The Charity of Ibn Jurayj (rahimahullah)

Allah Ta’ala and His Messenger (sallallahu ‘alayhi wasallam) have promised barakah for those who give charity with sincerity.

Allah Ta’ala states:

‘Allah destroys interest, and increases charity.’

(Surah Baqarah, Ayah: 276)

Hereunder is an inspiring incident on this topic:

Makkiy ibn Ibrahim (rahimahullah) narrates:

‘We were with Ibn Jurayj (rahimahullah), when a beggar asked for something. Ibn Jurayj (rahimahullah) told his treasurer: ‘Give him a dinar (gold coin).’ The treasurer replied: ‘I only have a dinar (gold coin), if I give it away then what will we have for you and and your family?’ Ibu Jurayj (rahimahullah) got angry and said: ‘Give it to him!’

Makkiy ibn Ibrahim (rahimahullah) mentions further:

‘Whilst we were still with Ibn Jurajy (rahimahullah), a man came with a letter and a purse, which one of his brothers sent. The letter read: ‘I have sent you fifty dinars (gold coins).’

Ibn Jurajy (rahimahullah) had the purse and the coins counted, which in total were actually fifty one dinars (gold coins). Ibn Jurayj (rahimahullah) told his treasurer: ‘You gave one coin, which Allah returned and gave an additional fifty coins!’

(Sunan Tirmidhi, after Hadith: 2035)

Such is the barakah of sadaqah (nafl charity). Each individual should develop this nobble habit in accordance his/her capacity.

May Allah Ta’ala inspire us to abandon interest, wastage and extravagance, while increasing our nafl (optional) sadaqah (charity).

Well-wishing Businessmen

Well-wishing is a fundamental part of our Din.

In the famous, authentic (sahih) Hadith, Nabi (sallallahu’alayhi wasallam) said:

‘The Din [of Islam] is well-wishing.’

(Sahih Muslim, Hadith: 196)

The fact that Nabi (sallallahu’alayhi wasallam) used such an expression shows how inherent this quality is in Islam.

According to ‘Allamah Nawawi (rahimahullah), this Hadith is the core of our Din. i.e, The whole of Din is based on this principle of well-wishing (nasihah). This quality governs all aspects of a Muslim’s life.

( Al-Minhaj, commentary of Hadith: 197)

Well-Wishing Tradesmen

Well-wishing is undoubtedly a quality that is needed in every Muslim, in every facet of his/her life.

The following is a Hadith in which Rasulullah (sallallahu’alayhi wasallam) exhorted the adoption of this quality specifically in business and trade too. This applies to both parties of any deal; both should be considerate to each other, and apply the fundamental principle of well-wishing (nasihah).

Sayyiduna Abu Hurayrah (radiyallahu ‘anhu) narrates that Rasulullah (sallallahu ‘alayhi wa sallam) said:

The best of earning, is the earnings of that worker who well-wishes.’ [i.e. Is honest, upright, is one who has the well-being of the customer in mind].

(Musnad Ahmad, vol. 2 pg. 334)

Inspiring Incidents

There are several inspiring examples of the Sahabah (radiyallahu’anhum) and those after them adopting this beautiful quality in their business dealings.

Among them are the following:

1 & 2. Sayyiduna Jarir ibn ‘Abdillah (radiyallahu’anhu)

‘Allamah Nawawi (rahimahullah) writes:

‘It is reported about Sayyiduna Jarir (radiyallahu ‘anhu) that he ordered his slave to buy a horse for 300 dirhams, the slave came with the owner of the horse to discuss the price. Sayyiduna Jarir (radiyallahu’anhu) said to the owner of the horse, your horse is worth more than 300 dirhams, will you sell it to me for 400. He said you can have it, O Abu Abdir Rahman. Then Sayyiduna Jarir said it is worth more than that, sell it for 500. In this manner he continued increasing the offer by 100 and the owner was happily agreeing until it reached 800 dirhams, upon which the deal was concluded. Sayyiduna Jarir (radiyallahu’anhu) was asked about this to which he said: I pledged allegiance to Rasulullah (sallallahu ‘alayhi wasallam) to be a well-wisher for every Muslim.’

(Summarised from Al-Minhaj, commentary of Hadith: 197. Also see Al-Mu’jamul Kabir, Hadith: 2395)

It was Sayyiduna Jarir’s (radiyallahu’anhu) habit whenever he bought or sold anything to anyone, to say to him:
‘I want you to know that what I have taken from you is more preferred to me than what I have given you. You may choose again if you wish.’

(Sunanul Kubra of Bayhaqi, vol.5 pg.271)

3. Another Sahabi (radiyallahu’anhu)

Sayyiduna Anas (radiyallahu’anhu) mentions that he went with a man to the market, when they noticed a particular item being sold. [Sayyiduna Anas says] I enquired about it, the seller asked for thirty. The man [that I was with] looked at it and said: ‘I will take it for forty.’ The seller asked: ‘What makes you do this, whereas I am offering it to you for less?’ The man took another look and said: ‘I will take it for fifty.’ The seller asked: ‘What makes you do this, whereas I am offering it to you for less?’ He replied: ‘I heard Rasulullah (sallallahu ‘alayhi wa sallam) saying: ‘A bondsman will not be a true believer until he loves for his brother what he loves for himself’, and I see this to be worth fifty.’

