Econimics and Business

Permanent Committee Fatwas
Browse by volume number > Browse by volume number > The first group > Volume twenty-three: (oaths - vows - imamate) > Rulership and AlSiyasah Al-Sharìyyah > Fraud in bringing workers
The second question of Fatwa no. 2206:
Q 2: A husband does not have the legal right to sponsor his wife whom he wants to bring to Bahrain. She cannot enter the country unless her husband presents official documents stating that she will come to this country to work as a nanny for other people's children. The person who will do the visa papers for her intends that she will enter the country to live with her husband and children, namely, a nanny for her children. Is this permissible or is it a form of lying?
A: If this woman enters the country to work as nanny for her sponsor's children, there is no harm in that. However, if it is just to deceive the authorities and the real purpose behind her entering the country is to live with her husband and children, not to work as a nanny, this is impermissible and a prohibited lie. ( Part No : 23,Page No:473) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta'

Member Àbdullah ibn Qaùd Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume twenty-three: (oaths - vows - imamate) > Rulership and AlSiyasah Al-Sharìyyah > Fraud in issuing land grants
The third question of Fatwa no. 19842:
Q 3: Two years ago, one of my colleagues phoned me from Tabuk and asked me to send him a copy of the family record to apply for a piece of land through the municipality of Tabuk for low-income people. I sent him the papers and he phoned again requesting me to attend to complete some papers. He did all the necessary procedures and the last step was that I should submit the application to the judge in the Court of Tabuk. The judge signed and sealed the application and we submitted it to the municipality that will transfer it to the Ministry to give it a code under my name. Later, a title deed of the land will be issued in my name. Respected shaykh! am I entitled to the land of Tabuk or not? It should be noted that I live in Riyadh and work there. May Allah reward you with the best!
A: If this privilege in Tabuk does not violate the laws of the country, it will be permissible for you to enjoy it. ( Part No : 23,Page No:457) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Bakr Abu Zayd Member Salih AlFawzan Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Àziz Al AlShaykh The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume twenty-three: (oaths - vows - imamate) > Rulership and AlSiyasah Al-Sharìyyah > Fraud to receive Sadaqah
Fatwa no. 14488
Q: I am an old man who has suffered paralysis since childhood, and I am also poor. A benevolent man (May Allah reward him) gives each poor person 100 SR and takes a copy of their ID cards. i take copies of some people's iD cards then go to that benevolent man and take money from him through these iD cards. it should be noted that those people give me their iD cards willingly. A brother told me that it is not permissible for me to do so. Is it permissible for me to do so or not? I appreciate your advice!
A: This is not permissible. You should only take the charity due to your own ID card. ( Part No : 23,Page No:466) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume twenty-three: (oaths - vows - imamate) > Vows > Fulfilling a vow like paying a debt
( Part No : 23,Page No:326) Fatwa no. 16698 Q: I made the intention that, if Allah so wills, I will perform Hajj with my wife this year. However, when I calculated my finances until the time for Hajj, I realized that I will not have enough to cover the expenses for Hajj and a Hady (sacrificial animal offered by pilgrims). is it permissible for me to borrow some money to pay for these expenses? It is noteworthy to say that the salary that I will receive from my work at the end of Dhul-Hijjah will be more than the amount that I need to borrow. Also, while I was in Egypt, I made a vow to donate 1,200 Riyals to help to build a mosque there. is this vow considered to be a debt that i am obligated to pay before Hajj? They pay our salaries three months at a time before we travel and I will be able to pay the amount of my vow from this. Please advise me on this matter and may Allah guide you to the right path!
A: First: It is permissible for you to borrow some money to complete the expenses for your Hajj, but this is not obligatory on you. Second: It is obligatory on you to fulfill your vow in the time you specified, as the mentioned vow is a vow of obedience. It was authentically reported that the Prophet (may peace be upon him) said, Anyone who vows to obey Allah, should obey Him. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta

Member Bakr Abu Zayd Member Àbdul-Àziz Al Al-Shaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume one (Àqidah 1) > Creeds > Taswir > Earning living from photography and putting photos of living beings at homes
Fatwa no. ( 413 ):
Q: When I read the Hadith cited in the book entitled "Al-Tawhid", in the Chapter on the torment of image-makers, I found that their torment is very severe as the Prophet (peace be upon him) said: The people who will receive the severest punishment on the Day of Resurrection will be those who emulate Allah's creation. Does this Hadith apply to today's photographers who have studios? What is the ruling on people who keep photographs of themselves, their friends or relatives as mementos not for bringing blessings, and people who keep some useful magazines like "Al-Àraby" to benefit from their sciences and knowledge, not for the photographs?
A: The committee believes that taking photographs of living beings is not permissible according to the authentic evidences reported from the Messenger of Allah (peace be upon him) like the Hadith mentioned ( Part No : 1,Page No:680) by the questioner.This ruling applies to the people who make photography their profession to earn their living or who take it as a hobby. It also applies to a person who makes images by drawing with their hand or by the camera or any other tool. Yet, it is permissible to take photos if there is a need for it, for example to obtain a citizenship or a passport, or, as in the case of taking photos of criminals, to identify them and arrest them if they commit a crime or try to flee and such necessary cases. Also there is no legal reason that prohibits keeping photographs of living beings at homes if they are given a menial value, and being trodden on by feet and so. Likewise, if the photo is in a passport or a citizenship, it is permissible to have it at home and carry it because this is necessary. On the other hand, it is not permissible to keep a photo to glorify the object in it, and the ruling on doing so varies from major Shirk (major form of associating others in worship with Allah) to a sin depending on the intention of the person who keeps the photo at home as mementos of someone. This is not permissible because the basic rule prohibits such practice. So it is not permissible to take these photographs or keep them at home except for a legal purpose and keeping a photo as mementos is not a legal purpose. As for the magazines that include indecent photos, it is not permissible to buy them or keep them at home because the evils of keeping them exceed the benefits you mentioned in case they have any. Otherwise, its prohibition will be highly stressed. ( Part No : 1,Page No:681) The Prophet (peace be upon him) said: What is Halal (lawful) is clear and what is Haram (prohibited) is clear, but in between them there are doubtful matters that most people do not know about. So anyone who guards himself against these doubtful matters saves his religion and his honor. And anyone who falls into these doubtful matters is like a shepherd who grazes (his animals) near a Hima (private pasture) and is on the verge of entering it. Every king has a Hima and the Hima of Allah on the Earth is His forbidden matters. Also he (peace be upon him) said: Leave what causes you doubt and turn to what does not cause you doubt. Moreover, he (peace be upon him) said to the man who came to ask him about righteousness: Righteousness is that about which the soul feels tranquil and the heart feels tranquil, and sin is that which is abrasive to the soul and the breast
even though people again and again give their legal opinion [in its favor]. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Sulayman Ibn Mani` Member Àbdullah ibn Ghudayyan Committee Deputy Chairman Àbdul-Razzaq Àfify
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Exchange as a condition of selling gold
( Part No : 13,Page No:464) ( Part No : 13,Page No:465) Selling gold ( Part No : 13,Page No:466) The second question of Fatwa no. 1599 Q 2: If a person sells an amount of gold to another, and the buyer does not have some or all of the value, not even after a few days or one or two months, is this permissible or not?
A: If the price for which someone buys the gold is in the form of gold or silver or money of equivalent value, this is not permissible, rather it is haram (prohibited) because it involves Riba Al-Nasi'ah (usury of delay, conditional excess for delay of payment). If the purchase is made with other goods such as cloth or food etc, then it is permissible to delay the payment. May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Ghudayyan Committee Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Riba > Exchanging a known car for another known one
The third question of Fatwa no. (9809):
Q 3: I have a car, and I want to exchange it for another one of the same model. However, the new one has two compartments and my car has one only. I will pay four thousand Riyals to the car owner in return for this. However, some knowledge seekers told me that this is considered Riba (usury). What do you think of this issue?
A: exchanging a known car with another one that is also known is permissible, whether they were of the same model and value or not, because cars are not of the types that entail Riba. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Exchanging bracelets with smaller ones and paying the difference in value
The first question of Fatwa no. 18387:
Q 1: Some of my relatives bought gold bracelets and after returning home we discovered that they are of a larger size. The following day, I gave them back to the gold trader and asked him to replace them with bracelets of a smaller size. The gold trader took the bracelets, demanded the bill, weighed the bracelets and then gave me bracelets of a smaller size. He also gave me the difference in price. It is worth mentioning that I only intended to replace the gold just as the case with buying clothes or anything else. Your Eminence, is such a transaction considered Riba (usury)? Appreciate your guidance, may Allah reward you.
A: If what you have mentioned is meant to annul the contract and return the unsuitable bracelets then buy bracelets of a smaller size at a lower price, there is nothing wrong in this and it is not considered Riba. On the other hand, if what you have mentioned is meant to replace the first bracelets ( Part No : 13,Page No:500) with smaller ones and pay the difference in price, then this is Riba because it is a sort of exchanging gold for gold with additional money taken. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Member Bakr Abu Zayd Member Salih AlFawzan Deputy Chairman Àbdul-Àziz ibn Àbdullah Al AlShaykh The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Exchanging gold for gold
Q 3: Nowadays, gold is sold in the following way: A person may have second-hand gold, which they want to replace with new gold and since it needs to be given a new shape and this costs money, I buy the old gold for a lower price. I, then, pay the price of the old gold in cash and weigh the new gold according to the market price, that is, at a price that is higher than that of the used gold since it is new. It is to be noted that I impose no condition on the buyer to buy the new gold from me. ( Part No : 13,Page No:470) I give them the choice to either buy from me or from anyone else. Please advise!
A: There is nothing wrong with buying gold and giving its value to the person who sells it and then selling them new gold at the known market value without any condition. This is because it is obligatory on you to pay the cost of the sold gold to its seller in cash, who is given the choice to buy new gold either from you or from anyone else and pay for it in cash. There is no harm if the money you have given them is included in the money they will give you, because exchanging gold for silver or for any other currency is only permissible when it is done hand to hand. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions.

Member Àbdullah ibn Qaùd Member Àbdullah ibn Ghudayyan Committee Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Exchanging money hand to hand
The third question of Fatwa no. 4260
Q 3: What is the ruling on the exchange of money in the following manner: ( Part No : 13,Page No:448) It is well known that many Algerians travel to France. Some people take French currency from Algerian workers there in this way: 1000 francs for 2000 Algerian dinars and sometimes for more than that. When they return they hand the money to the families of the Algerian workers in Algerian currency, that is the money is not exchanged through a hand-to-hand transaction. It should be noted also that Algerian currency is internationally higher in value than French currency. What is the ruling on that?
A: If the case is as you have mentioned, this exchange of money is not permissible except by handto-hand transaction. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Exchanging Saudi coins for foreign paper money
( Part No : 13,Page No:462) Fatwa No. ( 15803 ) Q: I acted upon a fatwa issued by His Eminence Shaykh Muhammad Al-Salih Al-Ùthaymin regarding the permissibility of exchanging Saudi banknotes for Saudi coins each valuing one Saudi riyal for those who use international coin-operated phones at phone booths. Later on, we found out that you deemed it impermissible. Therefore, we found a way out; if someone wants to exchange currency for such a purpose, he should first exchange the Saudi banknotes with foreign banknotes so that I give him Saudi coins in return, one Saudi riyal each, in order to use them for calling from coinoperated phones. Please give me a fatwa on the issue, may Allah reward you good and protect you!
