THE CONCEPT OF HALAL AND HARAM FROM QUR’AN AND SUNNAH PERCEPTION

Abdoul Karim Touré

Faculty of Quranic and Sunnah Studies
Islamic University Science of Malaysia (USIM)

Key words: Halal, Haram, Earning

Introduction

Earning for a living is a mutual and common instinct for all living creatures on earth. Human being
described as the caliph of Allah on the earth * is ordered to earn for a living as a way and means of life to
be able to comply and practice accordingly to the purpose of his creation and his presence on the earth † .
Unlike animals and other living creatures which are just living on the earth to serve ‡ and ease man’s life,
since there are no divine obligations upon them.

Mankind is requested to work and to seek the bounty of Allah for his living. This effort of earning should
only be in the boundary of a rational manner not at the expense of others. Since mankind is naturally
greedy, having the tendency of earning by any means, the Qur’an and Sunnah had traced for Muslims
some ethics which they have to follow throughout their life to avoid falling into illegal and unlawful
earnings.

The aim of this paper is to discuss the concept of halal and haram used by the Qur’an and Sunnah, and
to explain how to make Muslims understand them accordingly. The Qur’an and Sunnah use the word
halal and haram in two different meanings i.e. moral conducts and material. It is very common to hear in
Muslim societies the connotation of halal or haram? Or this is not halal. Even to a certain extent, in some
multi-religious societies the word halal becomes the first thing to be noticed by non-Muslims about Islam.
The concept of halal plays a bigger role in the life of businessmen where they have to satisfy the
demands of their Muslim customers for example to get the confidence in buying and selling in this
sensitive part of Muslim belief. The non-Muslim businessmen who are being “forced” to live together with
Muslims as citizens of the same country, where they have to gather and mix together in some religious or
social occasions to exchange foods or gift. Unfortunately, the word halal which means legal or lawful is
being narrowly understood by many Muslims. A lot of us comprehend halal as to that before any animal
become halal to be eaten, it must be slaughtered according to the Islamic way and the food should not
contain any forbidden elements. The holy Qur’an and Sunnah’s conception of halal, as a matter of fact
consists of two components. Even though, slaughtering animals according to the Islamic way is very
important and crucial to make any meat halal, the Qur’an and Sunnah also emphasize a lot on the origin
and the source of particular earnings of a Muslim.

Correspondence address
E-mel: [email protected]. Tel: 606-798 8517 / 518. Fax: 606-798 8353
Faculty of Qurán and Sunnah. Islamic University Science of Malaysia (USIM), Bandar Baru Nilai, 71800 Nilai,
Negeri Sembilan, MALAYSIA.

*
Referring to Surah Al-Baqarah verse 30 «And remember when your Lord said to the angel: “Verily, I am
going to place (mankind) generation after generation on earth» and Surah Hud verse 61 «… O my
people! Worship Allah: you have no other ilah but Him. He brought you forth from the earth and settled
you therein… ». It is well spread among previous and contemporary scholars referring to the above
mentioned verses that mankind is the Caliph of Allah on the earth , but there are some contemporary
scholars who rejected this opinion saying that there is no proof from the Qur’an neither Sunnah saying
that mankind is the Caliph of Allah on the earth since the verse did not say MY Caliph but just a caliph,
which means that mankind is the successor of a previous creatures -jinn- who lived on the earth before
mankind
†
Referring to Surat Adh-Dhariyat verse 56. «And I (Allah) created not the jinn and mankind except that
they should worship Me (alone)».
*
Surat Al-Jathiyah verse 13. «And (Allah) has subjected to you all that is in the heavens and all that is in
the earth.»
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Halal and Haram in Qur’an and Sunnah

Money plays a very important role in human life. It is the engine and machine of life, the cause of
numbers of conflicts around the world, and capable of putting an end to relationships of close friends and
family members. The holy Qur’an and Sunnah, knowing the sensitivity and impact of money on people,
had protected it with a fence of ethics and rules. In addition, the longest verse in Qur’an is about money § .
The prophet (p.b.u.h.) for its importance insist on it in his farewell sermon.