(Musnad Bazzar, Hadith: 7548 and Majma’uz Zawaid, vol. 1 pg. 95)

4. Imam Yunus ibn ‘Ubayd (rahimahullah)

The Tabi’i; Imam Yunus ibn ‘Ubayd (rahimahullah) was a cloth merchant in Basrah.

On one occasion someone came to sell him a silken robe. When he enquired the price, he was told it was being sold for five hundred dirhams.

Imam Yunus (rahimahullah) replied: ‘It is better than that.’ i.e, it’s worth more.

The seller raised the price to six hundred, to which Imam Yunus gave the same answer.

This continued until he (the buyer) raised the price to a thousand dirhams!

(Tadhkiratul Huffaz, vol.1 pg.145)

5. Imam Abu Hanifah (rahimahullah)

One one occasion, a merchant came to sell cloth to Imam Abu Hanifah (rahimahullah).

The merchant wanted one hundred dirhams for it.

Imam Abu Hanifah (rahimahullah) said that it’s actually worth more. (Again here, the buyer is actually raising the price!)

This person then asked for two hundred dirhams for that cloth.

Imam Abu Hanifah (rahimahullah) said: ‘Its worth more than that!’

The person then raised the price to three hundred dirhams.

To which Imam Abu Hanifah (rahimahullah) gave the same answer.

When the price was raised to four hundred, he said:

‘It’s actually worth more, but I’m prepared to pay four hundred if you agree.’

(Fadail Abi Hanifah of Ibn Abil ‘Awwam, vol.1, pg.130)


The underlying lesson in all these incidents is for the buyer to look at the benefit of the seller. When one looks again at these incidents, one will understand that even the seller had the well-being of the buyer in mind, therefore in each of these incidents the seller didn’t ask for an unreasonable price!

Such are the sublime teachings of the Sunnah, that everyone should look at how to benefit the opposite party, and Allah grants barakah in those dealings. Unlike is common in the current capitalist system; where everyone looks for his own gain, irrespective of the collateral damage it may entail, whilst all are deprived of barakah!

The above incidents should serve as eye-openers for Muslims of today. See more on this, here.

Such was the exemplary traits of our predecessors. May Allah Ta’ala inspire us all to follow.

Imagine what a better place this world would be with such impeccable business practices!

Well-wishing Businessmen


Q. In the environment I am working, I am in the midst of females. Speaking and interacting with them is unavoidable. What is the status of this job?
A. Your job is haraam. It is incumbent to find other work. It is not permissible to cast yourself in a zina environment. Rizq has been predetermined and it is sealed. Rasulullah ( S a l l a l l a h u a l a y h i wasallam) said:
“Earning a halaal rizq is the obligation after the Fardh Salaat.” The Mashaaikh say: “Upon us is the obligation to worship Him as He has commanded, and on Him is the obligation to feed us as He has promised.” Allah Ta’ala has not ordained haraam avenues for searching rizq. In this dunya trials must be expected. You are obliged to search for halaal employment. If you earnestly search and make dua, a halaal avenue will open up. Settling for a haraam job is a defeatist attitude which signifies disbelief in the Promise and Commands of Allah Ta’ala. Make a genuine search for halaal rizq and accept a halaal opportunity even if the wage is substantially lower. After the trial and submission to Allah’s Law, He will open up further and better avenues. Your job-environment is satanic. Your akhlaaq are imperceptibly being ruined
and your Imaan is being tarnished in the immoral haraam environment.
Rasulullah (Sallallahu alayhi wasallam) said: “If you have tawakkul (trust) on Allah in the true meaning of the term, He will feed you as He feeds the birds. They emerge from their nests hungry, and they return fully satiated.”


Q. In U.K. there is a Madrasah where the Ustaadhs (Maulanas) are complaining about the low wages they are being paid. Many of these Ustaadhs are men of Taqwa who would not want to work in institutions where there are females. This madarsah mosque management even pays some of the cleaners higher salaries. This situation prevails in almost all of these Islamic schools. What are your comments?
A. The ‘maulanas’ mentioned by you are not men of Taqwa. Taqwa is not restricted to segregation from females. If they had true Taqwa, they would not complain about the small wage they earn. Rasulullah (Sallallahu alayhi wasallam) said: “If you have true Tawakkul (Trust) on Allah, He will provide your Rizq as He does for the birds. They (the birds) leave their nests in the morning hungry, and by the evening they return fully satiated.”
Rizq is pre-ordained and fixed. Whatever wage these Ustaadhs receive is their Rizq sent to them via the management by Allah Ta’ala. Complaining is a display of ingratitude for the Rizq provided by Allah Ta’ala. The Maulanas should resort to Dua and be contented with whatever they receive. If they feel that the wage is too little, then they should search for an alternative source of income. But they should not complain. The focus of men of Taqwa is not on people. It is on Allah Ta’ala. Men of Taqwa understand that only Allah Ta’ala is the Raaziq and whatever they earn is the amount of Rizq Allah Ta’ala has ordained for them. These maulanas whom you describe as men of Taqwa are in reality mercenaries who pursue the dunya with the Deen. That is why they are complaining. They should not cast avaricious eyes at the higher salaries of the cleaners. These cleaners are receiving their Rizq from Allah Ta’ala. Their higher salaries have been ordained for them by Allah Ta’ala. It is the attitudes of hasad (jealousy) and ingratitude which constrain people to complain and to compare themselves with others. The Hadith advises us to look at those who have lesser bounties than us, not at those who have more. If this advice is heeded, there will be no complaint in the hearts of men of Taqwa. Minus this attitude, there is no Taqwa.