A: If the reality is as you have mentioned, it is permissible for you to sell Saudi metal coins for foreign banknotes on the condition that mutual receiving of both parties due amounts takes place in the same contract session. This is based on the Hadithrelated by Ahmad and Muslim on the authority of Ùbadah ibn Al-Samit (may Allah be pleased with him) who reported the Prophet (peace be upon him) to have said: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these types differ, then sell as you wish if payment is made hand to hand. It is well-known that ( Part No : 13,Page No:463) metal coins represents one type, while foreign banknotes represent another type. Thus, it is permissible that they be exchanged if equal in amount and payment is made hand to hand. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Bakr Abu Zayd Member Àbdul-Àziz Al AlShaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Exchanging the local currency for a foreign one
Fatwa no. 9236
Q: I keep a sum of money in the bank in Saudi riyals. I wish to exchange it for dollars or any other foreign currency. The bank does not put the new amount ( Part No : 13,Page No:454) in my account or open another account for it. Rather it gives me a check of the amount of the foreign currency drawn on the same bank or any other bank at the current market price. Is this permissible? If someone is traveling abroad, can they take checks provided by the bank with the currency of the foreign country to which they are traveling?
A: First: If you wish to exchange local currency for a foreign one, there is no harm provided that the exchange takes place on the spot. Receiving the check stands for receiving the amount written in the check. Second: It is permissible for a traveler to exchange local currency for a foreign currency according to the same previous condition; that it is hand to hand. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions.

Member Àbdullah ibn Qaùd Committee Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Fara'id > Starting by distributing the inheritance or repaying the debt > Excluding the bedroom and the wife's property from the husband's inheritance
( Part No : 16,Page No:419) ( Part No : 16,Page No:420) Inheritance The first question of Fatwa no. 9096 Q 1: a man died and left behind a lot of money for his children. The deceased is also indebted to someone. Could you please provide us with an ayah (Qur'anic Verse) or a Hadith indicating that the inheritors can distribute the inheritance and then settle his debt?
A: If the deceased person is indebted, it is obligatory upon the inheritors to settle his debts first and then execute his legal will if he made one. Afterwards, they should distribute his legacy to the inheritors acting upon the saying of Allah (may He be Exalted): Surah Al-Nisa', 4: 11 Allh commands you as regards your childrens (inheritance): to the male, a portion equal to that of two females... to His saying: Surah Al-Nisa', 4: 11 after the payment of legacies he may have bequeathed or debts... Then Allah says: Surah Al-Nisa', 4: 12 In that which your wives leave, your share is a half if they have no child... to His saying: Surah Al-Nisa', 4: 12 after payment of legacies he (or she) may have bequeathed or debts, so that no loss is caused (to anyone). This is a Commandment from Allh; and Allh is Ever All-Knowing, Most-Forbearing... May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Chapter on mortgage > Exploiting mortgages in return for a loan
The second question of Fatwa No. ( 17393 )
Q: It is a widespread practice in some villages in Egypt to mortgage agricultural land, i.e. a temporary, conditional contract of the land is made by an insolvent person to a creditor as security for performance of repayment of a debt. The creditor possesses the land owned by the debtor making use of its crops and revenues while the original owner ( Part No : 14,Page No:178) receives nothing. The agricultural land remains in the possession of the creditor till the debtor repays the debt. what is the ruling on mortgaging agricultural land? Is it permissible for the mortgagee to make use of the land's revenue?
A: A creditor may not stipulate interest in return for the loan he gives. In this regard, the Prophet (peace be upon him) stated: Every loan followed by a profit is deemed Riba (usury). The abovementioned rule is an issue of scholars' unanimous agreement. Included under this rule is the case mentioned in the question, i.e. the mortgagee possessing and making use of the land till the debt is paid off by the owner. Likewise, a creditor may not take the revenue of the land in return for delaying the date of maturity. Moreover, mortgage is no more than a security for the repayment of the debt. Thus, mortgages may not be exploited in return for a loan or for default on payment of the debt. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdul-Àziz Al AlShaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > Group two > Volume one: (Àqidah) > Acts commensurate with Kufr > Exploiting non-Muslims in transactions
Fatwa no. 20175:
Q: i work in a restaurant and when non-Muslim foreigners come to have their meals, we charge them double the price. is this permissible?
A: A non-Muslim should be treated equally as other Muslims concerning business dealings. Therefore, Muslims should be honest when dealing with non-Muslims and not cheat them. They should not be charged double the price that Muslims pay; however, this does not mean we should love and befriend them. We should feel aversion to them for the Sake of Allah and indeed, this is the firmest commitment of Iman (belief). May Allah grant us assistance. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Member Deputy Chairman Àbdul-Àziz Al Al-Shaykh The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Bakr Abu Zayd Salih Al-Fawzan
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Chapter on mortgage > Exploiting mortgages in return for a loan
Q: It is a widespread practice in some villages in Egypt to mortgage agricultural land, i.e. a temporary, conditional contract of the land is made by an insolvent person to a creditor as security for performance of repayment of a debt. The creditor possesses the land owned by the debtor making use of its crops and revenues while the original owner ( Part No : 14,Page No:178) receives nothing. The agricultural land remains in the possession of the creditor till the debtor repays the debt. what is the ruling on mortgaging agricultural land? Is it permissible for the mortgagee to make use of the land's revenue?
A: A creditor may not stipulate interest in return for the loan he gives. In this regard, the Prophet
(peace be upon him) stated: Every loan followed by a profit is deemed Riba (usury). The abovementioned rule is an issue of scholars' unanimous agreement. Included under this rule is the case mentioned in the question, i.e. the mortgagee possessing and making use of the land till the debt is paid off by the owner. Likewise, a creditor may not take the revenue of the land in return for delaying the date of maturity. Moreover, mortgage is no more than a security for the repayment of the debt. Thus, mortgages may not be exploited in return for a loan or for default on payment of the debt. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdul-Àziz Al AlShaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Chapter on mortgage > Exploiting the pawned land in return for the mortgage
Q: Two parties of a contract - the first party being a creditor ( Part No : 14,Page No:179) and the second party being an owner of agricultural land (a farm) - agree that the owner of the land receives a sum of money (i.e. several thousand) in return for giving the creditor as a mortgage a plot of arable land whose extent and boundaries are defined. The first party (the creditor) pays rent to the owner of the land, tills, fertilizes, irrigates and performs all other cultivation-related tasks. He thus takes its crops and revenues and the land remains in his possession till the owner repays the debt, bearing in mind that it is based on mutual agreement and consent of the two parties. I adjure you by Allah to inform me whether such a transaction is Halal (lawful) or Haram (prohibited). May Allah make you a support for Muslims in clarifying religious matters.
A: The above-mentioned transaction is impermissible. In fact, it is a loan yielding interest which is Riba (usury). Actually, their mutually agreeing on it does not render it permissible. What is considered is only the Shar`y (Islamic legal) validity of a contract not merely mutual agreement and consent on a prohibited transaction, and Allah knows best. May Allah grant us success! May peace and blessings
be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume twenty-four: (miscellaneous 1) > Book of miscellaneous > Dress and adornment > Exported leather clothes
The fourth question of Fatwa no. 4091
Q 4: What is the ruling on leather belts, shoes and coats manufactured in the West? Are we permitted to wear these leather products since we do not know the reality of their purity and whether they are made of the skin of slaughtered animals or pigs?
A: The basic ruling is that these leather materials are pure and it is permissible for Muslims to wear them unless they are proved to contain things that make them impure or render their wearing prohibited, such as being made of skins of pigs or ( Part No : 24,Page No:29) animals that are not slaughtered in the Shar`y (Islamic legal) way or tanned. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume twenty-four: (miscellaneous 1) > Book of miscellaneous > Dress and adornment > Extravagance in furniture
Q 2: is it Haram (prohibited) to buy average modern furniture? It is important to know the answer, as I will be married to a Muslim who wants to furnish the house with what was used during the days of the Messenger (peace be upon him) and we hold different views in this regard.
A: It is not Haram to buy average furniture and moderation is the best way. Allah says, Surah AlFurqan, 25: 67 And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes). ( Part No : 24,Page No:100) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Sale contract > Basics of economy in Islam
What are the principles of the Islamic economy? The sixth question of Fatwa no. 17627: Q 6: what are the principles of the Islamic economy?
A: The Islamic economy depends on Shar`y (Islamically lawful) trade through investing money in ways that Allah (may He be Exalted) made Halal (Lawful) according to the regulations of Shar`y dealings and transactions. This is based on the basic principle of permissibility as far as transactions are concerned, and abstaining from all that Allah (may He be Exalted) prohibited, such as Riba (usury/interest). Allah (may He be Exalted) says: Surah Al-Baqarah, 2: 275 whereas Allh has permitted trading and forbidden Rib (usury) and He (may He be Exalted) said: Surah Al-Jumuàh, 62: 10 Then, when the (Jumuah) Salt (prayer) is ended, you may disperse through the land, and seek the Bounty of Allh (by working, etc.), and remember Allh much: that you may be successful. ( Part No : 13,Page No:8) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Bakr Abu Zayd Member Àbdul-Àziz Al Al-Shaykh Member Salih Al-Fawzan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > Group two > Volume two: (Àqidah) > Fitnah > Barriers of commitment
Fatwa no. 14833
Q: May Allah (may He be Exalted) reward you for your concern about Islam and Muslims! In a previous letter, I stated that I began practicing Islam after a state in which I used to commit sins regularly. Later on, many things stood as barriers in my way and I was surprised that my father, who is supposed to help me give up sins, opposed me. My father does not like my state of practicing Islam or that of committing sins. When I asked him how I could please him, he ordered me to shave off my beard and forsake the Multazim (practicing Muslim) brothers in our country. He gave me that order on the pretext that the society rejects ( Part No : 2,Page No:327) and does not welcome them. I told him that we should overlook the society since we seek only the reward in the Hereafter in which every believing slave will be honored and we seek only to lead our life in a way that pleases Allah (may He be Exalted). He told me that even though he is sure that both they and I follow the right way, the society still looks at them suspiciously and does not approve of them. He does not prevent me from sitting in the nearby Masjid (mosque); yet the main problem lies in my beard. He forbids me from attending their lectures or mixing with them. He even permits me to observe I`tikaf (seclusion for worship in a Masjid) throughout the rest of my life on the condition that I shave off my beard. My father says that I may take all my books and remain in the nearby Masjid forever. In this case he will be pleased with me. If I keep my beard, he will not because he considers this beard a source of shame for my brothers who insist on abandoning Salah (Prayer). I wonder how growing my beard could be a source of shame for people who do not obey Allah (may He be Exalted) or enter Masjids. i have the option to choose between obeying my father and obeying the Messenger (peace be upon him). i said that no one is to be obeyed in defiance to Allah (may He be Exalted) and requested my father to give me fifteen days respite to consult about the matter, though I am fully convinced that I must not obey anybody in defiance of Allah (may He be Exalted). Please advise. ( Part No : 2,Page No:328)
A: We thank Allah (may He be Exalted) that He has guided you and we implore Him to make you steadfast and consistently observant of Islam - indeed He is All Hearer and All Responsive. It is obligatory for you to be dutiful to your parents and treat them kindly and you should avoid speaking harshly to them. You must try your best to fulfill their needs. However, it is not permissible for you to obey the order of your father to shave off your beard because the Prophet (peace be upon him) said: "Trim closely the moustache, and let the beard grow." (Agreed upon by Al-Bukhari and Muslim)
The Prophet (peace be upon him) also said: "It is obligatory for a Muslim to listen and obey (the appointed authority) whether they like it or not, except when they are ordered to do a sinful thing; in such a case, there is no obligation to listen or to obey." (Agreed upon by Al-Bukhari and Muslim) Your father fears that people may talk ill of you or despise you due to your adherence to Islam and sitting with righteous people, but you may tolerate this fact by telling him that Allah (may He be Exalted) has made Islam a test for people so that the one who adheres patiently to it will gain the pleasure of Allah (may He be Exalted) and enter His Jannah (Paradise). People hurt Prophet Muhammad (peace be upon him) who is the premier of people and most loved person to Allah (may He be Exalted). They depicted him as a mad man and a sorcerer, put the abdominal contents of a slaughtered she-camel between his shoulders, cast stones at him, and severely beat and tortured his Sahabah (Companions of the Prophet) until some of them died. Nonetheless, they patiently adhered to Islam and as a result a new person used to embrace Islam every day until the Muslims became stronger and glorious as Islam prevailed. Similarly, these days Islam has become strange and Multazim persons are pursued and displaced and false accusations are made against them. However, Allah (may He be Exalted) will make Islam reign supreme by their persistent adherence to it and patience in spite of the harm, insults, and mockery they experience. ( Part No : 2,Page No:329) Many Muslims at all levels have started practicing Islam and are returning to it every day. Allah (may He be Exalted) says: Surah Hud, 11: 49 So be patient. Surely, the (good) end is for Al-Muttaqn (the pious). He (may He be Exalted) also says: Surah Al-Ìmran, 3: 200 O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allah, so that you may be successful. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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Q 5: Banks trade in currencies; for example, they buy the British Sterling for six riyals and sell them again for six and a half riyals. Is this trade permissible?