«It is unlawful for you to shed the blood of one another or take (unlawfully) the fortunes of one
another». [Muslim/ 1218]

These divine rules and regulations are to organize people’s business transactions and all deals related to
money to avoid quarrels and clashes. These rules and regulations are not restricted to the ordinary
Muslims, but also include prophets. The prophet said:

«O people, Allah is Generous and He therefore, accepts only that which is good. And Allah
commanded the believers as He commanded the Messengers by saying: «O Messengers, eat of
the good things, and do good deeds; verily I am aware of what you do» [Al-Mu’minun: 51]. And
He said: «O those who believe, eat of the good things that We gave you» [Al-Baqarah: 172]. He
then made a mention of a person who travels widely, his hair dishevelled and covered with dust.
He lifts his hand towards the sky (and thus makes the supplication):" O Lord, O Lord" whereas
his food is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is
unlawful. How can then his supplication be accepted?» [Muslim/ 1015]

The prophet Muhammad (p.b.u.h.) taught the ummah this teaching in practice. In his last sermon five
days before his demise, he said:

«He whom I have might lash his back; I offer him my back so that he may avenge himself on me.
He whom I have ever blasphemed his honour, here I am offering my honour so that he may
avenge himself» Then he descended, and performed the noon prayer. Again he returned to the
pulpit and sat on it. He resumed his first speech about enmity and some other things. A man then
said: "You owe me three Dirhams." The Prophet said: «Fadl ** , pay him the money. » [Ar-Rahiq
Al-Makhtum, p. 400]

The Qur’an and the Sunnah, in their efforts to guide Muslims and inculcate these teachings in their minds,
use clear and strong words which does not carry other meanings or interpretations but halal in both,
materials and moral conducts.

Haram Material

Haram material is referring to maytah (dead animals) and pork and any meat that is not slaughtered in the
name of Allah. It is mentioned in four places in the holy Qur’an.

«He has forbidden you the maytah (dead animals), and blood, and the flesh of swine, and
that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for
idols, on which Allah’s Name has not been mentioned while slaughtering). But if one is
forced by necessity, without willful disobedience, or transgressing due limits, - then is he
guiltless. For Allah is Oft-forgiving Most Merciful.» [Al-Baqarah: 173]

« Forbidden to you (for food) are: Al-Maytah (the dead animals), blood, the flesh of swine,
and that on which Allah’s Name has not been mentioned while slaughtering (that which has
been slaughtered as a sacrifice for others than Allah, or has been slaughtered for idols) and
that which has been killed by strangling, or by a violent blow, or by a headlong fall, or by
the goring of horns and that which has been (partly) eaten by a wild animal. …But if any is

§
it is called by scholars ayat dayn or mudayanat, the verse of debt
**
He is the prophet’s cousin, the son of the prophet’s uncle - `Abbas.
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 forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most
Merciful.» [Al-Ma’idah: 3]

«Say: I find not in that which has been revealed to me anything forbidden to be eaten by
one who wishes to eat it, unless it be a maytah (dead animal) or blood poured forth (by
slaughtering or the like), or the flesh of swine (pork); for that surely is impure or impious
(unlawful) meat (of an animal) which is slaughtered for idols or on which Allah’s Name has
not been mentioned while slaughtering). But (even so), if a person is forced by necessity,
without willful disobedience, nor transgressing due limits, - thy Lord is Oft-forgiving, Most
Merciful.» [Al-An`am: 145]

«He has forbidden you Al-Maytah (the dead animal), blood, the flesh of swine, and any
animal which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for
idols or on which Allah’s Name has not been mentioned while slaughtering). But if one is
forced by necessity, without willful disobedience, nor transgressing due limits, - then Allah
is Oft-Forgiving, Most Merciful.» [An-Nahl: 115]

It is encouraging to know that Muslims generally are very concerned about the halal and haram material
every where. They are very strict in looking for Islamic symbols of halal in any products. Some of them will
refuse to eat any food unless he is certain and sure that it is of Muslim-slaughtered food or it does not
contain any Islamic forbidden elements.