The Fitnah of Women and Wealth

عن أبي سعيد الخدري عن النبي صلى الله عليه وسلم قال: إن الدنيا حلوة خضرة وإن الله مستخلفكم فيها فينظر كيف تعملون فاتقوا الدنيا واتقوا النساء فإن أول فتنة بني إسرائيل كانت في النساء (صحيح مسلم رقم : 2742)

Hazrat Abu Sa‘eed Khudri (radhiyallahu ‘anhu) reports that Rasulullah (sallallahu ‘alaihi wasallam) said, “Indeed, the world is sweet and lush (i.e. attractive and enticing), and Allah Ta‘ala has appointed you as vicegerents in the world, so that He may examine your conduct and behaviour in the world. Hence, beware of the fitnah of the dunya (i.e. the fitnah of wealth) and the fitnah of women, as the first fitnah of the Banu Israa’eel was the fitnah of women.”

Ibaadat is not only Salaat, Fasting etc.

During a discussion which related to an ‘Aalim who refrained from accepting doubtful wealth, Hazrat Moulana Ashraf ‘Ali Thaanwi (rahmatullahi ‘alaih) mentioned:

Nowadays, the required level of taqwa and caution is not seen among people in matters relating to wealth. There are many people who confine piety to their ‘ibaadaat (i.e. virtuous deeds and actions). Many are even punctual on tahajjud, chaasht and ishraaq and in completing their wazeefas. However the inordinate passion and love for wealth within their hearts does not seem to decrease. As a result, they do not exercise the required level of precaution in their business dealings and monetary affairs and continue to consume doubtful wealth.

(Malfoozaat-e-Hakeemul Ummat)


In this day and age financial or investment scams can be particularly difficult to spot. These scams are being actively promoted on social media across the globe. Those who invent these schemes know that potential victims will do a certain amount of due diligence but they hope that people will not probe too deep to unearth the truth and that peoples greed to make a quick buck, to get rich quickly will make them part with their money. Many recruit individuals who appear to be reasonable, well educated, some with titles (such as doctors), experienced in finance and investing to promote the scams. Such tactics make it extremely difficult for the average person not to be attracted and become a victim of such schemes. Indeed, many of those promoting the scam are unaware of the fact that the whole scheme is a scam, they are just being used and promoting these scams to their feed their own desire to get rich quick. Many unsuspecting individuals “invest” simply because those promoting these scams seem credible, they appear to be honest, good Muslims.

Many of these financial or investment scams are based on a pyramid multi-layered marketing hybrid model. Such schemes rely on recruiting a large number of people across the globe, so that a huge number of people are scammed of relatively small amounts of money to line the pockets of the very few at the top of the pyramid. From an Islamic perspective, both pyramid schemes and multi-level marketing schemes are impermissible. Please see fatawa no. 22935 (14/03/1425AH) by the Standing Committee for Academic Research and Issuing Fataawa, fatawa number 1152/ 993-L/ 1429 issued by Darul Ifta, Daul Uloom, Deoband and fatawa by mufti Siraj Desai on this subject.

Here is a list of 20 red flags which one should watch out for, signs which should put you on the alert and to exercise caution.

Beware of phrases like:
1. “Passive income”
2. “Become financially independent”
3. “Guaranteed income”
4. “High returns, No or low risk”
5. “You won’t have to work again”
6. “Revolutionary” “Innovative”
7. “Once in a lifetime opportunity”
8. “Look how much I have made since joining….”
9. “If interested PM me”
10. “Don’t delay” “Act now”

Beware of “investment” schemes which involve:
11. Recruiting others into the scheme to earn commission
12. Tiers of membership
13. Compensation plan
14. Bonus points

Beware of “investment” schemes in which:
15. What is being sold is not clear
16. How the income will be generated is not clear
17. The investment is too complicated to understand
18. No detailed documentation of the investment scheme
19. No history or track record of ROI
20. It just seems too good to be true.

It is essential for Muslims to do their utmost to ensure that their earning are halal, that means avoiding dubious forms of income including pyramid (and Ponzi) and multi-level marketing schemes.

Dr. A. Hussain
16th Dec. 2019





(1) A Brother queries:

The trend of paying a qaari for Qur’aan recital is becoming more common. The payment for his recital is per qiraat. It excludes flights, meals, accommodation, tours, etc. Is it correct for a Qaari to have a set fee per recital? Is it permissible to contribute to such a fee? Is it permissible to attend such programs?

(2) Another Brother says:

I am sending an article by Bashir Patel and Zaheer Zardaad. The hypocrisy is outrageous. Please comment on the hypocrisy of today’s qaaris. (The article by Qaari Bashir Patel is reproduced hereunder –The Majlis)
(3) A third Brother states:

Apparently a qaari whom The Majlis had banged some time ago wrote this (the reference is to Qaari Bashir Patel’s article appearing hereunder – The Majlis). Some people jumped down his throat for exposing this (treachery of trading the Qur’aan for miserable monetary gain – The Majlis).