A: There is no harm in that if the exchange takes place ( Part No : 13,Page No:453) on the spot and the two currencies are of different types. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his Family, and Companions.

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Q 4: banks sell what is called traveler's cheques, which means that a client pays a sum of Riyals, in return for which the bank gives them traveler's cheques which are accepted in all countries of the world, and they do not have a time limit; they may be valid for years, except for the change in the currency value. Is this permissible? If the client does not use them, can they sell them to the same bank where they got them?
A: This is permissible if exchange is done in the same meeting, because cheques have the same ruling as the dollars they stand for. However, it is impermissible to take more or less than the sum of money written in the cheque if it is of the same currency.

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Depositing > Bank interests and prizes
Fatwa no. 1532:
Q: I deposited my money in a bank in Cairo and I requested that no interest be given. Nevertheless, some days later and after I had left Cairo to go to the Kingdom of Saudi Arabia, I received a letter from the administration of the bank telling me that a draw was performed on the serial numbers of those who deposited their money in the bank and my number was one of those that won financial prizes. I was told that I am a winner of five pounds a month for one whole year and I was asked to tell the bank officers whether they should add the five pounds mentioned above to my account or if I am going to receive them on a monthly basis. Is this also considered Riba (usury/interest)? In case I receive such money, should I spend it in Allah's cause (charity)? Is it Riba that I ( Part No : 13,Page No:348) deposit my money in the bank while I know that it trades with it along with that of the rest of the depositors but they define the profit that we will get while we do not assume any loss?
A: Firstly: it is permissible in case of necessity that you deposit your money in banks without receiving interest. However, it is impermissible to receive the financial prizes that your number won. It is Riba because this financial prize is only paid to you because you deposited your money in the bank. The fact that the bank calls this a prize or reward does not take it away from the realm of Riba for things are decided by their realities not their names. Had the bank not received your money and used it for its benefit, they would not have paid you the sum that they call a prize. Consequently, it is not permissible for you to receive such a prize. Secondly: The profit that was defined to you in percentage out of your own capital that the bank trades with in addition to the rest of capitals is pure Riba. It is impermissible for you to receive it as well. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Depositing > Balance coverage commission
Q 3: I have dealt with a certain bank for 4 years. On requesting them to cover my balance when the balance is insufficient, which I will pay off as soon as possible, they agreed to do so provided that they add a coverage commission of about 10% of the amount covering ( Part No : 13,Page No:363) the balance, to the debt. Please, inform me about such coverage; is it Riba (usury/interest) or not? Is it permissible for me to deal with them bearing in mind that I will not put such an idea into practice until I receive a detailed answer as I fear the consequences of committing something Haram (unlawful) and Allah's wrath.
A: If the reality of dealing is as you have mentioned, it will be pure Riba, which you have to avoid, as it is a major sin. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Option sale > Bakeries reducing the weight of the loaf of bread
( Part No : 13,Page No:228) The second question of Fatwa no. 18257 Q 2: Allah (may He be Exalted and Praised) commands us to establish the weights in justice and not make the balance deficient. I work in a bakery in Cairo. My work is to knead the dough and I have no other profession than this and it is my only source of living. most of the employers in this field command us to reduce the weight of bread. Indeed, I witness this crime and participate in it. It should be mentioned here that I do so to obey the command of the owner of the bakery. In addition, we mix some materials with the flour. Should I quit this job which is my only source of sustenance or what should I do?
A: Allah (may He be Exalted) prohibits us to make the balance and weights deficient by reduction and decrease. Allah (may He be Exalted) says: Surah Al-Mutaffifin, 83: 1 Woe to Al-Mutaffifn (those who give less in measure and weight). Surah Al-Mutaffifin, 83: 2 Those who, when they have to receive by measure from men, demand full measure Surah Al-Mutaffifin, 83: 3 And when they have to give by measure or weight to (other) men, give less than due. Surah Al-Mutaffifin, 83: 4 Do they not think that they will be resurrected (for reckoning), Surah Al-Mutaffifin, 83: 5 On a Great Day? Surah Al-Mutaffifin, 83: 6 The Day when (all) mankind will stand before the Lord of the Alamn (mankind, jinn and all that exists) Therefore, you should weigh in justice and comply to the command of Allah (may He be Exalted). Do not obey those who command you to reduce or make the balance deficient even if they dismiss you. Whoever abandons something for the Sake of Allah (may He be Exalted), He will recompense him with something better than it. You should advise those who command you to do this evil act and remind them of Allah (may He be Exalted); perhaps He will guide them because of your advice. ( Part No : 13,Page No:229) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume twenty-four: (miscellaneous 1) > Book of miscellaneous > Asceticism > Begging
Fatwa no. 16486
Q: The evil practice of begging has spread in many Muslim countries, especially at Masjids (mosques) and teaching centers. Once the Imam (the one who leads congregational Prayer) pronounces Taslim (salutation of peace ending the Prayer) and turns to the people, a beggar or more appear before the rows. They begin presenting their cases while weeping to gain people's sympathy and ask for help. Other beggars fake physical disabilities. This practice leads to deceiving Muslims, taking their money unjustly, and disturbing those trying to recite the Adhkar (invocations) after prayer. A beggar may disturb and interrupt them leaving them confused regarding what they have and have not said. ( Part No : 24,Page No:375) Your Honor, is it permissible for the Imam to warn the people offering prayer against giving money to these beggars? Is it permissible to drive away those who are thought to be beggars from the Masjid? Does warning Muslims against some beggars and urging them not to give them any money due to their false claims fall under the prohibited repulsion? Allah states: Surah Al-Duha, 93: 10 And repulse not the beggar. Finally, what is meant by the word "repulsion" mentioned in the Ayah (Qur'anic verse) and what type of beggar should not be turned away? Please enlighten us and may Allah enlighten you!
A: It is permissible for a needy person to ask people for money, if this person does not have what suffices them and cannot earn their living. They may ask others for what suffices them. As for those who are not needy or who are in need but can work and earn a living, begging is not permissible and anything they take from people in such case is unlawful. It is related on the authority of Qabisah ibn Mukhariq Al-Hilali (may Allah be pleased with him) that he said, I was indebted and I went to the Messenger of Allah (peace be upon him) begging him to help me with my debt. He said: "Wait until we receive charity money, and we can order it to be given to you." He again said: "O Qabisah! Begging is not permissible except for one of three (types of people): an indebted person is permissible to ask for money until they repay their debt and they should abstain from begging after that; a person whose property has been destroyed by a calamity is permissible to ask for money until they receive what supports their life (or 'what provides them with reasonable subsistence'); and a person who has been smitten by poverty until three upright members of their people say: 'So-and so ( Part No : 24,Page No:376) is afflicted with poverty'. It is permissible for this person to ask for money until they receive what supports them (or 'what provides them with subsistence'). O Qabisah! Begging (for any reason) apart
from these three is forbidden, and the one who does is consuming what is forbidden." (Related by Ahmad, Muslim, Al-Nasa'i and Abu Dawud). It is also reported that the Prophet (peace be upon him) stated, "Anyone who begs to increase their riches is in fact asking only for a live coal." He (peace be upon him) further stated, "Sadaqah (charity) may not be given to a rich person or to a strong person with healthy limbs." (Related by Ahmad, Abu Dawud and Al-Tirmidhy but not by Ibn Majah and Al-Nasa'i). It is the duty of Muslims to advise these beggars and Muslim scholars should clarify the matter to people during Jumuàh (Friday) sermons or other occasions and in the media. As for the prohibited repulsion of the beggar mentioned in the Ayah: Surah Al-Duha, 93: 10 And repulse not the beggar it refers to scolding them and raising the voice in their presence. This applies to ( Part No : 24,Page No:377) anyone asking for money or for a Shariàh (Islamic law) ruling. Yet this does not mean that we cannot correct a mistaken person asking about a ruling and advise them with wisdom and fair preaching. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Bakr Abu Zayd Member Àbdul-Àziz Al Shaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
( Part No : 24,Page No:378) ( Part No : 24,Page No:379) Permanent Committee Fatwas
Browse by volume number > Browse by volume number > The first group > Volume six: (Salah 1) > Salah > Rulings related to Masjids > Begging in Masjid
( Part No : 6,Page No:289) Using Miswak in the Masjid Third question from Fatwa no. 2432 Q: I hear people saying that using Miswak (tooth-cleansing stick) in the Masjid is impermissible. Is this true?
A: Using the Miswak is an affirmed act of Sunnah. It should be used when necessary upon performing Wudu' (ablution), Salah, reciting the Qur'an, changing the mouth smell, etc. It may be used inside or outside the Masjid, as no text supports the prohibition of using it inside the Masjid when necessary. Moreover, it finds further support in the general meaning of the following Hadith, Were it not for the fear that it might be hard for my Ummah (nation), I would have ordered them to use Miswak for every Salah. However, a person should be careful not to overdo the Miswak in the Masjid lest they should vomit or bleed in the Masjid. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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Begging in Masjids Fatwa No. 166 Q: What is the ruling on begging in Masjids (mosques)? It should be noted that some beggars quote some Ayahs (Qur'anic verses) or Hadiths to urge people to give them money and they commit a lot of mistakes in their quotes. They may also jump over people's necks in the Masjid and halt their recitation of Dhikr (Remembrance of Allah) by their words.