“I was informed by a religious teacher that some young boys after stealing a chicken, they requested him
to slaughter it according to Islamic way to make it halal for them.”

This paradox behaviour is a result of ignorance, the stolen animal does not become halal by being
slaughtered by a religious teacher neither by an ordinary man contrary of what many Muslims think.

The Qur’an and Sunnah emphasize more on the moral halal and haram which touch directly to the public
rights (haq adamiy or haq fard), whereas the halal and haram material are Allah’s rights (haqqu Llah) †† .

As mentioned by the scholars of Islamic jurisprudence, the public right is priors to Allah’s rights in certain
things. (Asy-Syatibi, vol. 1 p. 652; Sha’ban, p. 223; Sano, p. 181) ‡‡ .

It is stated in the end of the four verses above that a Muslim can consume a forbidden meal, such as
maytah or pork under necessity and emergency case, whereas there is no single verse or hadith where it
is allowed for a Muslim to take someone’s money or belongings without his permission or consent, except
in one situation as reported by Al-Bukhariy and Muslim in the hadith.

Narrated by `Uqbah bin `Amir: We said, “O Allah’s Apostle! You send us out and it happens
that we have to stay with such people as do not entertain us. What do you think about it?”
Allah’s Apostle said to us: «If you stay with some people and they entertain you as they

††
Haqqu Llah or divine right is for two types, 1- such as prayers, fasting, pilgrimage, zakat. 2- social right,
any thing related to people, their belonging, life, security dignity, any thing of public interest. It is called
Allah or divine right for its sacred, for no one has the right to drop it, since it concerns all
‡‡
The Divine or social or public right is never forgiven by Allah unless the owner(s) of the right himself
(themselves) forgive whereas Allah can drop His right and forgive. See Surah An-Nisa’ verse 48, 116 and
Surah Az-Zumar verse 53. In this regard it is said that the servant’s due or private life is prior to Allah’s
right. The Messenger of Allah (peace and blessings be upon him) once asked his Companions: «Do you
know who the insolvent is?». They replied, “An insolvent man among us is one who has neither dirham
with him nor wealth.” The Prophet said: «The insolvent of my Ummah would be the one who would come
on the Day of Judgment with prayers and fasts and zakah but (he would find himself bankrupt on that day
as he would have exhausted his funds of virtues since) he hurled abuses upon others, brought calumny
against others, unlawfully consumed the wealth of others, shed the blood of others and beat others. Thus,
every one of them would be given of his good deeds (that is, his virtues would be credited to the account
of those who suffered at his hand). And if his good deeds fall short to clear the account, then he would be
given of their sins and he would be thrown into the Hellfire.» [Sahih Muslim/ 2581].
3
 should for a guest, accept is; but if they do not do then you should take from them the rights
of the guest, which they ought to give.» [Al-Bukhariy/ 6137] [Muslim/ 1727]

Haram Moral

Moral haram is referring to all sorts of cheating and fraud conducts in business transactions and other
deals related to money.

«And do not eat up your property among yourselves for vanities, nor use it as bait for the
judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's
property.» [Al-Baqarah: 188]

«O ye who believe! Eat not up your property among yourselves in vanities: But let there be
amongst you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for
verily Allah hath been to you Most Merciful!» [An-Nisa’: 29]

«O ye who believe! There are indeed many among the priests and anchorites, who in
Falsehood devour the substance of men and hinder (them) from the way of Allah. And
there are those who bury gold and silver and spend it not in the way of Allah: announce
unto them a most grievous penalty» [At-Taw bah: 34]

These three verses in a very clear manner prevent Muslims from exploiting each other in all types of
activities of earning. It is much regretful to realize that Muslims in this particular situations are on the brink
of the pit of hell (jahannam).