There was supposed to have been a Qiraat program this week (December 2019) in Gauteng, but was cancelled when the public heard of the exorbitant amount the hosts had to pay the qaari. There is currently an Egyptian qaari in South Africa engaging in the qiraat business. Perhaps The Majlis can comment on this.

Bashir Patel’s article


(The Scourge of Qaris for Hire)

By Qari Basheer Patel

A rose by another name is a rose – a fee by another name is a fee.

In the last 2 decades an ill has crept into our society where we pay visiting qurra for reciting the quran. This trend progressed and some local qurra began charging for their recitals. This was followed by speakers charging for their talks. To crown all this, agents or middlemen sprung up and started placing markups! (can we imagine the masjid mutawallis making a cut before paying the imam, muazzin or teachers?) we’ll call that theft!

Many of us try to justify this in various ways:

We call it a gift. Is a gift anticipated, forget stipulated.

Do we set up collection drives for forwarding gifts?

Do I refuse to recite if I’m not guaranteed a gift?

When these questions can’t be answered, we say, “we’re paying for his time”. Its now very confusing. Are we giving him a gift (which comes without having to render a service) or are we paying a fee for his ‘time’ (which is after rendering a service), as he also has a family to support?

The concept of paying for his ‘time’ is flawed in itself. Later scholars permitted the paying of teachers, imams and muazzins saying saying that we’re paying for time and not deeni knowledge. This was due to fear of slowly losing deeni knowledge as people will be busy earning their livelihood and find no time in teaching us deen. So it was allowed through necessity. In the case of a visiting qari, does that fear exist?

Secondly, is his time worth $1500 per hour whereas your imam doesn’t earn that in a month? Worse off is the muazzin who often doesn’t earn that in a year and even worse than that is the Apa who taught you and me how to read Quran in the maktab. Haven’t they families to support? My suggestion to such a qari, “don’t leave your job if you can’t afford the time out”.

To my people, if we really need them, then look at the average daily wage we pay our imams and pay him that for each day + his economy travel and average accommodation.

Who brings value to our lives?

Today I sit as a qari through whom students graduate. الحمد لله I learnt by an Apa called my mother. Like me there hundreds of huffaz who learn basics from other apas who were not their mothers. Is their time not valuable?

Unlike the imam, muazzin or apa, what service did he render?

Quran is not for entertainment. It is for pondering over the message. You don’t need someone to read in the nahawand rhythm for that. Ask your child to read to you. He’ll become proficient, you’ll be rewarded and it’s FREE, and who knows – he’ll be a qari 1 day! Maybe he’ll perform the taraweeh and I’ll be inspired by listening to him!

Secondly, do we pay our local qurra those amounts? Do they have families to support? (i ask this although I disagree with paying them as well, and teach my students to read without any desire for payment).

Ibn Taymiyyah (RH) mentions that sahabah would gather in the masjid and ask one of them to start reciting while others follow. Can anyone tell me how much that sahabi was paid?

Let’s not be naive and make excuses for wrong.

Quran is nafl ibadah and not a service to be charged for.

(End of Qaari Bashir’s article)



In justification and vindication of the evil of selling qiraat for vile monetary gain by these devilish qaaris who will be the consumers of the pus of Jahannam’s inmates, one moron qaari presents the following absolutely spurious and stupid arguments:

1) Great qurraa like Sh. Abdul Baasit, Sh Mustafa Ishmaeel had also charged for their recitation.

2) Taking money for a recitation is permissible.

3) Qurraa take the money to support their own and extended families

4) The economy in Egypt is not forthcoming in providing appropriate revenue for professions.

The response for these stupidities follows hereunder.


(Sallallahu alayhi wasallam)

About these scoundrel mercenary qaaris who trot the globe selling their qiraat for miserable monetary gains, Rasulullah (Sallallahu alayhi wasallam) said:

1) “Most of the munaafiqeen of my Ummah are its qaaris.”

2) “Seek the protection of Allah from Jubbul Huzun (The Pit of Grief).” The Sahaabah asked: “O Rasulullah! What is Jubbul Huzun?” Rasulullah (Sallallahu alayhi wasallam) said:

“It is a Valley in Jahannam. Daily Jahannam itself seeks Allah’s protection (from the intense heat of this Pit) 400 times.”

The Sahaabah asked: “Who will enter it?” Rasulullah (Sallallahu alayhi wasallam) said: “The qaaris who flaunt their deeds. Verily, the most detestable qaaris by Allah are those who visit the umaraa (the rulers and the wealthy).”
3) “Recite the Qur’aan. Do not eat with it.”

That is: Do not make the recital of the Qur’aan a source of livelihood.

These three Ahaadith describe the status of these miserable qaaris who have made the Qiraat of Qur’aan a commodity for earning haraam money. Allah Ta’ala revealed the Qur’aan Majeed for the hidaayat of mankind, not for manipulating and mutilating it for the sake of miserable, haraam remuneration in the manner perpetrated by these touring qaaris. They extort haraam money, and their hosts are complicit in this despicable robbery and looting in which the Qur’aan Majeed is used as the device for the acquisition of the haraam boodle.