A: There is no doubt that Masjids are built for the purpose of offering acts of worship to Allah, such as Salah (Prayer), ( Part No : 6,Page No:285) recitation of the Qur'an, Dhikr (Remembrance of Allah), I`tikaf (seclusion for worship in a Masjid), learning and teaching religious knowledge and similar religious activities that benefit Muslims in general. Hence, it is not permissible to use Masjids for purposes such as selling or purchasing things, talking about worldly matters, searching for lost things or so.It is related in Sahih Muslim on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Whoever hears someone announcing the loss of something in the masjid, should say, 'May Allah not restore it to you', for Masjids (mosques) are not built for this purpose. Also AlTirmidhy narrated on the authority of Abu Hurayrah (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Whenever you see someone buying or selling in the Masjid (mosque), say to him, 'May Allah not make your bargain profitable!' Whenever you see someone announcing the loss of something lost in it, say: 'May Allah not restore it to you!' Begging is not permissible whether inside or outside Masjids unless it is a case of necessity. However, if the beggar suffers a dire need for money and he wants to fulfill his need, then there is no harm in doing so provided that he does not jump over the people sitting in the Masjid, nor tell lies when expressing his need and poverty. He should also not explain his need in a loud voice to the extent that may cause confusion to people who perform Salah, nor halt their recitation of Dhikr (Remembrance of Allah). In addition, he should not beg an orator while he is delivering a sermon nor beg people while listening to a religious lesson or during any such acts of worship as it may cause confusion to them in their worship of Allah. ( Part No : 6,Page No:286) Abu Dawud narrated in his Sunan (Hadith compilations classified by jurisprudential themes)on the authority of Àbdul-Rahman ibn Abu Bakr Al-Siddiq (may Allah be pleased with him) that Allah's Messenger (peace be upon him) said: Is there among you anyone who has fed a needy person today? Abu Bakr said: When I entered the Masjid (mosque), I found someone begging. ÀbdulRahman was then holding a slice of bread, I took it from him and gave it to the beggar. Al-Mundhiry said: This Hadith isrelated by Muslim in his Sahih and Al-Nasa'i in his Sunan (Hadith compilations classified by jurisprudential themes) on the authority of Abu Hazim Salman Al-Ashja`y with similar
wording. This Hadith indicates the permissibility of giving charity in the Masjid and also of begging when there is a dire need for it. Begging for no dire need or telling lies or causing people harm to express one's need to them should be prevented inside the Masjid. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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Browse by volume number > Browse by volume number > The first group > Volume twenty-five: (miscellaneous 2) > Good manners > Being dutiful to the parents after their death
Q 2: Is it permissible to show dutifulness to parents after their death?

A: Proofs from the Sunnah indicate that dutifulness can be shown to parents after their death by praying to Allah for them, executing their will, maintaining ties of kinship, and being generous to their friends. It is reported in (Sunan Abu Dawud) on the authority of Abu Usayd Al-Saìdy (may Allah be pleased with him) that he said, We were sitting with Messenger of Allah (peace be upon him) when a man of Banu Salamah came to him and asked, "O Messenger of Allah! Is there any obedience to parents left that I can show to them after their death?'' He (peace be upon him) replied, "Yes, to pray for them, to supplicate for their forgiveness, to fulfill their promises after their death, to maintain the ties of kinship which cannot be maintained except through them, and honor their friends. ( Part No : 25,Page No:183) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Member Àbdullah ibn Deputy Chairman Àbdul-Razzaq The Chairman Àbdul-Àziz ibn Àbdullah ibn
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Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Depositing > Being forced to take a loan from commercial banks
Fatwa no. 1251
Q: what is the ruling on two people who are forced to take loans from commercial banks which charge interest on loans in the Kingdom of Saudi Arabia. Is such a transaction considered a form of Riba (usury)?
A: Muslim narrated in his Sahih (authentic book of Hadith) on the authority of Ùbadah ibn Al-Samit (may Allah be pleased with him) that the Prophet (peace be upon him) said, Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these classes differ, then sell as you wish if payment is made hand to hand. ( Part No : 13,Page No:391) Al-Bukhari and Muslim also narrated in the two Shaih on the authority of Abu Saìd Al-Khudri (may Allah be pleased with him) who said: '' The Messenger of Allah (peace be upon him) said, Do not sell gold for gold, except like for like, and do not increase one part over another part; and do not sell silver for silver except like for like, and do not increase one part over another part, and of these, (gold and silver), do not sell something present for something to be later delivered. In another version, it is stated: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, payment being made hand to hand. He who makes an addition to it, or asks for an addition, in fact deals in usury. The receiver and the giver are equally guilty. Narrated by Ahmad and Al-Bukhari. Banknotes are undoubtedly susceptible to usury as they have taken the place of gold and silver. They are subject to Riba Al-Fadl (usury of excess, selling an item for another of the same type, on the spot, but in excess) and Riba Al-Nasi'ah (usury of delay, conditional excess for delay of payment). The first type of Riba materializes because the borrower takes a sum of 1000 riyals and the bank charges an interest of 200 riyals upon repayment. The second type of Riba materializes because the borrower takes and repays the debt with a conditioned interest to be paid some time later according to the agreement between the bank and the borrower. Accordingly, the kind of transaction as mentioned in the question above is considered an obvious form of Riba. Allah has threatened those who conduct usurious dealings when He (may He be Exalted) says,
( Part No : 13,Page No:392) Those who eat Rib (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitn (Satan) leading him to insanity. That is because they say: "Trading is only like Rib (usury)," whereas Allh has permitted trading and forbidden Rib (usury). So whosoever receives an admonition from his Lord and stops eating Rib (usury) shall not be punished for the past; his case is for Allh (to judge); but whoever returns [to Rib (usury)], such are the dwellers of the Fire - they will abide therein. Surah Al-Baqarah, 2: 276 Allh will destroy Rib (usury) and will give increase for Sadaqt (deeds of charity, alms, etc.)...
Surah Al-Baqarah, 2: 275
The justification of the two questioners that many people hold usurious transactions with banks is groundless as it makes lawful what Allah has declared prohibited to His Servants. Lawful things can be easily distinguished from unlawful things. Allah will hold every one accountable for their deeds. Whoever does a good deed equal to the weight of an atom shall be rewarded on its account and whoever does an evil deed equal to the weight of an atom shall be punished on its account. Allah Alone is the One Whose help is sought. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

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Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Various questions about ill-gotten money > Being free from guilt by returning the additional money to its owner
Fatwa no. 20527
Q: I cashed a check from a bank in Makkah. I received fifty bundles of Saudi fifty riyal banknotes, each bundle counted for five thousand riyals. I gave one of these bundles to a relative of mine to buy some things. When my relative was to pay the money to the seller, the latter discovered that the bundle contained one American banknote for one hundred dollar i.e. the value thereof is more than three hundred Saudi riyal. The seller changed it, got fifty riyals, and returned the rest. I enquired as to how could I get rid of this extra sum of money? Somebody told me that I should give it back to the bank but I was not satisfied with this because the concerned sum of money does not belong to the bank. Rather, it may belong to the Treasury or to one of the customers of the bank. Please tell me what is the proper way of getting rid of that money so that I am discharged of the responsibility towards it and that such money is given back to whom it is due. May Allah reward you with the best.
( Part No : 14,Page No:76) A: You have to return the extra money you got to the bank that gave it to you by mistake. If you do so, you will be discharged of all responsibility. It is impermissible for you to do any other thing with the concerned extra money. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Ghudayyan Member Bakr Abu Zayd Member Salih AlFawzan Deputy Chairman Àbdul-Àziz Al AlShaykh The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Various questions about ill-gotten money > Being invited to a banquet or party at a bank dealing in Riba
The second question of Fatwa no. 6396
Q 2: What is the ruling on accepting an invitation to a dinner or party held by banks that deal in Riba (usury/interest)?
( Part No : 14,Page No:43) A: It is not permissible to accept invitations to dinners and the like that are held by banks dealing in Riba. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Various questions about ill-gotten money > Benefiting from ill-gotten money
Fatwa no. 12423
Q: I used to work in a circus then I moved to work in one of the hotels in Casablanca. It should be noted that before I repented, I used to engage in unlawful practices. I committed grave sins which I hope Allah will forgive. I earned so much money and bought gold jewelry which I wore for adornment. I have around 20,000,000 Centimes worth of gold jewelry. Since I repented to Allah (may He be Glorified and Exalted), I have not used them. Now, because I do not have a job, some brothers told me to ask if it is permissible for me to sell my gold jewelry and open a women's clothing store and sell the type of clothing I used to wear in my work. It should be noted that these clothes are indecent and are not even fit to be worn by Muslim women at home. Therefore ( Part No : 14,Page No:27) I would like Your Honor to issue a Fatwa in this regard, especially that I am getting older in age and going to marry, Allah willing. The question now is, is it permissible for me to sell some of the gold jewelry and open a small shop. Is it permissible for me to sell some of it and start a jewelry store? May Allah reward you!
A: If you have earned these gold jewels and clothes from unlawful gains, it is not permissible for you to sell them or derive benefit from them. You must return them to their owners, if this is possible. Otherwise, you must get rid of them by spending them on charitable works. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to disinherit some of his sons
Fatwa no. 1581
Q: A man has eight children. Six of them are obedient to Allah and to him, while the other two whose names are Mansur and Saleh are not. They do not fast or pray and are ungrateful to their parents. The father wants to deprive them of their right of inheritance unless they repent. Please advise regarding the validity of this will.
A: This is not permissible as this will contradicts the objectives of Shariàh (Islamic law) and Justice which Allah commanded, especially between children. It wasnarrated by Ahmad and Abu Dawud ( Part No : 16,Page No:324) (may Allah be merciful with them)on the authority of Abu Umamah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: Allah has appointed for everyone who has a right what is due to him, so no bequest must be made to an heir. It wasnarrated by Al-Bukhari and Muslim (may Allah be merciful with them)on the authority of Al-Nu`man ibn Bashir (may Allah be pleased with him) that My father came to the Prophet (peace be upon him) and said: I have granted this slave boy to this son of mine. Then, the Prophet (peace be upon him) asked: Have you given (the like of it) to everyone of your sons? He replied in the negative. Allah's Messenger (peace be upon him) said: take it back. and in the wording of Muslim the Prophet stated: "Fear Allah, and be just to your children.' My father took it back. However, if it is proven that they are Kafirs (disbelievers) by abandoning Salah (Prayer) for example after your death, they should not inherit even if you did not bequeath this in your will for the Prophet (peace be upon him) said: Neither a Muslim inherits from a disbeliever, nor a disbeliever from a Muslim. Agreed upon by Al-Bukhari and Muslim).May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to buy a building and the trustee failing to fulfill it
Q 3: before his death, a man made a will that a sum of money should be dedicated to his sister and her daughters. ( Part No : 16,Page No:396) He stipulated that a house or a piece of land should be purchased with the money, and that its revenue would go to his sister and her daughters. Twelve years passed without purchasing a house or any other thing. The sister is now in dire need of money. The trustee refuses to give her the money for fear of going against the stipulation of the testator. The sister and her daughters asked the testator's sons and they agreed that their aunt would take the money. Is this act permissible or not?
A: If the case is as you have mentioned that the sister and her daughters need the money, and that they cannot afford the house, it is permissible to give them the money to meet their needs as the testator's aim is to help his sister and her daughters. May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to an adopted son
Q 1: My wife lived with me for thirty five years without begetting children, and she adopted my son from my first wife, who had died, when he was seven months old. In the month of Sha`ban, she asked me to let her visit her cousins. She stayed there for the whole month of Ramadan, and then she performed Sawm (fasting) for six days in Shawwal. She then fell sick and was carried to the hospital where she died. On her death bed, and in her last moments, she made a will to her cousins which included the following: All her gold bracelets and rings should be given to her brother Àyid; Id cards and securities for 5,000 or more should be given to her adopted son Muhammad; This is in addition to some furniture and clothes at home which I intend to sell in a public auction so that their value is distributed among the heirs. She has only two brothers and two aunts. ( Part No : 16,Page No:316) My questions are: 1- Was her will valid and not considered part of the inheritance, or was it invalid because she made it on her death bed? 2- Am I entitled to sell her furniture before the heirs arrive? I want to move to another area, and it might be difficult to move this furniture with me. 3- Who is entitled to inherit? What is each one's share?