«All flesh feed by haram deserve nothing but hell.» [At-Tirmizi/ 641]

In their effort to reduce the unemployment rate and the dependence of citizens on the government for
jobs, many governments encourage and help by giving loans to their citizens to start business in small
and medium industries. This policy reduces the government’s burden tremendously, furthermore it helps
to create more jobs opportunities.

Unfortunately, some Muslims do not bother or make efforts to abide by the Islamic rules and ethics in
earnings, either due to ignorance or negligence, in their daily activities of earning moneys, including
businessmen, academicians, politicians and others.

Businessmen

One does not make efforts to differentiate the types of fraud in almost all aspects of business transactions
in Muslim societies. Starting from advertisement to small and big businesses. Not to mention the negative
impact of this social disease on the society, where a group of people take advantage of people’s need to
abuse and exploit them.

Some aspects of this trickery and fraud observed in our daily life example in TV, Radio, Newspapers and
internet - when some companies advertise their products for the so-called sale or discounts. They
mention a huge discount of more than 50% or 70%, or register yourself now for free, but at the bottom of
the advertising board in a small character- maybe purposely not to be seen properly by people- it is
written “terms and conditions apply”. By reading carefully these terms and conditions, we realize that the
so-called new price after discount is the same or higher than the previous one. For the so-called free
registration, it will be added in the first bill, where you are forced to pay it or see your service being
cancelled in failure to pay. This is called al-ghubn or al-ghabn in Fiqh al-Islamiy. (Qal`aji, p. 297).

Another type of trick well-spread every where, is the attractive photo of some products which appears in
the advertisement but does not sometime reflect the real size of the product in the box, or putting less
water but add lots of ice in order to fill up the whole glass. This kind of attitude is considered as cheating
and it is included in the saying of Allah:

4
 «Woe to Al-Mutaffifin (those who give less in measure and weight) those who, when they
have to receive by measure from people, demand full measure, but when they have to give
by measure or weight to (other) give less than due. Do they not think that will be
resurrected (for reckoning)» [Al-Mutaffifin: 1-4]

The offence of such wrong-doing is morally serious and one of the mission of Allah’s messenger, prophet
Shu’aib was to eradicate such diseases in his community. (Qutb, vol. 6, p. 3855)

«O my people! worship Allah; Ye have no other god but Him. Now hath come unto you a
clear (Sign) from your Lord! Give just measure and weight, nor withhold from the people the
things that are their due; and do no mischief on the earth after it has been set in order: that
will be best for you, if ye have Faith.» [Al’A`raf: 85]

«O my people! Worship Allah: Ye have no other god but Him. And give not short measure or
weight: I see you in prosperity, but I fear for you the penalty of a day that will compass (you)
all round. "And O my people! give just measure and weight, nor withhold from the people the
things that are their due: commit not evil in the land with intent to do mischief.» [Hud: 84-85]

Taxi drivers

In certain countries, some uncourteous and greedy taxi drivers abuse and take advantage of foreign
tourists or even a few unaware local customers by using a longer instead of the short or normal distance
to reach the destination. This kind of abuse takes another aspect where in some countries the local
currency is also called dollar beside the local name. At the end of the trip the taxi driver informs the
foreign customer the amount of the trip by – for example - 50 dollar. The customer, not being aware that
the local currency is not in dollar, will pay 50 US which is higher in value than the local currency. This
shameful attitude besides being haram, it spoils the image and reputation of any countries. The hadith of
the prophet (p.b.u.h) said: any flesh feed through illicit and haram earning deserves nothing but hell.
(Jahannam) [Tirmizi/ 641]