There is Ijma’ (Consensus) of all the Fuqaha of all Math-habs on the prohibition of charging money for Qiraat. Paying a qaari for tilaawat of the Qur’aan (qiraat-selling) should not be confused with paying an Ustaadh for teaching the Qur’aan. Whilst even the latter is per se haraam, dire need (Dhuroorat) constrained the Muta-akh-khir Fuqaha to issue the Fatwa of permissibility. This was to safeguard the Deen. Therefore, if today an Ustaadh is self-sufficient, having an independent source of income, then it will not be permissible for him to accept a wage for teaching the Qur’aan or teaching Fiqh or Hadith or any branch of Deeni Ilm. He has to revert to the original law of the Shariah.

These qaaris are utterly shameless in their haraam trading of the Qur’aan Majeed. When Rasulullah (Sallallahu alayhi wasallam), himself had described them as ‘munaafiqeen’, then what else other than such flagrant mutilation of the Qur’aan Majeed can be expected from these scoundrels who fail to understand the Fire they are ingesting into their obese bellies.

It is extremely insulting to intelligence to even respond to the stupid arguments of the moron qaari who attempts, albeit stupidly and abortively, to vindicate the despicable shaitaani trade of these miserable qaaris. Nevertheless, since the public (awaamun naas) is generally plagued by the disease of moronity, and the ignorant ones are quickly misled and deceived by even ludicrous stupidities, we feel constrained to respond.

The first stupidity

The moron says: Great qurraa like Sh. Abdul Baasit, Sh Mustafa Ishmaeel had also charged for their recitation.


In which field of life were these qaaris ‘great’? Shaitaan is also ‘great’ in his sphere of life. The qaaris who were ‘great’ in the estimate of the moron held no pedestal in the firmament of Ilm and Taqwa. They were not authorities of the Shariah. They were globe trotters pursuing the boodle in the same way as the qaaris of today. All of them are equal in trading the Qur’aan Majeed for a miserable price.

These supposedly ‘great’ qaaris and today’s moron qaaris are all signs of Qiyaamah. Among the Signs of Qiyaamah according to the Hadith is that scholars for dollars will pursue the dunya and the dollars with the a’maal (acts of ibaadat) of the Aakhirah. A’maal, the objective of which is Allah’s Pleasure and reward in the Aakhirah will be practised for despicable nafsaani and worldly / monetary gains. These qaaris are a manifestation of this Sign of Qiyaamah.

Tilaawat of the Qur’aan is an amal for gaining success in the Aakhirah and for Allah’s Pleasure, but these miserable specimens of humanity are trampling recklessly on the Qur’aan Majeed for the sake of the haraam boodle.

By what stretch of brains and Shar’i logic can the haraam misdeeds of Abdul Baasit, etc. be presented in justification of the haraam misdeeds of their moron minions of today? The misdeeds of Abdul Baasit, etc. cannot abrogate the Shariah. Indeed this moron has sunk to the lowest dregs of jahaalat by citing the misdeeds of former qaaris as ‘daleel’ for the vile misdeeds of today’s moron qaaris.

The second stupidity

The fellow avers: Taking money for a recitation is permissible.

This is a silly averment. It is not a daleel. He has not presented any Shar’i daleel to justify taking money for tilaawat of the Qur’aan Majeed.
The third stupidity

The deviate says: Qurraa take the money to support their own and extended families.

No one is allowed by the Shariah to pursue haraam avenues for the acquisition of the Rizq which Allah Ta’ala has ordained for him. What type of stupidity is this? Stupidity too has divisions and sub-divisions. The silliness of the moron justifier of trading tilaawat of the Qur’aan appears to be in the worst class of stupidity. All people have families and extended families to feed. But this never justifies acquisition of Rizq in haraam ways.

These fellows should cut grass, and do other work even of a menial kind to earn instead of bartering away their Aakhirah thereby making themselves candidates for Jubbul Huzn (The Pit of Grief) in Jahannam. Never was the Qur’aan revealed to be a source of livelihood or to earn so much boodle to enable the qaaris to live in mansions like moron kings.
For the edification of the chap with deficient Imaan, it will be salubrious for him to be informed that Rizq has been pre-ordained by Allah Ta’ala. Nothing will increase or decrease the fixed amount of Rizq. However, there are two ways of acquiring one’s pre-ordained Rizq – a halaal way and a haraam way. Whichever route is adopted, the pre-ordained Rizq will be acquired. But each method of acquisition comes with its consequences.

It is totally unexpected of men of learning – of molvis, sheikhs and qaaris – to adopt a haraam way for acquiring their pre-ordained Rizq. Then they further aggravate their villainous sin manifold by their satanic justification of the haraam in which they indulge. One major sin is selling qiraat, and the other major sin is the kufr of justification with copro-arguments.
The fourth stupidity

Making a mockery of his brains, the moron says: The economy in Egypt is not forthcoming in providing appropriate revenue for professions.

If the ‘economy in Egypt’ is unable to provide sufficient boodle for a life of waste and luxury such as the indulgences of these millionaire qaaris who grovel in the boodle and in obesity, it is not a daleel for halaalizing the haraam act of charging money for tilaawat of the Qur’aan Majeed. It is clear that shaitaan has urinated into the brains of this chap, hence he presents ludicrous and laughable stupidities as daleel to justify the haraam misdeeds of the mercenary qaaris.