A: It is Haram (prohibited) for your wife to adopt your son from your first wife; he is not considered her son. As for her will for her brother, it is invalid, being a will for an heir. It cannot be carried out unless all the heirs approve of it. If they do not, the inheritance should be distributed normally among all the heirs. If any one of them is still a minor, their shares remain in their names. As for the will for her adopted son, it is permissible if not more than one third of her money; whereas the rest should be returned to the inheritance, unless all the heirs approve of this. As for the shares of the heirs, her husband takes half of it, and her brothers take the rest, if they are full brothers or brothers from the same father. If one of them is her full brother and the other is her paternal half brother, the rest of the inheritance goes to the full brother, after repaying the debts due on her if there are any and carrying out her will for her adopted son. There is nothing due to her aunts. It is impermissible for
you to sell the furniture ( Part No : 16,Page No:317) unless all the heirs approve of this, as they have right to it. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing the performance of Hajj on behalf of her father and her son performing Hajj from her own money
Fatwa no. 7693
Q: While my mother was sick and my maternal uncle and myself were staying with her, she entrusted us to perform Hajj on behalf of her father. It may be worth mentioning that my maternal uncle is not my mother's brother. Rather, he is her cousin. However, my mother died so I called my uncle and mentioned my mother's will. My uncle replied that he did not hear it. Any way, I performed Hajj on behalf of my maternal grandfather and paid for it out of my mother's money and my own money which was originally earned by my father. Nevertheless, ( Part No : 16,Page No:345) I do not know whether I implemented my mother's will or not bearing in mind that my mother had performed her Hajj and I had performed my Hajj before performing it on behalf of my maternal grandfather. On the other hand, my uncle mentioned above came afterwards to me and asked to pay half of the costs of Hajj (that I performed on behalf of my maternal grandfather). I refused and told him that I was the only person who had to bear the costs of the implementation of the will of my mother. Please provide me with your beneficial opinion in this regard. Shall I let my uncle share the costs of the concerned Hajj or is it sufficient that I have paid for that Hajj from my mother's and my own money because my maternal
grandfather is the paternal uncle of my uncle?

A: If the reality is exactly as you have mentioned, the Hajj that you performed for your maternal grandfather is sufficient for the implementation of her will. On the other hand, it is Wajib (obligatory) not to divide the costs of the concerned Hajj between you and your uncle. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing palmtrees includes the land where they are planted
( Part No : 16,Page No:295) Fatwa no. 219: Q: Please find attached a copy of my grandfather's will, Naser bin Mulhim, which includes the stipulation that one third of the lands in Khadary and Maktumia is Waqf (endowment) and their harvest is to be distributed as mentioned in the will, in addition to another third of his palm trees, four in number. However, the four palm trees perished in addition to all the other palm trees and nothing left from them. I would like you to read the will and inform us whether the land of the four palm trees and the third of the remaining land of the palm trees are considered as Waqf that take the same ruling as that of palm trees, or they shall be distributed among the heirs.
After the Committee reviewed the question and the attached copy of the will sent by the questioner, it presented the following reply: As for the testator's saying in the will "The third of all my palm trees amount to these four palm trees," it is customary that when referring to palm trees that this includes the palm trees, their land, the well, water channel and the road amidst this land. Ùrf (custom) is a legal principle upon which legal rulings are based in the absence of prohibitive Shar`y (Islamically lawful) evidence. As far as we know in this case, there is no Shar`y evidence that prohibits Ùrf to settle it. As for the issue of the four palm trees, if they are provided with their share of the well, water channel and the road and are well protected, then this is a good way of averting dispute
( Part No : 16,Page No:296) and fulfilling one's duty, taking into consideration that the person who endowed the third of the land and these four palm trees is the owner himself. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Member Àbdullah ibn Sulayman Ibn Mani` Member Àbdullah ibn Àbdul-Rahman ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing one third of his property as Sadaqah Jariyah to the trustee who is his older son
Fatwa no. 9032
Q: A man died and left behind two sons and five daughters. he bequeathed his executor (his elder son) to donate one-third of his property as an ongoing charity; is it permissible or not? Some of the inheritors say that this is a plot to deprive the girls from taking their right. How should he spend the one third and is the will valid? Could you kindly advise us in this regard. May Allah reward you best!
A: It is permissible for a person to bequeath one-third of his property before death as charity. ( Part No : 16,Page No:346) It is reported on the authority of Sa`d ibn Abu Waqqas (may Allah be pleased with him) that he said to the prophet (peace be upon him): Shall I give all my money as sadaqah (charity)? He (peace be upon him) said: No. Sa`d said: Half? He (peace be upon him) said: No. Sa`d said: A third? He (peace be upon him) said: A third, and a third is a lot. Agreed upon by Al-Bukhari and Muslim.The executor (the elder son) is the supervisor over the bequest and he will spend its revenue according to the will of the testator as charity on behalf of the deceased. If he bequeaths one third to the elder son, it will not be permissible because of the Prophet's saying: No bequest must be made to an heir Then, all the money should be given back to the heirs to be distributed according to the legal way of inheritance except if the inheritors approve this will if they are adults. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing one third of his money while he has a pension, house and cash
Fatwa no. 21
After studying the requested Fatwa (legal opinion issued by a qualified Muslim scholar) and its attachments, the committee found: 1. The text of the Fatwa request: my brother died in an accident between two cars on 5/1/1391 A.H. in Riyadh, leaving two sons from his divorced wife ( Part No : 16,Page No:293) and two young daughters from his current wife. When he died (may Allah be merciful to him), he was a government employee. His parents are both dead. He left some money and a house, according to a will written on 1/3/1389 A.H. that literally states: "One-third and the house shall be made as a Waqf (endowment) for me from it (the estate), and the remainder of investing it should be given to people who are needy and aggrieved." The testator had never suffered from any insanity or any mental disturbance, and I do not think that he intended to deprive his heirs from their rights. I hope that you will guide me regarding the following: a. Does he have a share in his retirement pension? b. Does his one-third, that he mentioned in his will, include one-third of the wealth he left as well as the house or should the house be sold and his assets liquidated then the one-third be taken from the total of his wealth? Bear in mind that the money that he left is not two-thirds; the house is worth more than one-third. c. Is he entitled a share of the Diyah (blood money)? Is it permissible for
me to give up this share, if he does have one? 2. A will confirming what the questioner mentioned in reference to the testator. ( Part No : 16,Page No:294) A document issued from the Court of Riyadh, no. 4/477, dated 20/6/1391 A.H., stamped with the stamp of His Eminence Shaykh Abdul-Rahman ibn Huwaymil, confirming the validity of the will.
A: After studying these papers, the committee wrote the following: As the bequest is confirmed by the aforementioned document, it verifies that the one-third is one-third of all the possessions. This third includes what he left in terms of money, furniture, and one-third of the house and the Diyah. If the value of the house equals one-third of the property, then the house is the onethird for him, but if the one-third is less, the Wakil (legally accountable person who acts on behalf of another for a specific permissible matter) should see what is best in the interest of the deceased and his heirs. If the one-third is more than the value of the house, the Wakil can dispose of the excess amount according to the welfare of the Waqf. Regarding the retirement issue, you should refer to the Retirement Pension Authority on this matter. It is not permissible for you to give up your brothers one-third share in the Diyah, as this involves loss to him, and a Wakil has no authority to dispose of it or anything similar to it. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Ibrahim ibn Muhammad Al Al-Shaykh
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing one third of his money which is an agricultural land while some of it is not owned
Fatwa no. 20113:
Q: His grandfather, Nasir ibn Muhammad Al-Batily, dedicated one-third of his property as Waqf (endowment). The same will was made by his greatgrandfather, Muhammad ibn Àbdullah Al-Batilty. The Waqf was an agricultural land. However, part of one-third of the property was dispossessed. The inquirer asks whether it is permissible for him to build a Masjid (mosque) from the monetary compensation given in return for the dispossessed part, especially that the remaining bequeathed part brings a profit that is enough to execute the wills of both grandfathers, or should this monetary compensation be used for buying a similar agricultural land, as was stated in the will. Attached is a copy of the two wills. I hope your Eminence would explain this matter, may Allah protect you for the sake of Islam and the Muslims! Peace and blessings of Allah be upon you!
A: It is not permissible to use the monetary compensation given in return for dispossessing part of the bequeathed property for building a Masjid. In fact, it should be used for buying an agricultural land that is similar to what was stated in the will, and this matter should be referred to the Shariàh court. The profit brought from the agricultural land should be spent as stipulated in the will. In addition, the will must be executed as stipulated by the testator, that is, the profit should be used for buying Ud-hiyah (sacrificial animal offered by non-pilgrims) ( Part No : 16,Page No:338) and whatever represents a lawful way of spending the profit of the Waqf. As for bequeathing to spend the profit of the Waqf on something that is no longer needed, such as lamps, buckets, and the like, and if the monetary compensation given makes the part bequeathed more than one-third of the property, these matters are to be referred to the Shariàh court, which is the specialized authority. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Salih Ibn Fawzan AlFawzan Member Àbdullah ibn Ghudayyan Deputy Chairman The Chairman
Àbdul-Àziz ibn Àbdullah Al Àbdul-Àziz ibn Àbdullah Al-Shaykh ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing one fifth of his property excluding a house but having only one house at the time of death
( Part No : 16,Page No:274) Fatwa No. ( 1192 ) Q: A man bequeathed one fifth of his property. However, he excluded the house where his family lives to be divided according to the legal inheritance. before his death, he sold the house and bought another one. Later, he sold the newly-bought house and bought a third one and so on. He then died while owning only one house where his family lives. The question is: Is the above-mentioned house included in the fifth and thus, has the same ruling as the first house?
