Ruling regarding prize bond and the prize won from it?
Question 1:
What do the blessed scholars say about the following issue: Is it permissible to obtain a prize bond and the prize won from it? Some people say it is impermissible. Is that correct?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
Buying and selling of prize bonds and winning prizes by drawing lots through it are both permissible, as there is no reason in it for it to be considered Haraam. Neither is there any element of interest in it, as there is no condition of receiving profit over the amount of bonds purchased, nor does the government promise or enters an agreement stating that whoever purchases the bonds will definitely get the prize money. Therefore, there is no element of interest involved in it from any aspect. Moreover, there is no element of gambling in prize bonds either. As it is not the case that the amount of money you deposited in order to purchase the bonds will depreciate over the passage of time until the prize bonds are awarded, or will not be awarded at all. However, buying and selling of the 40,000 premium bond issued recently by the State Bank of Pakistan is Haraam because it comprises of interest.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم
What is the limit of profit (margin) in trade?
Question 2:
What do the blessed scholars say about the following issue that is there a limit over profit (margin)? If there is, then what is it? Moreover, if I purchase an item for a hundred, then how much can I sell it for? Can I sell it for nine hundred?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
In the above mentioned situation, Islamic Shari’ah has permitted the profit earned in a trade through a mutual agreement. There are no restrictions in it, whether the profit is more or less. Therefore, you can sell your item which you purchased for a hundred for nine hundred or even more with a mutual agreement of the other party. However, one shall be mindful of the fact that at the time of finalising the deal, one shall avoid lying or deceit. This was the Fiqhi (jurisprudent) ruling of this issue. However, there are few ethical obligations too, and it is also in the best interest of the economy that the goods are sold at an appropriate rate, specially the items that are used by people on daily basis so that the buying power of people does not get effected.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم
How is it to sell alive animals by weighing?
Question 3:
What do the blessed scholars say about the following issue: How is it to buy and sell alive animals such as goat, cow etc., by weighing?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
To buy or sell goat or cow, etc., alive by weighing is permissible. There is no Shar’i prohibition in it.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم
Ruling regarding buying and selling of human hair
Question 4:
What do the blessed scholars say regarding the following issue: How is it to buy and sell human hair?
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
Buying and selling of human hair is not permissible, neither is it permissible to obtain any kind of benefit from the human hair.
وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَ رَسُوْلُہ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ واٰلِہٖ وَسَلَّم
What is the Islamic ruling on buying a house on mortgage in non-Muslim countries?
Question 5:
What do the blessed scholars state regarding the following matter: I live in England. For buying a property, I have taken out a mortgage from a local bank. I pay £700 monthly as a mortgage payment; some amount of it such as £50 as Riba (interest) and the rest as the loan repayment. Is it permissible for me to take out loan from the bank in this way
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
: It is indeed very difficult to buy a property on cash in non-Muslim European countries and America. Islam has declared Riba (interest) to be Haraam [prohibited]. Neither can any Muslim give Riba (interest) to another Muslim nor can he take it from him. However, the ruling is different on the exchange of Riba (interest) between a Muslim and Harbi Kafir [unbeliever]. It is stated in Hidayah: ‘لَا رِبوٰا بَیْنَ الْمُسْلِمِ وَالْحَرْبِی’ Translation: There is no Riba between a Muslim and Harbi Kafir. (Al-Hidayah, pp. 90) For this very reason, the blessed Fuqaha [jurists] have declared it to be permissible to gain benefit from Harbi Kafir through such kind of contract which involves Riba. For example, it is permissible for a Muslim to take excess amount in return for giving a loan to a Kafir, but he must not make the intention of Riba; instead, he should take it considering it to be a permissible profit. Remember! The blessed Fuqaha have not given permission for making contract the other way round in normal circumstances, i.e. it is not permissible that a Muslim receives loan from a Kafir and then gives him profit in return through Riba. However, taking into consideration the difficulties one faces in buying a private house in non-Muslim countries, it is permissible to take out mortgage and give excess amount [in return] because [house is an] absolute necessity. Many Fuqaha of the present era have given its permission. For details, read Fatawa Bareilly, page 33. Moreover, since this permission has been granted only because of taking this absolute necessity into consideration, so based on this, it is not permissible to buy an additional house on mortgage for business purpose, despite already having a personal house.
Employment conditions for women
Question 6 :
اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ
Answer :
The Islamic Shari’ah gives permission to women to do job with five conditions. If any one of the five conditions are missing, then woman is not allowed to work. Following are those conditions:1. The clothes should not be transparent from which the hair on the head, or wrist or any other part of the Satr becomes visible.
2. The clothes should not be tight which expose the shape of the body.
3. Any part of the hairs, neck, stomach, wrist or shin should not be visible.
4. There should not be seclusion with a non-Mahram even for a little while.
5. There should not be any risk of Fitnah [evil] if she goes outside or stays over there.
Therefore, it is necessary that all these five conditions are fulfilled. If any one of these conditions are missing, then it is Haraam for women to do job. Along with these five conditions, the most important matter for a woman is to keep her distance from men. Even if a woman wears Burqa’, she cannot stop herself from indulging in Fitnah in case she behaves informally with men. Therefore, a woman should neither behave informally towards the non-Mahram men in any circumstance, nor should she reveal her adornment in front of them. Moreover, if there is even a slightest bit of fear that her presence at any place can cause damage to her respect and dignity, every possible step should be taken to remain safe from it. If protection is not possible, then leaving the job should be given preference.