Short Question(s): I was wondering if it is fine to work with a company that may indirectly work with interest or work with those that deal with it? Is it best to avoid being employed by such a company?

Detailed Question(s): I have a question regarding working for an investment management company that indirectly works with interest. I have spoken to members of the team to get more information about whether or not they deal with interest. They got back to me saying that they do not lend money so do not directly take interest. Instead, they invest money and work with shares. However, they do invest in debt companies to help with the mortgage sector which does deal with interest.

Answer(s):

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

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

At the outset, we commend you for your concern for a Halal income. This is a positive sign of your consciousness of Iman and Shari’ah

Rasulullah ﷺ is reported to have stated,
طلب كسب الحلال فريضة بعد الفريضة
Translation: Earning Halal income is an obligation beyond other obligations.
[Shu’bul Imān lil bayhaqi, Hadith Number: 8367]

Nonetheless, in the scenario in question, it is permissible for one to work for an investment management company with the following conditions:
1) One does not deal directly with or promote interest (or any other unlawful concepts). [1]
2) The majority income of the investment management company is from lawful sources. [2]

Thus, in the scenario in question, both of these conditions are fulfilled, one will not be responsible for any indirect interest dealing their firm may be involved in and thus, one’s income would be regarded as lawful. [3]

And Allah Ta’āla Knows Best.
Mufti Mubasshir Ahmed
27 Safar 1443 / 4 October 2021

Concurred by: Abdullah Desai | Annas Shah
Approved by: Mufti Tahir Wadee| Mufti Yusuf Ilolvi

Note: This fatwa is only to be viewed with the question asked. In the event of presenting this to a third party, please ensure it is coupled with the original question, as well as the references below for Islamic Scholars.


DISCLAIMER: The views and opinions expressed in this answer belong only to: the author, any concurring Ulama’ and the senior approving Muftis – they do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and their interpretations are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. In the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.


[References]
[1]
وأحل الله البيع وحرم الربا
[Qur’an Al-Kareem, Surah Al-Baqarah – Ayah 275]

يا أيها الذين امنوا اتقوا الله وذروا ما بقي من الربا إن كنتم مؤمنين
[Qur’an Al-Kareem, Surah Al-Baqarah – Ayah 278]

فإن لم تفعلوا فأذنوا بحرب من الله ورسوله
[Qur’an Al-Kareem, Surah Al-Baqarah – Ayah 279]

عن جابر، قال: لعن رسول الله صلى الله عليه وسلم اكل الربا وموكله وكاتبه وشاهديه وقال هم سواء
[Al-Sahih, Muslim – 1598]

ليس في حديثي الباب ذكر لكاتب الربا وشاهده وأجيب بأنه ذكرهما على سبيل الإلحاق لإعانتهما للاكل على ذلك وهذا إنما يقع على من واطأ صاحب الربا عليه فأما من كتبه أو شهد القصة ليشهد بها على ما هي عليه ليعمل فيها بالحق فهذا جميل القصد لا يدخل في الوعيد المذكور وإنما يدخل فيه من أعان صاحب الربا بكتابته وشهادته فينزل منزلة من قال إنما البيع مثل الربا
[Fath al-Bāri, 4/314, Dār al-Ma’rifah]

فيه تصريح بتحريم كتابة المبايعة بين المترابيين بأجر كان أو بغير أجر، والشهادة عليهما، وتحريم الإعانة على الباطل
[Sharh al-Nawawi ala ‘l Muslim, 11/26, Dār Ihya’ al-Turāth]

Also refer to:
[Sharh Ibn Raslān ala Abi Dawood, 14/27, Dār al-Falāh]
[Faydh al-Qadī lil Munāwi, 5/268, Maktabah al-Tijāriyyah]
[Kawākib al-Darāri lil Kirmāni, 9/205, Dār Ihya’ al-Turāth]
[Ikmāl al-Mua’llim li Qadhi Iyādh, 5/283, Dār al-Wafa]
[Sharh Ibn Battāl ala ‘l Bukhāri, 6/217, Maktabah al-Rushd]
[Al-Mufhim li Abul ‘Abbas al-Qurtubi, 4/500, Dār Ibn Kathir]

والاستئجار على المعصية لا تجوز
[Al-Mabsut, Sarakhsi, 16/38, Dar al-Ma’rifah]

وما كان سببا لمحظور فهو محظور
[Raddul Muhtār, 6/350, Al-Fikr

إن الإعانة على المعصية حرام مطلقا بنص القران، أعني قوله تعالى:﴿ولا تعاونوا على الإثم والعدوان﴾ [المائدة:٢]
وقوله تعالى: ﴿فلن أكون ظهيرا للمجرمين﴾ [القصص: ١٨]
[Buhooth Fi Qadhāya Fiqhiyyah Mua’sirah, 1/359 – Maktabah Darululoom Karachi]

[2]
اس نصوص سے معلوم ہوا کہ جس شخص کی امدنی حلال اور حرام سے مخلوط ہے، اس میں غالب کا اعتبار ہوگا۔
[Imdād Al-Ahkām, Zafar Ahmed Uthmāni, 4:399, Darululoom Karāchi]

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.
[Ahsanul Fatāwa, Mufti Rashīd Ahmed Ludhyānwi, 7/329, H.M.Saeed]

جہاں تک حرام مال سے تنخواہ ملنے کا تعلق ہے، اس کے بارے میں شریعت کا اصول یہ ہے کے اگر ایک مال حرام اور حلال سے مخلوط ہے ہو اور حرام مال زیادہ ہو تو اس سے تنخواہ یا ہدیہ لینا جائز نہیں، لیکن اگر حرام مال کم ہو تو جائز ہے۔
[Fatāwa Uthmāni, Mufti Taqi Uthmāni, 3/395, Ma’ariful Qurān]

Also refer to reference number 3 on the following Fatwa: https://deenspire.com/accountant-for-insurance-firm/

[3]
In the scenario in question, we may regard the investment firm as the Ajir and the mortgage sector firm (2nd party) as the Musta’jir:
وكذا لا يكره بيع الجارية المغنية والكبش النطوح والديك المقاتل والحمامة الطيارة لأنه ليس عينها منكرا وإنما المنكر في استعماله المحظور
[Tabyīn Al-Haqāiq, Fakhruddīn Al-Zaylai’ (d. 743h/1343), 4/199 – Darul Kutub Al-Ilmiyyah]

ولأنه لم يؤاجرها لذلك والمعصية في فعل المستأجر وفعله دون قصد رب الدار فلا إثم على رب الدار في ذلك
[Al-Mabsut, Sarakhsi (d.ca.490h/1097), 16/39 – Dar al-Ma’rifah]

وله أن الإجارة على منفعة البيت ولهذا يجب الأجر بمجرد التسليم، ولا معصية فيه، وإنما المعصية بفعل المستأجر، وهو مختار فيه لقطع نسبته عنه
[Tabyīn Al-Haqāiq, Fakhruddīn al-Zaylai’, 7/64, Dar al-Kutub al-Ilmiyyah]
[Raddul Muhtār, Ibn ‘Abideen, 6/392, HM Saeed]
[Takmilah Bahr Al-Rā’iq, Hafiz Al-Deen al-Nasafi, 8/372, Dar al-Kutub al-Ilmiyyah]