A: If the reality is as you mentioned, the house he owned immediately before his death replaces the house he excluded in his bequest and thus, it is not included in the fifth. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Mani` Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing in no more than one third of the property
( Part No : 16,Page No:267) Fatwa No. ( 674 ) Q: My father, Zuwayd ibn Rashid died and left behind some date-palms in the country of Al-Ha'ir and houses in the city of Riyadh bequeathing that Ud-hiyahs (sacrificial animals offered by non-pilgrims) be slaughtered out of their revenue. As I am illiterate and unable to dispose of the estate and as he left no property other than this Waqf (endowment), I hope that Your Eminence assigns a person to examine the documents related to the datepalms and houses left by my father so that I may be guided regarding what to do in this regard. Below are the documents referred to above: 1- In the Name of Allah the Gracious the Merciful. Here came to me Zuwayd ibn Rashid. Admitting to be mentally and physically healthy, he dedicated as Waqf and to charitable purposes his date-palms located down the defile of Gharabah at the lowest strip of the city of Al-Hayr. He bequeathed six Udhiyahs out of the revenue of the date-palms; one on behalf of himself, one on behalf of his father, one on behalf of his mother, one on behalf of his brother Hussayn, one on behalf of Shaykh Muhammad ibn Abdul-Wahhab, and one on behalf of his sisters Sarah and Fatimah making the total of six Ud-hiyahs to be slaughtered permanently out of the revenue of the datepalms. The will above applies to the existing date-palms as well as their production. He also bequeathed two date-palms to his wife Shamma bint Ibrahim Al-Dulayhy consisting of a date-palm of the kind of Saljah assigned for her since the date of planting and a red sprout to the direction of Qiblah assigned for her since I have married Ùla bint Hamad ibn Bakhit. ( Part No : 16,Page No:268) The revenue of the two date-palms as Ud-hiyahs will be hers permanently. Zuwayd appointed as his deputy over the Ud-hiyahs his son, Ùbayd ibn Zuwayd and after the latter's sons regardless of how low in descending lineage they may be. This is witnessed by Farraj ibn Hussayn, Mardy ibn Thabit and Àbdul-Hady ibn Qurush. Moreover, its writer Àbdul-Rahman ibn Àbdul-Àziz ibn Shibrin is a witness to the declaration. May peace and blessings be upon our Prophet Muhammad, his family and Companions! Dated 17/11/1373 A.H. 2- In the Name of Allah the Gracious the Merciful. Hasna' bint Fahd ibn Mansur Al Hassan declares that she sold to Zuwayd ibn Rashid a plot of her
land located in Zhihrah Manfuhah for 250 Riyals which she fully received. The land is bordered from the west with the land of Mishàn, from the north with Sa`d ibn Majid, from the east with a street and from the south with clover. Thus, the sale is valid and enforceable. Hasna's declaration was witnessed by Àbul-Àziz ibn Hamad Al-Tuwijry from Al-Qasim and was written and witnessed by Àbdul-Rahman ibn Àbdullah ibn Firyan. May peace and blessings be upon our Prophet Muhammad, his family and Companions! Dated 29/8/1380 A.H. In the Name of Allah the Gracious the Merciful. Zuwayd declares that after inhabiting the above-mentioned land as his house, he dedicated it as Waqf which is to be out of a third of his wealth and that an Ud-hiyah should be slaughtered permanently out of its revenue. What remains, after the third, will be possessed after estimating the wealth of his known date-palms in Al-Ha'ir. Two Ud-hiyahs from the revenue of the remainder after the third of the date-palms of Gharabah will be slaughtered permanently: one on behalf of his father, Rashid ibn Zuwayd ( Part No : 16,Page No:269) and his daughter, Sarah bint Rashid and the other on behalf of Zuwayd's mother, Modi bint Al-Basry and her son, Hussayn ibn Mubarak Al-Bury. If the house or date-palms produce revenue it will be for Zuwayd's children; the female receiving a share equal to that of the males out of love for females only. The deputy should be his son Àbdullah. The hidden datepalm as well as the other two date-palms should be given to those who are fasting during Ramadan. Moreover, the product of the three date-palms should be distributed every Monday and Thursday. Dedicating it as Waqf was witnessed by Nassir ibn Sa`d Jamàn and Ibrahim ibn Àli Al-Qassumy as well as Àbdul-Rahamn ibn Àbdullah ibn Firyan. May peace and blessings be upon our Prophet Muhammad, his family and Companions! Dated 15/10/1380 A.H. 3- In the Name of Allah the Gracious the Merciful. Zuwayd ibn Rashid ibn Zuwayd declares that he dedicated as Waqf his house located in Zhihrah Manfuhah south of Riyadh bordered from the west with a street, from the east with the house of Mubarak ibn Fayez, from the south with the house of Hamad ibn Àbdul-Rahman Al-Shuwaydhy and from the north with the house of Hussayn ibn Salih ibn Thabit. It is a Waqf on behalf of his father replacing the Waqf of the house located in the country of Al-Hariq. He states that his father sold his house located in Al-Hariq for 10 Riyals. Since he donated this house to him which is valued at 5,000 Riyals, he made his maternal grandfather, Muhammad ibn Hamad Al-Basry, Àishah bint Hamad Al Graishah and his grandfather Zuwayd Rashid as partners. They will have out of its revenue two Ud-hiyahs, one on behalf of Muhammad Al-Basry and Àishah
( Part No : 16,Page No:270) and the other on behalf of Zuwayd ibn Rashid Al Sa`d and Saìd Al Musàd, which will be permanently slaughtered on their behalf. A third of the house will be used in the will along with that of the house he dedicated as Waqf on behalf of himself in Zihrah. The remainder after the third shall be possessed in the known date-palms in the country of Al-Ha'ir. Surah AlBaqarah, 2: 181 Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allh is All-Hearer, All-Knower. Witnessed by its writer Àbul-
Rahman ibn Àbdullah ibn Firyan.
May peace and blessings be upon our Prophet Muhammad, his family and Companions! Dated 10/8/1381 A.H.
A: 1- The questioner stated that his father left no wealth but his date-palms located in Al-Ha'ir and the above-mentioned two houses. 2- The date-palm-related document is dated 17/11/1373 A.H., the one related to the house he dedicated to his father and his partners is dated 15/10/80 A.H. and the third related to the house he dedicated to himself and his partners is dated 10/8/81 A.H. 3- The first document states that he dedicated as Waqf and to charitable purposes the revenue of his date-palms located in Al-Ha'ir and so on. It also provides that the will above applies to the existing date-plams as well as their production. The second document states that he dedicated as Waqf the house located in Zhihrah Manfuhah that will be out of the third of his wealth. It also provides that the remainder after the third will be possessed after his wealth out of his known date-palms in Al-Ha'ir is estimated. The ( Part No : 16,Page No:271) third document states that he dedicated his house located in Zhihrah Manfuhah as Waqf on behalf of his father to replace his Waqf in the house located in the country of Al-Hariq. He made some people his partners in the house. He also said that this house is included in the third of his wealth along with the house he dedicated as Waqf on behalf of himself in Zihrah and that the remainder of the third shall be possessed in his known date-palms in the country of Al-Ha'ir. 4- The date-palm-related document states that he bequeathed two date-palms for his wife Shamma bint Ibrahim Al-Dulaihy consisting of a date-palm of the kind of Saljah assigned for her since the date of planting and a red sprout to the direction of Qiblah assigned for her since he has married Ùla bint Hamad ibn Bakhit as Ud-hiyahs will be hers permanently. 5- He assigned out of the revenue an Ud-hiyah on his behalf, another on behalf of his father, a third on behalf of his mother and on behalf of his brother Hassan, a fourth on behalf of Shaykh Muhammad ibn Àbdul-Wahhab and fifth on behalf of his sisters Sarah and Fatimah. He also assigned out of the revenue of the first house an Ud-hiyah to be slaughtered permanently on his behalf and out of the revenue of the second house two Ud-hiyahs one on behalf of his maternal grandfather, Muhammad ibn Hamad Al-Basry and Àishah bint Muhammad Al Graishah and the other on behalf of Zuwayd ibn Rashid Al Saìd and Saìd Al Sa`d. 6- He also stated that the hidden date-palm as well as the other two date-palms should be given to those who are fasting during Ramadan. Moreover, the product of the three date-palms should be distributed every Monday and Thursday. ( Part No : 16,Page No:272) 7- In the second document, he provided that if the house or date-palms produce revenue it will be for Zuwayd's children the female receiving a share equal to that of two males out of love for females only. 8- He stated that his deputy is his son Àbdullah, the questioner. Examining the above-
mentioned documents, the Committee replies as follows: 1- Zuwayd is entitled to bequeath only one-third of the whole estate based on the provisions of clause (3) that only one-third of his date-palms in Al-Ha'ir will be taken and that one-third only of his house located in Manfuhah will be taken and that belonging to the wealth's one-third is also three date-palms for fasting persons. In fact, date-palms may not be dedicated as Waqf but both the writer and the one bequeathing made no distinction in wording between Waqf, bequeath and charitable purposes. Therefore, the difference in wording may not affect the intended meaning. Had he intended Waqf, he would not have said at the end of the document giving mention of Waqf, "The above will". Had it been so, he would not have said that only one-third of the house shall be taken and the remainder after the one-third shall be possessed after his wealth out of his known date-palms in the country of Al-Ha'ir is estimated. Moreover, he would not have said in the third document: One-third of the house will be used in the will along with that of the house he dedicated as Waqf on behalf of himself in Zihrah. The remainder after the one-third shall be possessed in the known date-palms in the country of Al-Ha'ir. ( Part No : 16,Page No:273) 2- Deciding whether one-third should be taken out of the date-palms in Al-Ha'ir or out of the two houses in Riyadh or both of them is up to the great court. The court shall appoint an authority to estimate all his estate and decide what will be taken out of which one-third. 3- All persons entitled to a share according to his statements will receive their shares out of the revenue of the one-third that is to be defined. If anything else remains, it will be for, as he stated, his descendants the female receiving a share equal to two males. 4- After the one-third is defined, reforming it will be given priority over those who are entitled to a share of the one-third. 5- As for his will of the two datepalms, the Saljah and the red sprout, to his wife Shamma, although they are defined and an Ud-hiyah on her behalf is taken out of their revenue, they shall not be considered among the third and shall remain as such. In case they are to be sold or transferred to another location, the deputy shall consult the court. 6- The three date-palms that are dedicated to fasting persons are included in the one-third. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Ibrahim ibn Muhammad Al Al-Shaykh
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing for the nephews
( Part No : 16,Page No:330) Fatwa no. 5648 Q: one of my uncles died leaving four daughters, a wife and a paternal aunt, then my father died two years after him. Before his death, my uncle bequeathed one third of his estate to me and my brother. I hope Your Honor will issue a Fatwa regarding this will.
A: If the case is as mentioned, your uncle's leaving you and your brother one third of his bequest is valid because you and your brother are not eligible for inheritance after his death as his brother, i.e. your father, was alive after your uncle died. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing an amount of the capital then dying, should the amount be paid from the capital or the one third of the inheritance
Fatwa No. ( 17184 )
Q: I would like to inform you that included in the will of our father is that he (may Allah be merciful with him) donated five hundred thousand Riyals to build a Masjid (mosque) in a suitable place. The question is: Should this amount of money be deducted from the estate to execute his will? Please, bear in mind that the will is in the handwriting of His Eminence Shaykh Àbdullah Ibn Àbdul-Rahman Ibn Jibrin (may Allah safeguard him), a copy of which is attached.
A: The 500,000 Riyals donated by your father to build a Masjid should be deducted from the estate as long as it does not exceed one-third of the total estate - if your father died before it is enforced. However, the amount exceeding one-third may not be deducted unless the heirs of full age approve that it be deducted from their shares. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Bakr ibn Àbdullah Abu Zayd Member Member The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Àbdul-Àziz ibn Àbdullah Al Salih Ibn Fawzan AlAl-Shaykh Fawzan
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing all his sons to perform Hajj and offer sacrifice on his behalf without leaving anything
Fatwa No. ( 3470 )
Q: my father died leaving a number of sons and no estate at all. He bequeathed that all his sons without exception perform Hajj and offer Udhiyah (sacrificial animal offered by non-pilgrims) on his behalf. Is it obligatory to execute such a will or it is just an aspect of dutifulness to him and thus each may do them when possible? My mother died and I cannot recall her will. However, before falling ill, she would always ask her children to do the following: perform Hajj on her behalf and offer Ud-hiyah on her behalf. Actually, she left behind no estate. Please, inform us whether it is obligatory to enforce such things or they are merely aspects of showing dutifulness to the mother to be observed, each according to his ability?
A: It is recommendable that you perform Hajj on behalf of your mother when possible and to perform Ùmrah (lesser pilgrimage) on behalf of both parents. However, both acts are not obligatory. Rather, ( Part No : 16,Page No:359) they are aspects of good methods through which you show dutifulness and gratitude to your parents. Likewise, offering Ud-hiyah on their behalf is not obligatory on you; rather, it is an aspect of charity and dutifulness you show toward them. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Qaùd Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing a piece of land to his deceased son's son and then another piece after a while
Fatwa no. 456
Q: a grandfather had two sons. after the death of one of them, he gave a piece of land to one of the sons of the deceased, but after a while he said he gave two thirds of the land to his son and the other third to his grandson (the son of the deceased). Is this permissible?