Public servants and personnel

It is known that both public and private sectors impose on their employees a daily report which starts from
8 a.m. to 4 or 5 p.m. to ensure the smooth going of the work. Unfortunately there are some irresponsible
employees –generally in the public sector– having some other activities out of the officials, request their
colleagues in the office to punch on their behalf. Or they come in, early morning to punch and later they
disappear. Such practice is considered as cheating and illegal, therefore any money earned from such
manner is haram. The prophet (p.b.u.h.) said in a hadith reported by `Abdu Llah bin Mas`ud: «He who
deceives us is not from us, fraud and delude are in fire». [Sahih Ibn Hibban/ 572]. He said in another
hadith reported by `A’ishah and Anas bin Malik: «Muslims are upon their agreements.» [Sunan Dar Qutni/
2538].

The agreement upon which the employee is requested to abide by is well determined in the letter of
appointment, failure to fulfill that agreement in dishonest way is considered as breach of the agreement
and cheating to the employer. In consequence, any earnings of this kind of behaviour is haram.

In hadith reported by Abu Hurayrah, the prophet (p.b.u.h.) said: «A time will come when one will not care
how one gains one’s money, legally or illegally. [Al-Bukhariy/ 2059, 2083] Any flesh feed through illicit and
haram manner deserve nothing but hell. [Tirmizi/ 614].

A Muslim should worry more about the source of his earnings rather than worrying of finding Muslim’s
food or restaurants. To create a prosperous society, a pure Islamic environment free from fraud and spirit
of cheating and greedy, each employee in all level should perform his best and consider that he is
working for his own. Such attitude will help for the economic development.

Fraud, cheating or mark up the price mean bankruptcy and downfall of companies follow by the slow turn
of the national economy, and the natural consequence is the unemployment. For that reason the holy

5
Qur’an makes a duty upon all the society to protect the money of every single individual which means
protection of the whole society’s money.
«And give not unto the foolish your property which Allah has made a means of support for
you…» [An-Nisa: 4]

The Qur’an considers the money of an individual who is not mentally capable to invest as the money of
the whole society. (Rida, vol. 5, p. 37).

Islam prohibits any types of fraud and deception, whether it is in buying or selling or in any other matters
between people. The Muslim must be honest and truthful in all situations, holding his faith dearer than
any worldly gain. The prophet (p.b.u.h.) said:

«Both parties to a business transaction have a right to cancel it as long as they have not
separated. If they tell the truth and make everything clear, they will be bless in their transaction,
but if they lie and conceal anything, the blessing will be blotted out». Reported by Hakim bin
Hazam [Al-Bukhary/ 1973, 1976].

He said in another hadith reported by Uqbah bin Amir:

«It is not permissible to sell an article without making everything (about it) clear, nor is it
permissible for anyone who knows (about its defects) to refrain from mentioning them.» [Sunan
bin Maja 2246 & Sunan Al-Bayhaqi, 10515]

Once, when passing by a grain merchant, the prophet (p.b.u.h) thrust his hand into the heap of
grain and found it wet. «What is this, O merchant?» he asked. “It is because of the rain,” the man
replied. The prophet (p.b.u.h.) then said to him: «Why did you not put it on top so that people
could see it? He who deceives us is not among us.» Reported by Abu Hurayrah. [Sahih Muslim/
147]

In another hadith reported by Abu Hurayrah, the prophet passed by a heap of grain which was
made to look good by the merchant. The prophet (p.b.u.h.) put his hand into it and found it to be
bad. He told the merchant: «Sell the good and the bad separately. He who deceives us is not
among us». [Musnad Ahmad/ 5113]

Lawyers

«O ye who believe! Eat not your property among yourselves in vanities: But let there be amongst
you Traffic and trade by mutual good-will: Nor kill (or destroy) yourselves: for verily Allah hath
been to you Most Merciful!» [An-Nisa’: 29]

The prophet said:

«Whoever takes the property of a Muslim by taking a false oath, will meet Allah Who will be angry
with him». Then the Prophet recited the verse: «Verily those who purchase a small gain at the cost
of Allah’s Covenant and their oaths, they shall have no portion in the Hereafter, neither will Allah
speak to then, nor look at them» [Al-Bukhariy/ 7445]

Narrated Ummu Salamah, the prophet said:

«You people present your cases to me and some of you may be more persuasive in presenting
their argument. So, if I give some one’s right to another (wrongly) because of the latter’s (trickly)
presentation of the case, I am really giving him a piece of fire; so he should not take it» [Al-
Bukhariy/ 2680]

Some lawyers can be directly or indirectly be among the group mentioned in this verse and two hadiths.
Being a lawyer is a noble job, especially as the Muslims, we intend to help someone we are sure that
he/she has been a victim of injustice. Unfortunately some lawyers, being forced by the spirit of greed to
accumulate the maximum amount of money. Hence, forget about their profession in the Islamic ethics.
They are ready to defend a person that they are sure of his injustice, as long as he is paying a huge
amount of money to be free before the judgement. Any money earned in this kind of defence is haram,

6
because it will be at someone’s expense which is the victim’s of injustice. Therefore, this is what the verse
and hadiths meant directly.

Fortune tellers

«O ye who believe! there are indeed many among the priests and anchorites, who in
Falsehood devour the substance of men and hinder (them) from the way of Allah. And there
are those who bury gold and silver and spend it not in the way of Allah: announce unto them
a most grievous penalty- » [At-Tawbah: 34]

`A’ishah reported that her father Abu Bakr had a slave boy who brought him one day some
food. The slave boy later asked Abu Bakr once he finished eating, “Do you know the source
of this food?” “No”, answered Abu Bakr. The boy said, this is the paid of a fortuneteller in
which I lie to the person a long ago. Abu Bakr then put his fingers in his mouth to vomit all
what he had eaten. (Al-Ghazali, vol. 2, p. 103; Al-Bukhary/ 3629; Fathu l-Bary, vol.10, p. 266)
any money earn in such activities is consider haram. (Rida, vol. 10, p.353)

Narrated Abu Mas`ud:

The prophet forbidden the utilization of the price of a dog, the earnings of prostitute and the
earnings of a fortune teller [Al-Bukhariy/ 5761]

Academicians

Unfortunately academicians who are considered as the spiritual leaders of the society are not free from
this kind of wrong-doing. In the intention to be promoted to a new academic title, example Associate
Professor or Professorship, some lecturers prefer a shorter route instead of spending some of their time
in research and reading in order to produce their original work. They may request the service of some
others for a sum of money or simply copy a whole article from the internet and put their names on it/them.

Similar behavior is practiced by some post graduate students, Master or PhD. Being busy in other works
outside their study, they may request the service of some people for a return of pay.

Any promotion achieved or degree obtained in such manner is illegal, consequently any earning in result
of this is considered haram. It is supported by the hadith reported by Ibn Mas`ud: «He who deceives us is
not from us, fraud and delude in hell. » [Sahih bin Hibban/ 572] (Rida, vol. 8, p. 489).

Politicians

Those easily trapped in this kind of misbehaviour to earn and accumulate haram wealth are politicians
and holders of high ranking positions in both public and private sectors. Some of them try to legalize this
illicit act by calling it gifts or commission, but whatever they named it, they do not change the facts and
realities. The only name for this kind of act is corruption, any cent earned beyond the official salary is
corrupt and haram. The prophet (p.b.u.h) said in hadith:

«When we –prophet- appoint a person to a position, we take care of his provision. If he takes
anything beyond that it is an illegal gain. » [Abi Dawud/ 2943]

The prophet (p.b.u.h.) said: «Allah curse the one who offers the bribe, the one who receives
it, and the one who arranges it. » [Tirmizi/ 1336].