Poor economy of any country does not justify haraam. Theft, robbery, fraud and selling the Qiraat for a miserable price never become halaal if sufficient funds for squandering and luxury are not available. Even for alleviating poverty and for assisting extended families, haraam may not be halaalized. Consuming a little pork to save one’s life in dire straits of starvation when halaal food is not available is a concession. But for the despicable objectives of these munaafiq qaaris, not an iota of haraam can be rendered halaal.

Not even a semblance of a sustainable daleel has been proferred to justify the major haraam act of selling Qiraat. The basis utilized for halaalizing the evil of selling tilaawat may also be used to pay someone to perform Salaat on a stage. Like Salaat, Tilaawat too is pure Ibaadat which is not a sale commodity.

It is haraam to contribute to these qiraat programmes. It is also not permissible to participate in any way.

14 Rabiuth Thaani 1441 – 11 December 2019

Earning through playing football, cricket, rugby, tennis and other sports

Q: I would like to know whether money earned through playing football, cricket, rugby, tennis and other sports will be halaal or haraam?
A: Before addressing the issue in question, it is important for us to discuss a few preliminary aspects in order for the issue to be understood in the correct perspective.

Man’s sole purpose and object for being sent to this world is to worship Allah Ta’ala and live his life in total conformity with the mubaarak teachings of Rasulullah (sallallahu alaihi wasallam). However, while remaining in this worldly abode, man is bound by worldly conditions and circumstances. He is in need of food and drink for his physical existence just as he is dependent on earthly resources (e.g. clothing, shelter etc.) for his physical continuity. Hence, Allah Ta’ala allowed him to earn a halaal livelihood and to indulge in worldly activities, in the view that this will serve as a means of assisting him to fulfil the ultimate purpose of his creation i.e. the obedience of Allah Ta’ala.

When man has been given permission from the side of Shari’ah to earn a livelihood, it is necessary that in the course of earning a livelihood, he should not disobey Allah Ta’ala. Hence, the permission for earning a livelihood is subject to certain conditions being met:

1. The means of earning a livelihood must be permissible in Shari’ah. If one engages in a haraam employment in order to earn a living, it will be ruled as impermissible. For example, if one accepts employment in a bottle store to sell wine, it will be impermissible. Thus, adopting such a means of livelihood will not be permissible.

2. If the means of livelihood that one adopts is of a permissible nature in Shari’ah, however it is accompanied with certain impermissible factors, then involving oneself in such a means of livelihood will be impermissible. An example of this is selling grape juice to a person regarding whom it is known that he will use it to manufacture wine. Though the selling of grape juice is permissible, since it is now accompanied with the factor of manufacturing wine, earning an income through this means will be impermissible.

3. If the means of livelihood that one engages in is permissible, however it becomes the cause for preventing one from the obedience of Allah Ta’ala, then involving oneself in such a means of livelihood will be impermissible. For example, one takes employment in a certain company, but the company does not allow one to go to the musjid to perform Jumu’ah Salaah. Since this employment is becoming the means of preventing one from one’s Deeni obligations, it will be impermissible for one to take employment in such a company.

In order to ascertain whether earning one’s livelihood through playing for a national or international sports team is recognized in the sight of Shari’ah, we will have to closely examine the issue to see whether it conforms to the conditions mentioned above. Below are a few important points which will prove that this type of occupation is impermissible in Shari’ah on account of the fact that all the above-mentioned conditions are not met:

1. The contract being an impermissible contract

The contract of playing for a team is an impermissible contract according to Shari’ah. In order for any employment to be permissible in Shari’ah, it is a precondition that the employment be recognized by Shari’ah i.e. it will have to enter within the ambit of an Islamic contract and fulfil its conditions. An Islamic contract is that contract wherein one is employed to carry out a halaal service, the benefit of which will be obtained by the employer e.g. a person hires the services of a grass cutter to mow his lawn. In this case, there is a halaal service rendered by the grass cutter which makes him eligible for a remuneration. Hence, upon completing the task assigned to him, he will be deserving of his wages.

On the contrary, the Fuqahaa have explained that if a person keeps an animal on display and charges people a fee for viewing it, then this is an invalid remuneration since no halaal service is being obtained by the one paying the fee.

After viewing the issue of a professional sportsman in the light of the above-mentioned principle, one will understand that this type of contract and employment is impermissible and invalid in Shari’ah.

In the case where the team owner or manager ‘buys off’ the player (for a certain period of time) and thereafter pays him monthly for training and playing for different matches, then this type of contract is impermissible since the monthly salary which the player receives is not in lieu of any Shar’ee recognised service that he is providing to the team owner.

The benefit of the player’s training is confined to his own body and there is no physical benefit or valid Shar’ee recognised service that is being obtained by the team owner in lieu of the wage he is giving the player. Merely training and kicking the ball in a match is not viewed in Shari’ah as a valid service rendered to the team owner. Hence, we understand that this contract is an invalid and impermissible contract in Shari’ah and the wealth received through it is also impermissible.

