Fatwa: # 43899
Category: Jurisprudence and Rulings...
Country:
Date: 12th January 2020

Title

Is it necessary for a tutor to return part of their wage due to late-coming or absenteeism?

Question

I use to teach tuition for £40 a week, I gave my words to teach 1 hour a day, 5 days a week, but unfortunately I use to miss some days and also go late, most of the time I use to only teach for 20 minutes instead of 1 hour.

The house keeper was still paying me full £40 a week even though they knew that my time keeping is not right, I miss days, I also come late and don't teach for 1 hour which I should.

In this case, Islamicly am I obligated to repay some money back to the house keeper? in other words, is thisQarz on me to pay some money back?

Also want to know if it's the same rulling for madrasah and maktab teaching too in the case of missing days or going late and still getting paid fully.


Please answer ASAP

Answer

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

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

In Islam, one may receive an income for their time or for their labour.

A tailor, for example, is generally paid according to his/her labour. A teacher or tutor on the other hand, may be paid either for his/her time or labour. Labour in the context of a teacher would mean completing a certain amount of the syllabus.

If you have completed the desired amount of the syllabus, and the house keeper is pleased to pay you for your labour despite your absenteeism or late-coming, then there will be no need for you to pay back for the minutes you were absent.

If they paid you because they felt obliged to, although they were displeased with your late-coming and absenteeism, then it will be necessary for you to return that amount of your wage that is equivalent to the time you missed or you were absent.

And Allah Ta’āla Knows Best

Mohamed Ebrahim bin Ismail Abdullah

Student - Darul Iftaa

Pietermaritzburg, KZN, South Africa

Checked and Approved by,

Mufti Ebrahim Desai.

 

19-04-1441|16-12-2019

 

[1]

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 69)

(وَالثَّانِي) وَهُوَ الْأَجِيرُ (الْخَاصُّ) وَيُسَمَّى أَجِيرَ وَحْدٍ (وَهُوَ مَنْ يَعْمَلُ لِوَاحِدٍ عَمَلًا مُؤَقَّتًا بِالتَّخْصِيصِ وَيَسْتَحِقُّ الْأَجْرَ بِتَسْلِيمِ نَفْسِهِ فِي الْمُدَّةِ وَإِنْ لَمْ يَعْمَلْ كَمَنْ اُسْتُؤْجِرَ شَهْرًا لِلْخِدْمَةِ أَوْ) شَهْرًا (لِرَعْيِ الْغَنَمِ) الْمُسَمَّى بِأَجْرٍ مُسَمًّى بِخِلَافِ مَا لَوْ آجَرَ الْمُدَّةَ بِأَنْ اسْتَأْجَرَهُ لِلرَّعْيِ شَهْرًا حَيْثُ يَكُونُ مُشْتَرَكًا إلَّا إذَا شَرَطَ أَنْ لَا يَخْدُمَ غَيْرَهُ وَلَا يَرْعَى لِغَيْرِهِ فَيَكُونُ خَاصًّا وَتَحْقِيقُهُ فِي الدُّرَرِ وَلَيْسَ لِلْخَاصِّ أَنْ يَعْمَلَ لِغَيْرِهِ، وَلَوْ عَمِلَ نَقَصَ مِنْ أُجْرَتِهِ بِقَدْرِ مَا عَمِلَ

درر الحكام شرح مجلة الأحكام - العلمية (1/ 383)

الْأَجِيرُ عَلَى قِسْمَيْنِ : الْقِسْمُ الْأَوَّلُ هُوَ الْأَجِيرُ الْخَاصُّ الَّذِي اُسْتُؤْجِرَ عَلَى أَنْ يَعْمَلَ لِلْمُسْتَأْجِرِ فَقَطْ كَالْخَادِمِ الْمُوَظَّفِ . الْقِسْمُ الثَّانِي هُوَ الْأَجِيرُ الْمُشْتَرَكُ الَّذِي لَيْسَ بِمُقَيَّدٍ بِشَرْطِ أَلَّا يَعْمَلَ لِغَيْرِ الْمُسْتَأْجِرِ كَالْحَمَّالِ وَالدَّلَّالِ وَالْخَيَّاطِ والسَّاعَاتِيِّ وَالصَّائِغِ وَأَصْحَابِ كَرْوَسَاتِ الْكِرَاءِ وَأَصْحَابِ الزَّوَارِقِ الَّذِينَ هُمْ يُكَارُونَ فِي الشَّوَارِعِ وَالْجُوَّالُ مَثَلًا فَإِنَّ كُلًّا مِنْ هَؤُلَاءِ أَجِيرٌ مُشْتَرَكٌ لَا يَخْتَصُّ بِشَخْصٍ وَاحِدٍ وَلَهُ أَنْ يَعْمَلَ لِكُلِّ أَحَدٍ . لَكِنَّهُ لَوْ اُسْتُؤْجِرَ أَحَدُ هَؤُلَاءِ عَلَى أَنْ يَعْمَلَ لِلْمُسْتَأْجِرِ إلَى وَقْتٍ مُعَيَّنٍ يَكُونُ أَجِيرًا خَاصًّا فِي مُدَّةِ ذَلِكَ الْوَقْتِ . وَكَذَلِكَ لَوْ اُسْتُؤْجِرَ حَمَّالٌ , أَوْ ذُو كَرْوَسَةٍ أَوْ ذُو زَوْرَقٍ إلَى مَحَلٍّ مُعَيَّنٍ بِشَرْطِ أَنْ يَكُونَ مَخْصُوصًا بِالْمُسْتَأْجِرِ وَأَنْ لَا يَعْمَلَ لِغَيْرِهِ فَإِنَّهُ أَجِيرٌ خَاصٌّ إلَى أَنْ يَصِلَ إلَى ذَلِكَ الْمَحَلِّ . وَلَا فَرْقَ بَيْنَ أَنْ يَكُونَ الْمُسْتَأْجِرُ لِلْأَجِيرِ الْخَاصِّ وَاحِدًا , أَوْ أَكْثَرَ ( رَدُّ الْمُحْتَارِ ) . وَعَلَى هَذَا فَهَذَا التَّعْرِيفُ يَشْمَلُ الْأَجِيرَ الْخَاصَّ بِقِسْمَيْهِ الْمَذْكُورَيْنِ فِي الْمَادَّةِ

النتف في الفتاوى للسغدي (2/ 558)

والاجارة لاتخلو من وَجْهَيْن

اما ان تقع على وَقت مَعْلُوم

اَوْ على عمل مَعْلُوم

فان وَقعت على عمل مَعْلُوم فَلَا تجب الاجرة الا باتمام الْعَمَل اذا كَانَ الْعَمَل مِمَّا لَا يصلح اوله إِلَّا بِآخِرهِ وان كَانَ يصلح اوله دون آخِره فَتجب الاجرة بِمِقْدَار مَا عمل

واذا وَقعت على وَقت مَعْلُوم فَتجب الاجرة بِمُضِيِّ الْوَقْت ان هُوَ اسْتَعْملهُ اَوْ لم يَسْتَعْمِلهُ وبمقدار مَا مضى من الْوَقْت تجب الاجرة

 

فتاوى محمودية ج 16 ص 572

فتاوى عثمانية ج 8 ص 50

فتاوى محمودية ج 16 ص 576

 

 

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