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Working for Usurious Banks

Normally, working for a usurious bank is prohibited. This is endorsed by the Permanent Committee for Research and Fatwa and Shaikh Abd al-Azeez ibn Baz. Decision 7-5 of the Assembly of Muslim Jurists of America suggests making an exception for jobs that do not involve dealing directly with usury, which includes preparing documentation, acting as a witness or providing any help or service, if one needs to take up such a job because one cannot find a legitimate job elsewhere.

Buying a House with a Usurious Loan

Contemporary scholars have given two different opinions on this question. The first view, which is the view of the majority of scholars, including the Islamic Fiqh Council and Shaikh Muhammad ibn Uthaimeen and other scholars, makes it forbidden for a Muslim to buy a house through usurious financing in any situation.

Giving Bank Interest to Charity

Scholars have two different views regarding taking the interest from one’s bank account and giving it to charities. The first view considers that it is not permissible to deposit one’s money in a usurious bank in the first place. If one finds it necessary to do so in order to keep his money safe and he does not receive interest on it, then there is no harm. However, if the account earns interest, then it is not permissible. If he uses the funds that represent the interest, out of ignorance or carelessness, and then repents he should give the money to charity and not add it to his own account. This is the view of Shaikh Abd al-Azeez ibn Baz.

Partnership with non-Muslims

It is permissible for a Muslim to become a partner in a commercial company when the source of funds provided by other partners may vary, with some legitimately earned and some borrowed at interest. However a condition applies here: The loans must not be secured against a mortgage of the company’s assets. Moreover, the Muslim partner must have the authority to run the business, or to be able to monitor its activities to ensure that they are consistent with Islamic law. This is the ruling stated in Fatwa No. 1-16 of the European Council for Fatwa and Research. The late Shaikh Abd al-Azeez ibn Baz said in his relevant fatwa: In principle, it is permissible for a Muslim to be in partnership in a commercial enterprise with a non-Muslim, provided that such partnership does not lead to a relationship of alliance or to commit or neglect something God has forbidden or made obligatory. Moreover, the Muslim partner should be the one who is in control. Nevertheless, it is preferable not to have such a partnership but rather to seek Muslim partners.

Receiving Unemployment Benefit When in Work

It is obligatory for a Muslim who is earning wages through the work he does to inform the relevant government authorities of this. It is forbidden for a Muslim to claim unemployment benefit while he is in work unless his earnings are within the low-pay limits the government allows for those who are employed. This is the ruling of the European Council for Fatwa and Research.

Student Loans

It is permissible for Muslim students to obtain loans offered by non-Muslim governments to their citizens during their university studies, providing such loans are free of any usurious increase related to the living cost indicator. This is stated in Decision 4-18 of the European Council for Fatwa and Research.

Unlawful Earnings

A man’s wife and children who are unable to earn their own living through lawful means may live on the unlawful earnings of their husband or father. However, they must try their best to persuade him to find a different job that gives him only lawful earnings. This is the ruling stated in Decision 23 (11-3) of the Islamic Fiqh Council.

Working for an Unbeliever

There is nothing wrong with a Muslim being hired by an unbeliever for a specific task, if that task is permissible, such as erecting a fence, selling something permissible, etc. This is the ruling of the Permanent Committee for Research and Fatwa.

Dry ablution

Dry ablution is a legitimate concession granted by Allah says in the Qur’an to His servants. It is one of the distinctive aspects of Islamic law and it is peculiar to the Muslim community.


The Arabic word tayammum, which is translated as ‘dry ablution’, means wiping one’s face and arms with dust in a particular way as an act of worship when using water is not possible.

The meaning of ghusl

The Arabic word ghusl means to take a bath to wash the whole of one’s body. In the Islamic context it means pouring pure water over the entire body in a particular way, with the intention of worshipping  Allah by uplifiting the state of major ritual impurity.


Istijmar involves wiping with a solid object that is pure and cleansing, such as toilet paper, stones, wood, etc. The Prophet (peace be upon him) used stones for the purpose, and whatever achieves the same results is also acceptable.


Istinja’ is the Arabic word used for the removal of traces of what is discharged through the private parts, while istijmar signifies the use of a cleansing solid object, such as toilet paper or something similar. Either one is sufficient, as it is authentically reported.

Water ensures purification is called tahur

The water that ensures purification is called tahur, and it is defined as pure and purifying. It is every type of water that retains its original state as it is created, whether it falls from the sky, such as rain water, snow and hail, or comes up from the earth, such as the water of rivers, springs, wells and seas.

Ta'zir - Discretionary Punishment

The Arabic term Ta'zir refers to ‘punishment for any act of disobedience to Allah which does not carry a mandatory punishment or require a particular recompense.’ It is required for any such sin, whether by doing what is forbidden or neglecting what is obligatory, provided the Muslim ruler is aware of it.