A: If the heirs permitted this action, there is no harm in carrying out the will. However, if the heirs or some of them oppose the will, they should resort to the Shari'ah (Islamic law) court. On the other hand, the portion of the underage should remain unchanged. ( Part No : 16,Page No:315) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Sulayman Ibn Mani` Member Àbdullah ibn Àbdul-Rahman ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing a land to accommodate a Masjid, an accommodation for the Imam and another for the Mu'adhin
Fatwa no. 1817
Q: My brother, Muhammad ibn Ibrahim ibn Muhammad Al-Zuhayry died after drawing up a will which included: bequeathing a piece of land to be dedicated for the construction of a Masjid, and a house for the Imam and another for the Mu'adhin (caller to Prayer). We hope that Allah will guide a benevolent person to undertake the construction of the Masjid and the two houses on the bequeathed land. Allah never denies the reward of the benevolent ones. Since the testator did not specify the land he bequeathed in meters, I can not determine the total area upon which the Masjid and the two houses are supposed to be built. At the same time, the residents of this area demand that a Masjid that serves the purpose of Al-Masjid Al-Jami` (the large mosque where Jumuàh [Friday] Prayers are held) be built on this piece of land. I hope Your Eminence will give me a fatwa that the Shariàh deems as absolving one from this duty and at the same time achieving the public interest and attaining reward.
( Part No : 16,Page No:339) After closely studying the question and the enclosed deed which attests to the aforementioned will, the committee gave the following answer: The Masjid and the two houses shall be calculated from the one third of the deceased's wealth. If the residents are in need of a Masjid that serves the purpose of Al-Masjid Al-Jami`, the trustee has to entrust two people who have experience, trustworthiness and honesty with the task of allocating an area that serves this purpose. If there is no need to build Al-Masjid Al-Jami`, a normal Masjid may be built on this land. The area over which the two houses will be built is to be determined by the building committee in the way it deems fit. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing a certain property can be applied only in the one third of the amount unless grownup heirs agree
Fatwa no. 17150
Q: I would like to inform you that my father died and left a will. A copy of this will is attached to this letter and it reads as follows: In the presence of Salih ibn Hammad Al-Nasif, Rashid ibn Àbdullah Al-Marzuqah and Àbdullah ibn Saùd Al-Marzuqah, Saùd ibn Muhammad ibn Àbdullah AlMarzuqah in full legal capacity has bequeathed the following: It is obligatory upon the one who will be responsible for emptying the villa I owned in Al-Suwaydy to notify the notary or the judge who will undertake the process of emptying, that the ground floor will be Waqf (endowment) and two sacrificial animals will be given out of its revenue; one for me and my wives and the second for my mother and her son, Rashid. The rent of the upper floor will be paid to settle my debts. The rest should be distributed among my inheritors. May Allah grant us success! I want to authenticate the will of my father Saùd ibn Muhammad ibn Àbdullah Al-Marzuqah.
A: If what the deceased bequeathed of the mentioned villa ( Part No : 16,Page No:305) equals one third of his property or less after settling his debt, then his will is valid and should be executed as he mentioned. However, if the will is more than one third after setting his debts, it is not valid except if the heirs approve it provided that they are all adults. If some of the heirs are minors, the guardian does not have the right to dispose of the right of minors. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Bakr ibn Àbdullah Abu Zayd Member Member The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Àbdul-Àziz ibn Àbdullah Al Salih Ibn Fawzan AlAl-Shaykh Fawzan
Browse by volume number > Browse by volume number > The first group > Volume twenty-four: (miscellaneous 1) > Book of miscellaneous > Supplications and Dhikr > Benefits of supplications and Sadaqah in this world and in the Hereafter
Q 3: are Duà' (supplication) and Sadaqah (voluntary charity) beneficial in this world and the Hereafter?
A: Yes, they are beneficial in this world and the Hereafter. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > Group two > Volume five, Fiqh: (Salah 1) > Rulings related to Masjids > Benefiting from a Masjid built inside the precincts of the municipality
Fatwa no. 20759
Praise be to Allah, and peace and blessings be upon the last Prophet. The Permanent Committee for Scholarly Research and Ifta' has looked into the Fatwa request submitted to His Eminence the General Mufti from the Judge of Al-Bakiriyyah Court, Dr. Àbdullah ibn Àli Al-Dakhil, no. 747 on ( Part No : 5,Page No:198) 8/5/1419 A.H. referred to the Permanent Committee from the General Secretariat to the Council of Senior Scholars under no. 2998 dated 11/5/1419 A.H. It includes the decision on the request submitted to the chief of municipality of Al-Bakiriyyah about the possibility of benefiting from the municipal land on which a Masjid (mosque) is built, after demolishing it, as it is no longer used by the municipality and no one offers
Salah (Prayer) in it currently. The Permanent Committee studied the request and looked into the report attached to it, which was prepared by the committee formed to look into the issue of the Masjid in question. The committee is comprised of a representative of Al-Bakiriyyah Court, Àbdul Àziz Al-Muhammad AlLuhaydan, representative of the Endowments Department, Àbdullah AlMuhammad Al-Luhaydan, a representative of the Committee for the Propagation of Virtue and the Prevention of Vice (CPVPV), Hamad ibn Sulayman Al-Rajhy, and a representative of the Municipal Authority of AlBakiriyyah, Àbdul Àziz Al-Salih Al-Luhaydan. The report reads as follows: Based on the letter of His Eminence, Judge of Al-Bakiriyyah Court no. 467/1 on 13/3/1419 A.H. based on the letter from the General Mufti of the Kingdom of Saudi Arabia, and the Chairman of the Council of Senior Scholars, and the Department of Scholarly Research, Ifta', Dawàh, and Guidance no 2/1345 on 4/3/1419 A.H. with regard to forming a Committee including the legal court, the Endowments Department, the Committee for the Propagation of Virtue and the Prevention of Vice (CPVPV), ( Part No : 5,Page No:199) and the municipality to consider the situation of the mentioned Masjud, the following is reached: 1- The Masjid is built for the employees in the municipality and is inside the municipal buildings. 2- The Masjid does not have doors overlooking the street. 3-Only the Zhuhr (Noon) Prayer is offered in it until Al-Hadithy Mosque was built adjacent to it. 4- Salah has not been offered in it for a year and a half now, since the other Masjid has been built. 5- The adjacent Masjid is less than 40 meters away from it. After studying the request, the Permanent Committee issued a Fatwa (legal opinion issued by a qualified Muslim scholar) that states there is no harm in the municipality benefiting from the mentioned Masjid because the Masjid is not a public Endowment. In fact, it is a property of the municipality and only the Zhuhr Prayer was being offered in it. It has been a year and a half now sine any one has offered Salah in it because people offer Salah in the newly built Masjid that is close to the municipality. May Allah grant us success! May peace and blessings be upon our Prophet
Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta'
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to donate his body for scientific research
The first question of Fatwa no. 9421
Q 1: is it permissible for a Muslim to bequeath his children to donate his corpse to a scientific institute or a university? Is it permissible for a student to dissect a corpse and cut its parts as it is done in Europe?
( Part No : 16,Page No:325) A: It is not permissible for him to bequeath that his corpse should be donated to a scientific institute or a university to be dissected. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to slaughter an animal while one of the heirs donating to do it does not fulfill the will
Fatwa no. 8903
Q: Before he died, my paternal grandfather had bequeathed that four cows and ten sheep should be slaughtered from his money. However, nothing has been slaughtered from his money up till now. In fact, my brother and I slaughtered two cows and five sheep and intended their reward to go for him. He had sons and a wife. Some of his sons are underage children. I was appointed by the legal court in our town as their guardian. Is it permissible to execute his will and slaughter four cows and ten sheep from the minor's inheritance? ( Part No : 16,Page No:395) If it is permissible, will it be permissible to sell the cows and the sheep then give their value to the needy and the poor people or spend them on charitable works or give them (the cows and sheep) alive to the poor and needy? Are the cows and sheep that were slaughtered by my brother and I considered part of the will? We appreciate your advice. May Allah reward you best!
A: The mentioned will has to be carried out from the money of the testator after settling his debts if he was indebted and before distributing it to the inheritors. The amount of the will has to be one third or less of the value of the estate. The cows and sheep you slaughtered voluntarily are not sufficient for the execution of the will. We hope Allah (may He be Exalted) will reward you and the deceased for what you have done for him. Also, it is not sufficient to give the value of the cows and sheep to the poor or to give the cows and sheep alive to the poor because there may be a special reason why the testator intended to distribute them in the form of meat. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to take care of an orphan
( Part No : 16,Page No:333) The first question of Fatwa no. 14224 Q 1: I have assumed the guardianship of an orphan whose father is from among those who migrated to Afghanistan. This was done through the office of Islamic Relief Agency in Al-Madinah Al-Munawwarah. I intended to please my Lord through doing so. I would like to continue performing this duty permanently even after my death. This guardianship should go to another orphan if the first one grows older and is no longer called an orphan. Can I bequeath doing so at the present time in order that an amount of money is deducted from my pension as I am a public servant? I would like to know the way of keeping it permanently after my death and how to bequeath that.
A: It is recommended for you to bequeath taking care for an orphan after your death within one third of your property. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to manumit a slave girl who later bears a child for him
Fatwa no. 8472
Q: I was a bondmaid of the late Sulayman ibn Ùbayd Al-Rashid. he had bequeathed to free me with one-third of his wealth before I gave birth to his baby. The bequest remained without any change after begetting his child while he was still alive. My son was five years old at the time of the death of his father, who died seventeen years ago. The will is still as it is. I hope Your Eminence will clarify the Shariàh ruling regarding my insistence upon implementing the will in which the deceased stated to free me from one-third of his wealth. Am I not entitled to the will since I became free after his death and after begetting his son? Does a bondmaid have equal right to inherit her master after his death and after becoming a mother to his child, like the rest of his free wives?
A: If the case is as you have mentioned, then, first, you have no right to the said will, for the will is not to be implemented save after his death, and you have become free by his death, for you are the mother of his son. ( Part No : 16,Page No:327) Second: You are not his wife, but a bondmaid who became free after his death, due to becoming the mother of his son. Therefore, you have no right to the inheritance. May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions.
The Permanent Committee for Scholarly Research and Ifta'

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to hire someone to recite Qur'an on his behalf after his death
( Part No : 16,Page No:335) Fatwa no. 1207 Q: I heard some students of religious knowledge in the Makkan Haram (The sacred Mosque in Makkah) saying that it is not permissible to hire someone to teach the Qur'an for the soul of a dead person. This practice is common in my country and in other countries. I hope Your Eminence will issue us a Fatwa based on religious evidence in this regard. Also what should we do if the person wrote in his will that a Qur'an reciter should be hired to teach the Qur'an on his behalf?
A: hiring a person to recite the Qur'an for the deceased in order to carry out his will is a Bidàh (innovation in religion), so executing it is not permissible according to the statement of the Prophet (peace be upon him): Whoever performs an action for which there is no sanction from our behalf, is to be rejected. and his statement (peace be upon him): Whoever introduces something into this affair of ours that is not of it is to be rejected. The money which the dead person left for hiring a Qur'an reciter should be spent on charitable causes. It may be spent on poor relatives and fulfilling their needs. It can be spent on Qur'an students and those seeking knowledge who need, and deserve financial assistance. It also can be spent on other charitable projects. ( Part No : 16,Page No:336) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdullah ibn Mani` Member Àbdullah ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to grandchildren
Q 1: someone applied to confirm the bequest of his father in a legal document as it was not registered. This bequest contains a request to give his unmarried sons twenty thousand Riyals of his property in order to support them in their marriage as he did with their brothers and sisters who are already married. We would like to know the following, may Allah protect you: Is this a legally valid bequest or not? Or is it considered to be a bequest for an heir? What is the ruling if the heirs permit this bequest? May Allah protect you and reward you well! May peace and blessings of Allah be upon you!