2. The dressing being un-Islamic

In certain sports (e.g. rugby, soccer and swimming etc.), one is required to wear clothing that exposes part of the satar. In doing so, one will be sinful on account of him exposing his satar before men and women. At times, one is required to wear clothing sponsored by haraam companies e.g. SAB (South African Breweries) upon which they will have their logo e.g. Castle Lager. The player wearing such attire will be supporting the haraam practices of the kuffaar and promoting their products. Even if he does not wear the logo, the fact that he is part of the team or playing in a series sponsored by the kuffaar sponsors, he will be promoting their brand. Hence, the Hadith of Rasulullah (sallallahu alaihi wasallam) prohibiting one from emulating the kuffaar and their ways is clear in this regard:

عن ابن عمر قال قال رسول الله صلى الله عليه وسلم من تشبه بقوم فهو منهم. (سنن أبي داود رقم 4033)

“The one who imitates a people will be counted among them (in the sight of Allah Ta’ala).”

3. The ambiance and environment being un-Islamic

At the time of the match, one will find that there is a host of haraam activities taking place at the sports field. Music is played and the intermingling of sexes takes place. People openly consume alcohol and are dressed in an immodest and shameless manner. Zina (fornication and adultery) takes place in that environment and gambling is the highlight of such matches. One possessing a little Imaan will understand that the ambiance of such a place is certainly not in keeping with Deeni ethos and the principles of Islam.

4. The match being televised

Among the many sinful activities associated with these types of sport is that it is televised, thus making it possible for people around the globe to view it. Nabi (sallallahu alaihi wasallam) has said:

عن عبد الله قال سمعت النبي صلى الله عليه وسلم يقول إن أشد الناس عذابا عند الله يوم القيامة المصورون (بخاري 2/880)

“Those involved in picture-making will be subjected to the worst forms of punishment on the Day of Qiyaamah.”

5. Foregoing salaah at the time of the match and missing fasts during the month of Ramadhaan

During the match, many salaah become qadhaa, or if they are performed, then they are not performed with jamaat in the musjid. Hence, this type of activity causes one to become sinful by neglecting the primary obligations which he owes towards Allah Ta’ala. If a match is scheduled during the month of Ramadhaan, then generally, many players forego the fasts of Ramadhaan on account of the match. In the Mubaarak Ahaadith, Nabi (sallallahu alaihi wasallam) had cursed the person who does not honour the month of Ramadhaan and fulfil its rights.

On account of the abundant wrongs that are associated with this form of livelihood, one will clearly understand that it is impermissible in Shari’ah for one to adopt such a means to earn one’s livelihood.

And Allah Ta’ala knows best.

وَ تَعَاوَنُوْا عَلَی الْبِرِّ وَ التَّقْوٰی وَلَا تَعَاوَنُوْا عَلَی الْاِثْمِ وَ الْعُدْوَانِ (المائدة: ٢)

عن عبد الرحمن بن أبي سعيد الخدري رضي الله عنه عن أبيه أن رسول الله صلى الله عليه وسلم قال لا ينظر الرجل إلى عورة الرجل ولا المرأة إلى عورة المرأة ولا يفضي الرجل إلى الرجل في ثوب واحد ولا تفضي المرأة إلى المرأة في الثوب الواحد (صحيح مسلم، الرقم: 338)

عن علي رضي الله عنه أن النبي صلى الله عليه وسلم قال لا تبرز فخذك ولا تنظرن إلى فخذ حي ولا ميت (سنن أبي داود، الرقم: 3140)

حدثني أبو سعيد قال سمعت رسول الله صلى الله عليه وسلم يقول لا يخرج الرجلان يضربان الغائط كاشفين عن عورتهما يتحدثان فإن الله عز وجل يمقت على ذلك (سنن أبي داود، الرقم: 15)

عن عبد الرحمن بن غنم الأشعري قال حدثني أبو عامر أو أبو مالك الأشعري والله ما كذبني سمع النبي صلى الله عليه وسلم يقول ليكونن من أمتي أقوام يستحلون الحر والحرير والخمر والمعازف ولينزلن أقوام إلى جنب علم يروح عليهم بسارحة لهم يأتيهم يعني الفقير لحاجة فيقولون ارجع إلينا غدا فيبيتهم الله ويضع العلم ويمسخ آخرين قردة وخنازير إلى يوم القيامة (صحيح البخاري، الرقم: 5590)

حدثنا مالك بن الحسن بن مالك بن الحويرث عن أبيه عن جده قال صعد رسول الله صلى الله عليه وسلم المنبر فلما رقي عتبة قال آمين ثم رقي عتبة أخرى فقال آمين ثم رقي عتبة ثالثة فقال آمين ثم قال أتاني جبريل فقال يا محمد من أدرك رمضان فلم يغفر له فأبعده الله قلت آمين قال ومن أدرك والديه أو أحدهما فدخل النار فأبعده الله قلت آمين فقال ومن ذكرت عنده فلم يصل عليك فأبعده الله قل آمين فقلت آمين (صحيح ابن حبان، الرقم: 409)

عن عبد الله بن بريدة عن أبيه قال قال رسول الله صلى الله عليه وسلم العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر وفي الباب عن أنس وابن عباس هذا حديث حسن صحيح غريب (سنن الترمذي، الرقم: 2621)