In another hadith reported by Abu Hurayrah, He said:

«Do not commit what the children of Israel had committed, by legalizing the illicit act in trick
and subterfuge manner. » (Tafsir bin Kathir: vol 1 p.103)

7
Caliph `Umar bin `Abdul-`Aziz, refused to accept gift. On being informed that the prophet (p.b.u.h.) had
accepted gifts, he said: “To him it was a gift, but to us it is a bribe.”(Al-Ghazali, vol 2, p. 170; Al-Qardawi,
p. 331)

The prophet (p.b.u.h.) sent a man to collect a Zakat from the Azd tribe. On returning to the prophet
(p.b.u.h.) he kept something for himself, telling the prophet (p.b.u.h) “that is for you and this is for me as a
gift.” Thereupon the prophet (p.b.u.h.) became angry and said: «If what you say is right, would these gifts
have reached you if you had remaining your father’s or mother’s house? » He then continued, why should
a person employed by me say, “that is for you and this is for me as a gift? ‘ Did gifts reach him while he
lived in his mother’s house? By Him in Whose hand is my soul, any one takes something wrongfully, he
will be asked by Allah to carry it on the day of Resurrection. So let none of you come on the day of
resurrection carrying a braying camel, a mooing cow, or a bleating goat (which he received in this
manner). He then raised his hands High in supplication and said, O Allah have I conveyed the message?”
(Fathu l-Bari, vol. 5 p. 271 & vol. 12, p. 436.) [Muslim/ 1832]

Imam al-Ghazali said: in view of these reprimand, the judge or the governor or any one in a position of
authority should imagine himself sitting in his father’s or mother’s house. If he thinks that even after
leaving the job he will still have received this gift while sitting in his mother’s house, he may accept the gift
offered to him, on the other hand, this gift is offered to him because of his position of authority, he must
not accept it. If he finds it difficult to decide, concerning gift from his friends whether they would still have
given to him if he were not in that position, it is doubtful situation and it is preferable to avoid accepting
them. (Al-Ghazali, vol. 2, p. 170)

Conclusion

Muslim is permitted to acquire wealth as much as he desires, provided that he acquires it through lawful
means and increase it through lawful investments. Taking a bribe is one way of consuming someone
else’s wealth wrongly. A bribe refers to any kind of property offered to a judge or public servant in order to
obtain a decision in favor of oneself or against a rival or to expedite one’s own affair - or to get a contract-.
(Al-Qaradawi: 329)

These are some ethics imposed by the Qur’an and the Sunnah upon Muslims to be cautioned in their
daily earning, besides their concerns about the way of slaughtering animals. Both types of halal and
haram are Allah’s instruction to be obeyed. The quality of our earning rather than the quantity is more
important; how we feed our family, because any flesh fed by haram deserve nothing but hell.” It is a sin to
follow some instructions and neglect or abandon others.

«…Then do you believe in a part of the Scripture and reject the rest? Then what is the reward
of those who do so among you except disgrace in the life of this world, and on the day of
Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware
of what you do. » [Al-Baqarah: 85]

Muslim societies nowadays are devastated by the growing spirit of grasp and greed, concerns about
accumulating wealth in quantity at the expense of the Islamic ethics in business. Fraud, cheating, trickery
are seen in almost all aspects of daily transaction. Corruptions in all levels are alarming.

«A time will come when one will not care how one gains one’s money, legally or illegally»
[Al-Bukhariy/ 2059, 2083]

Being aware of its negative impacts on the societies, some Muslim leaders nowadays have taken the
initiative to eradicate this social disease from the society. Needless to say that this good initiative will be a
very difficult task if not impossible without the full cooperation from all individuals in the society.

8
References

Al-`Asqalaniy, Ahmad bin `Aliy bin Hajar. 2000/ 1421H. Fathu l-Bari. Riyad: Dar As-Salam.

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