Question 1:
What do the honourable scholars say regarding this issue: Within offices, there are junior office workers who are paid to perform various tasks. On occasions, they receive tips from company staff. These tips are usually given from money leftover from other forms of expenditures. Does doing so in this fashion result in bribery?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
Occasionally, because an individual may be financially impaired, he is assisted in this manner and there is no repulsion in doing so. However, if somebody gives them money in order to gain more of their attention in a certain affair, have them perform more work for someone, or for any other personal gain, then this will be considered bribery. Meaning, in order to have personal work carried out, if money is given, then this is now bribery.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Taking flowers from graveyards and selling them
Question 2:
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
The foundational reason behind people bringing flowers to graveyards and placing them upon the graves of their loved ones is that as long as flowers remain fresh, they perform Tasbih (praise of Allah Almighty), and this benefits the deceased. Within the graves, there is a decrease in troubles and calamities due to this, and the deceased will also develop familiarity (start to become comfortable) with their surroundings. Otherwise, the graveyard is not a place of decoration or adornment where flowers are placed as a means of ornamentation, and this itself should not be done. It is clearly stated in Fatawa Razawiyyah in regards to placing flowers upon a Janazah that if it is done for decoration, then it is Makruh (disliked). As without doubt, anything fresh indeed performs the remembrance of Allah Almighty. There is no repulsion or restriction to place flowers upon a Janazah for this reason, as this will give comfort to the deceased. A‘la Hadrat رَحْمَةُ الـلّٰـهِ عَـلَيْه states: ‘To place a cover of flowers, accompanied with the intention of ornamentation, is Makruh. However, if flowers are placed in order to take upon rulings issued in hadith, to make the affair of the deceased comfortable for them and for good fragrance so that the flowers perform remembrance of Allah Almighty, and to acclimatize the deceased to their surroundings, then there is no repulsion in doing so.’ As for taking the said flowers from the graveyard, then those who placed flowers at the graveyard would certainly dislike the flowers being taken and sold. These flowers do not belong to those taking them (unlawfully), nor has it been made Mubah for them to do so. In conclusion, for anyone to take flowers from the graveyard or to sell them is impermissible and disallowed.
Note: The flowers placed at the resting places of the pious have a different ruling to the aforementioned. The custom and tradition of things brought to such places is different. The regulations regarding normal graves cannot be applied in this situation, as there is the possibility that rulings may differ.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
Forging a counterfeit bill and claiming medical allowance
Question 3:
What do the honourable scholars say in this regard: Some companies issue medical allowances to their employees. Please kindly explain, can an employee forge a medical bill and thereby claim allowance from their respective employers? Also, at times, medicine is left unused; what is the ruling regarding this also?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answers :
It is unlawful for one to take another's wealth or money via unlawful means. If somebody is not suffering ill-health, but presents themselves to be unwell in order to claim medical allowances, then this is totally impermissible. In fact, this amounts to trickery and deceit, which are both Haraam. If somebody does not lie or trick their employer, and whilst maintaining adherence to company principles and laws, obtains any form of medicine, after using them, if any medicine remains, this will be considered to belong to the employee, as such, he will be able to retain it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہٗ اَعْلَم صلَّی اللہ علیہ واٰلہٖ وسلَّم
How is it for an electrical company to charge for each unit separately?
Question 4:
What do the honourable scholars say in this regard: An electrical company charges 15 rupees per unit for the usage of up to 300 units. For usage of more than 300 units, they charge 22 rupees per unit. As the amount of units increase, the price per unit also increases, but there is no change in the electricity being utilized or delivered. How is it to increase prices in this way?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answers :
There are a host of issues which fluctuate in price due to the amount being utilized or in accordance with quantity the same way as mobile companies offer different packages at a multitude of prices, within which the amounts of minutes offered, data services etc., are all of different quantities. In the same fashion, there is no Shar’i restriction in offering a certain amount of units at a certain price, and so on and so forth. In terms of jurisprudence, it is completely correct and permissible to do so. However, the consumer has the right to object to these prices after filling in the related form on the graph detailing these prices, and given the opportunity to discuss reduction or equality in price. For example, one intends to travel from Karachi to Lahore and ticket prices are expensive; if the traveller purchases a ticket out of their own desire, then such business is permissible. However, the traveller should be provided with a channel, like a form or other means, to voice his opinion that ticket prices are too high. This right cannot be removed from them. Concerning the difference in prices for electrical bills, this matter has been seen in a wide spectrum of other fields. For example, when a doctor works in a wealthy area, he will charge more for his expertise, whereas, the same doctor working in a middle class area will naturally charge less. In the same way, purchasing something from a big shopping mall will cost more, and the same item will cost less when bought from a normal store or shop. Numerous demographics appoint varying standards for products, and if they are purchased with the satisfaction of the consumer, then this cannot be called an impermissible act of business. As long as there are no Shar’i prohibitions found, selling units in this manner is permissible and allowed.