(و) جاز (بيع عصير) عنب (ممن) يعلم أنه (يتخذه خمرا) لأن المعصية لا تقوم بعينه بل بعد تغيره وقيل يكره لإعانته على المعصية ونقل المصنف عن السراج والمشكلات أن قوله ممن أي من كافر أما بيعه من المسلم فيكره ومثله في الجوهرة والباقاني وغيرهما زاد القهستاني معزيا للخانية أنه يكره بالاتفاق (بخلاف بيع أمرد ممن يلوط به وبيع سلاح من أهل الفتنة) لأن المعصية تقوم بعينه ثم الكراهة في مسألة الأمرد مصرح بها في بيوع الخانية وغيرها واعتمده المصنف على خلاف ما في الزيلعي والعيني وإن أقره المصنف في باب البغاة قلت وقدمنا ثمة معزيا للنهر أن ما قامت المعصية بعينه يكره بيعه تحريما وإلا فتنزيها فليحفظ توفيقا (الدر المختار 6/391)

قال العلامة ابن عابدين رحمه الله (قوله وجاز) أي عنده لا عندهما بيع عصير عنب أي معصوره المستخرج منه فلا يكره بيع العنب والكرم منه بلا خلاف كما في المحيط لكن في بيع الخزانة أن بيع العنب على الخلاف قهستاني (قوله ممن يعلم) فيه إشارة إلى أنه لو لم يعلم لم يكره بلا خلاف قهستاني (قوله لا تقوم بعينه إلخ) يؤخذ منه أن المراد بما لا تقوم المعصية بعينه ما يحدث له بعد البيع وصف آخر يكون فيه قيام المعصية وأن ما تقوم المعصية بعينه ما توجد فيه على وصفه الموجود حالة البيع كالأمرد والسلاح ويأتي تمام الكلام عليه (قوله أما بيعه من المسلم فيكره) لأنه إعانة على المعصية قهستاني عن الجواهر أقول وهو خلاف إطلاق المتون وتعليل الشروح بما مر وقال ط وفيه أنه لا يظهر إلا على قول من قال إن الكفار غير مخاطبين بفروع الشريعة والأصح خطابهم وعليه فيكون إعانة على المعصية فلا فرق بين المسلم والكافر في بيع العصير منهما فتدبر اهـ ولا يرد هذا على الإطلاق والتعليل المار (قوله على خلاف ما في الزيلعي والعيني) ومثله في النهاية والكفاية عن إجارات الإمام السرخسي (قوله معزيا للنهر) قال فيه من باب البغاة وعلم من هذا أنه لا يكره بيع ما لم تقم المعصية به كبيع الجارية المغنية والكبش النطوح والحمامة الطيارة والعصير والخشب ممن يتخذ منه المعازف وأما في بيوع الخانية من أنه يكره بيع الأمرد من فاسق يعلم أنه يعصي به مشكل والذي جزم به الزيلعي في الحظر والإباحة أنه لا يكره بيع جارية ممن يأتيها في دبرها أو بيع غلام من لوطي وهو الموافق لما مر وعندي أن ما في الخانية محمول على كراهة التنزيه وهو الذي تطمئن إليه النفوس إذ لا يشكل أنه وإن لم يكن معينا أنه متسبب في الإعانة ولم أر من تعرض لهذا اهـ وفي حاشية الشلبي على المحيط اشترى المسلم الفاسق عبدا أمرد وكان ممن يعتاد إتيان الأمرد يجبر على بيعه (قوله فليحفظ توفيقا) بأن يحمل ما في الخانية من إثبات الكراهة على التنزيه وما في الزيلعي وغيره من نفيها على التحريم فلا مخالفة وأقول هذا التوفيق غير ظاهر لأنه قدم أن الأمرد مما تقوم المعصية بعينه وعلى مقتضى ما ذكره هنا يتعين أن تكون الكراهة فيه للتحريم فلا يصح حمل كلام الزيلعي وغيره على التنزيه وإنما مبنى كلام الزيلعي وغيره على أن الأمرد ليس مما تقوم المعصية بعينه كما يظهر من عبارته قريبا عند قوله وجاز إجارة بيت (رد المحتار 6/391)

يجوز بيع العصير ممن يعلم أنه يتخذه خمرا مع الكراهة (النهر الفائق 3/429)

(ووجب سعي إليها وترك البيع) ولو مع السعي وفي المسجد أعظم وزرا (بالأذان الأول) في الأصح (الدر المختار 2/161)

قال العلامة ابن عابدين رحمه الله (قوله وترك البيع) أراد به كل عمل ينافي السعي وخصه اتباعا للآية نهر (رد المحتار 2/ 161)

والاستئجار على المعاصي باطل فإن بعقد الإجارة يستحق تسليم المعقود عليه شرعا ولا يجوز أن يستحق على المرء فعل به يكون عاصيا شرعا (المبسوط للسرخسي 16/38)

ويمنعها من زيارة الأجانب وعيادتهم والوليمة وإن أذن كانا عاصيين كما مر في باب المهر (الدر المختار 3/603)

قال العلامة ابن عابدين رحمه الله (قوله والوليمة) ظاهره ولو كانت عند المحارم لأنها تشتمل على جمع فلا تخلو من الفساد عادة رحمتي (رد المحتار 3/603)

لأن أداء الصلاة بالجماعة سنة مؤكدة أو في معنى الواجب (تحفة الفقهاء 1/198)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)