat on jewellery.'
(http://www.ummah.com/forum/)Q17. The college I attend charge students $100 for making late payment for fees. Is this considered to be ribaa, or it is just as they say: 'late fee charge'?
If the fee is related to a loan or a grant it is considered to be ribaa, but if the fee is related to late payment it is considered to be a penalty or fine. To pay a penalty or fine is undesirable but it is permissible (mubaah) to pay or not to pay.
Q18. Who do we pay zakaat ul-fitr to?
Zakaat of maal (wealth) and zakaat of al-fitr is for the poor Muslims only because of the hadeeth of the Messenger Muhammad (SAW): 'Take sadaqah from the wealthy [and give it] to the poor .'
(http://www.ummah.com/forum/)Q19. Is it allowed to claim compensation after being involved in a car accident?
[U]Question: If someone was involved in a car accident where it was not his fault and he suffered injuries as a result of it, is he allowed to claim compensation?
Yes, it is allowed to claim compensation from those bodies who state that they will give money to individuals who have suffered injuries, such as the CICB (Criminal Injuries Compensation Board) or MIB (Motors Insurers Bureau) etc.
However it is not allowed to engage in contested/contentious hearings where a judge will decide based upon evidence, for and against, whether one in so entitled, such as at a tribunal, magistrates court or high court, because this would amount to [I]at-tahaakum ilat-taaghout (i.e. arbitration to man-made law).
Abu Haajar