Fatwa: # 41021
Category: Business Matters
Country: South Africa
Date: 17th November 2018


Shari’ah Compliancy of a job profile


Assalamu alaikum Mufti, 

Please advise if the following summary is correct according to Islam.
I have made a summary for an employee's income in general to be halaal.
In principle, only the following factors must be present for an employee's income to be halaal when he or she works for a company, business etc. according to Islam: 
1. The nature of the job of the employee working for a company, business etc. must be halaal. For example, working as an accountant is permissible.
2. At least most or all of the income of the company, business etc. must be halaal from which such an employee is going to be remunerated. In this regard, the employee must only ensure on face value at first that most or all of the income of such a company, business etc. is halaal. Hence, the employee must  ensure that the following factors are present:
- Most or all of the services and/or goods sold by the company, business etc. must be halaal 
- The actual remuneration itself from the company must be halaal. For example, remuneration in the form of money is halaal while remuneration in the form of liquor is not permissible.


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, two aspects are considered before determining the Shari’ah Compliancy of a job:

1. The profile/description of the job.

2. The major source of the funds from which the employee will be remunerated. [1]

Accordingly, your understanding is correct.

And Allah Ta’āla Knows Best

Muhammad I.V Patel

Student Darul Iftaa
Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.




الفتاوى الهندية - ط. دار الفكر (5/ 342) [1]

 أَهْدَى إلَى رَجُلٍ شيئا أو أَضَافَهُ إنْ كان غَالِبُ مَالِهِ من الْحَلَالِ فَلَا بَأْسَ إلَّا أَنْ يَعْلَمَ بِأَنَّهُ حَرَامٌ فَإِنْ كان الْغَالِبُ هو الْحَرَامَ يَنْبَغِي أَنْ لَا يَقْبَلَ الْهَدِيَّةَ وَلَا يَأْكُلَ الطَّعَامَ إلَّا أَنْ يُخْبِرَهُ بِأَنَّهُ حَلَالٌ وَرِثْتُهُ أو اسْتَقْرَضْتُهُ من رَجُلٍ كَذَا في الْيَنَابِيعِ وَلَا يَجُوزُ قَبُولُ هَدِيَّةِ أُمَرَاءِ الْجَوْرِ لِأَنَّ الْغَالِبَ في مَالِهِمْ الْحُرْمَةُ إلَّا إذَا عَلِمَ أَنَّ أَكْثَرَ مَالِهِ حَلَالٌ بِأَنْ كان صَاحِبَ تِجَارَةٍ أو زَرْعٍ فَلَا بَأْسَ بِهِ لِأَنَّ أَمْوَالَ الناس لَا تَخْلُو عن قَلِيلٍ حَرَامٍ فَالْمُعْتَبَرُ الْغَالِبُ وَكَذَا أَكْلُ طَعَامِهِمْ كَذَا في الِاخْتِيَارِ شَرْحِ الْمُخْتَارِ


فتاوی عثمانی(3/395) مکتبہ دار العلوم کراچی  

جہاں تک حرام مال سے تنخاہ ملنے کا تعلق ہے، اس کے بارے مین شریعت کا اصول ہے کہ اگرایک مال حلال وحرام سے مخلوط ہو اور حرام مال زیادہ ہو تو اس سے تنخواہ یا ہدیہ لینا جائز نہیں، لیکن اگر حرام مال کم ہو تو جائز ہے


امداد الاحکام، ج3، مکتبہ دار العلوم کراچی

اور سود لينا مسلمان سے تو مطلق حرام ہے، اور کفار سے لینا بعض علماء کی نزدیک حرام ہے، مگر جب وہ قلیل ہے اور زیادہ آمدنی بے سودی ہے، تو ملازم کی دکان کا تنخواہ لینا جائز ہے جبکہ تنخواہ مال مخلوط سے دی جاۓ۔ اس طرح جب اشیاء حلال زیادہ ہیں تو غلبہ حلال کو ہے

أحسن الفتاوی (329/7) ایچ ایم سعید

اگر حلال وحرام آمدن کو خلط کر دیا جاتا ہے اور حلال کو الگ رکھنے پر ادارہ تیار نہ ہو تو اس کا حکم یہ ہے: "حلال وحرام مخلوط ہوں لیکن حلال غالب ہو تو اس سے اجرت لینا جائز ہے اور اگر حلال وحرام دونوں برابر ہوں یا حرام غالب ہوں تو جائز نہیں

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