A: There is no harm in carrying out the bequest of the testator if the sons for whom the bequest was made were competent to marry before the death of their father. This bequest should be executed from the capital in order to achieve justice among his sons. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Àbdul-Àziz Al AlShaykh Member Salih AlFawzan Member Àbdullah ibn Ghudayyan Deputy Chairman The Chairman
Àbdul-Razzaq Àbdul-Àziz ibn Àbdullah Àfify ibn Baz
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Fatwa no. 16122
Q: My father has three sons and five daughters. He also has sheep. My father bequeathed me while he was still alive, that after his death, I should give two of his daughters some sheep before the distribution of his property to all his children. His plea is that both daughters work with him in grazing the sheep. He also said: There should be 5,000 Riyals given in charity including lunch and dinner for the people who bury him and the rest will be distributed to the needy.
A: It is obligatory to settle the deceased's debts at first and then his will should be executed in the charitable ways within the limits of one third or less. The heirs must approve of a bequest that exceeds one third. His will to the daughters is not valid because of the Prophet's saying: no will for an heir However, this will would be valid if the inheritors agreed to it. The rest of money will be distributed to the heirs in the legal way after the debts are paid. ( Part No : 16,Page No:322) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Wills > Bequeathing to get her child out of her womb after her death
Fatwa no. 8047
Q: A woman had a husband and a guardian. During her pregnancy, she experienced severe pains and died along with the unborn child. she had requested from them (the husband and the guardian) that in case of her death, they should cut open her belly and remove the embryo. They carried out her wish and found that it was deformed with a large body and long hair over the shoulders, and then they buried it beside her. This took place five years ago when there was no available transportation to the city where the hospitals were, as they lived atop Talat mountain that is known as Al-Ali bani Malik. Afterwards, they regretted doing this and executing the will of this woman. What should they do in this regard? Advise us, may Allah reward you with good.
A: These people should not have implemented this woman's will even if she requested it. It is an illegal will as it involves maiming; thus, they must ( Part No : 16,Page No:326) repent to Allah and seek His forgiveness for what they have done. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Chapter on loans > Building by a loan to be repaid from future rent
( Part No : 14,Page No:120) Building by a loan to be repaid from future rent The first question of Fatwa no. 512 Q 1: A person has a piece of land then he made an agreement with another person on condition that the other would pay a sum of money to build a compound on the piece of land. Then, they would share the rent during the following ten years. After the ten years, the landowner would take back the building and repay the sum that was invested to the other partner.
A: If the matter is as mentioned that two men participated in building a compound on a piece of land owned by one of them provided that the rent of the compound would be divided fifty-fifty between them for a fixed period; for ten years for example, and then the sum of money would be returned to its owner; the land and the established compound would be recovered by the landowner, this is not permissible. The reason is because it is a loan which brought usurious interest because he paid the sum on the building to be given back to him after a while. In return, he benefited from half of the rent during this fixed period. However, the sum which they used in building may be more or less than the value of the land; therefore, it is not permissible to share the rent. ( Part No : 14,Page No:121) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Member Àbdullah ibn Sulayman Ibn Mani` Member Àbdullah ibn Àbdul-Rahman ibn Ghudayyan Deputy Chairman Àbdul-Razzaq Àfify
Browse by volume number > Browse by volume number > The first group > Volume twenty-six: (miscellaneous 3) > Acting > Building cinemas and going to them
( Part No : 26,Page No:277) The third question of Fatwa no. 3501: Q 3: is it permissible for a Muslim to build and run a cinema?
A: It is not permissible for a Muslim to build a cinema. He should not run it for himself or for another person, due to the forbidden kinds of amusement it provides. As shown today around the globe, it presents obscene scenes and images that promote lewdness and immorality. Furthermore, it helps women mix with men who are not Mahram (spouse or unmarriageable relatives). May Allah grant us success! May peace and blessings of Allah be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume twenty-one: (breastfeeding - Kaffarah) > Nafaqah and custody > Building the needed house
( Part No : 21,Page No:154) Fatwa no. 7452 Q: I have a friend who is married and has two sons. He has a good job, but he is hesitant about saving money. It is worth mentioning that he does not have a house of his own and lives in a furnished apartment. Is it permissible for him to save money to make a house of his own? The reason for his hesitancy is the following Ayah (Qur'anic verse): Surah Al-Baqarah, 2: 219
And they ask you what they ought to spend. Say: That which is beyond your needs. He has
also read in a Hadith what means that it is not permissible for a person to own and save what is beyond their needs. Rather, they should give in Sadaqah (voluntary charity) any excess beyond their needs. Moreover, he has tried more than once to save money to make a house, but every time a needier person asks him for money, he gives it to him. Can he abstain from giving money to the needy until he owns a house?
A: First, this person should save from his earnings what saves him and his family from being in need in order to build a house for him and those in his charge. Neither the Qur'an nor the Sunnah (whatever is reported from the Prophet) includes any Nas (text) that prohibits saving money or obligates a Muslim to give any excess beyond their needs as Sadaqah. Furthermore, a house where a person should live in with his family is considered a need. Also, neither the Qur'an nor the Sunnah includes any Nas that obligates a Muslim to give their money to a needier person so as to raise the latter's level and make them equal or almost equal to theirs. ( Part No : 21,Page No:155) Allah (may He be Exalted) has prescribed Zakah (obligatory charity) on the excess money left beyond one's needs, provided that it reaches the Nisab (the minimum amount on which Zakah is due) and has been possessed for one lunar year. During times of calamities, Allah (may He be Exalted) has obligated the people in the place where the calamity is taking place to help with all that ensures safety or the end of this calamity; and He has made this responsibility a collective or an individual obligation according to each one's means. Second, there were rich Sahabah (Companions of the Prophet - may Allah be pleased with them), such as Ùthman ibn Àffan, Àbdul-Rahman ibn Àwf, and others. Although their excess money were kept for one lunar year and reached the Nisab, the Prophet (peace be upon him) did not obligate them to pay more than the due Zakah. In fact, he used to recommend the Zakah collectors to deal fairly with the rich and the recipients of Zakah. He advised them not to do wrong to the rich and at the same time not to undervalue the due of the poor, the needy, and the other categories of Zakah recipients, and to be merciful towards both parties, and to establish justice among them. At times of calamities, he (peace be upon him) used to urge them to spend money as happened in the Conquest of Tabuk when some Sahabah brought all their money, such as Abu Bakr; others brought
half their money, such as Ùmar; and some others equipped the army of Al-Ùsrah, such as Ùthman (may Allah be pleased with them). This means that each one of them gave in Sadaqah what appealed to him as a way of answering the call of doing good and supporting Jihad (striving in the Cause of Allah). ( Part No : 21,Page No:156) They were not reproached for not giving in all their money as Sadaqah, whether what was left of it was little or much. Even more, the Prophet (peace be upon him) has urged Muslims to bequeath their money, but not more than a third of it, even if there is a lot of money and there are a few inheritors. There is other evidence indicating that a person is permitted to keep in their possession what is beyond their needs. Accordingly, it is permissible for this person to save money that enables him to build a suitable house for him and his family. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume sixteen: (Luqatah - Waqf - Wills - Fara'id - Manumission) > Fara'id > Building on a jointly owned land from the inheritance
Q 2: i have built a house at my own expense on an agricultural land that was left to me as my portion of my fathers estate. i have a married sister who jointly owns the land with me through her share in our fathers inheritance. ( Part No : 16,Page No:481) I would like to ask about the house that I built with my own money on the land that my sister owns a third of? How can I manage this with my sister, should I buy her share in the land or ask her to waive her right in? Is that permissible, as I want to avoid any doubtful matters?
A: If the land mentioned belongs to you and your sister as your shares in your fathers estate, then your sister owns one-third of the land or one-third of its current value, unless she herself waives her right in the land, which is acceptable if she is an adult, but if a dispute arises between you over any of the mentioned, the matter should be referred to the courts. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling what is not owned > Buying a car and selling it after possessing it
The first and second questions of Fatwa no. 6543
Q 1: I am a car dealer and I offer cars for sale on credit. Some purchasers ask me ( Part No : 13,Page No:241) to state in the contract that they bought the car directly from the agency. It should be noted that I buy the cars directly from the agency then sell them to the purchasers. However, some purchasers insist on stating in the contract that they bought the car directly from the agency. Some other purchasers ask me not to write their names or my name in the contract so that they can sell the car without any documents. Your Eminence, I make these two types of transactions with my own money but I do not take any down payment from the purchasers. I would like your Eminence to enlighten me: Are these transactions lawful or not?
A: It is permissible for you to buy the car directly from the agency in your name, and then sell it to a second purchaser after holding and possessing it, whether or not you bought it in cash or on credit, even if you will sell it at a price higher than that for which you bought it for. However, you should not state in the contract that the second purchaser bought it directly from the agency because this is a lie and it may also result in some problems. If you have not taken the car from the agency and have not taken possession of it, then selling it to a second purchaser is invalid whether it is in cash or on credit. This is so even if you will sell it to him at the same price that you bought it for. The Prophet (peace be upon him) forbade selling commodities till they are taken possession of or owned by the purchaser.

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling what is not owned > Buying a car from the agency and selling it without moving it
( Part No : 13,Page No:247) Fatwa no. 10848: Q: Some people come to my car exhibition to buy one, two, or three cars, for example, for a specified sum of money. The purchaser pays the value of the cars, receives them, and even tries them out and moves them from their place while they are still in the exhibition. The purchaser may sell the car or cars which he has just bought from me to another person on credit. The second purchaser receives the cars, moves them from their place, and then offers them for sale either to me or to any other person. Am I permitted to purchase them? What is the correct way? Appreciate your guidance, may Allah guide you and reward you the best. Please send the answer in a letter to my address so that I can know what is right and what is wrong. It is worth mentioning that this kind of transaction is used in all car exhibitions. May Allah bless you.
A: If the first purchaser buys the car, possesses it, and then sells it on credit to another person who also possesses it, it is permissible for the second purchaser to sell the car to the first seller or to others. As for moving the car inside the exhibition, this does not entail possession by the new buyer. Accordingly, the sale is invalid because it has been made before possessing the car. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Browse by volume number > Browse by volume number > The first group > Volume fifteen: (Transactions 3) > Buying a car provided that it will be insured
Fatwa no. 4737:
Q: I am a businessman. I wanted to buy a number of heavy trucks, as they are suitable for our work. The company agreed to sell cars provided that we insure these trucks. However, they agreed that we buy the trucks for more than their original price provided that we would have nothing to do with the insurance process and they would apply for it and it would be their responsibility. After a while, they asked me for Your ( Part No : 15,Page No:257) Eminence's Fatwa (legal opinion issued by a qualified Muslim scholar) on the ruling of vehicle insurance?
A: Firstly, it is not permissible for you to buy a car on the condition that it must be insured, as insurance is a contract that involves uncertainty, vagueness, and the two forms of usury; Riba AlNasi'ah (usury of delay, conditional excess for delay of payment) and Riba Al-Fadl (usury of excess, selling an item for another of the same type, on the spot, but in excess). Secondly, it is permissible for you to buy the truck with extra payment in case the truck is insured but do not apply for car insurance for the previously mentioned reasons. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume six: (Salah 1) > Salah > Rulings related to Masjids > Buying a church to turn it into a Masjid
Purchasing a Church to turn it into a Masjid First question from Fatwa No. 2393 Q: A group of Muslims live in Ànta, Georgia, in the United States of America. These people would like to build a Masjid (mosque) for people to offer Jumuàh (Friday) Prayer and the five obligatory daily prayers. Since there is a church that is offered for sale, is it permissible for them to purchase it to turn it into a Masjid after they remove the crosses as well as all the images whether hung or engraved on the walls?
A: Yes, it is permissible to purchase a church and turn it into a Masjid. All crosses and images hung or engraved on the walls as well as anything that might indicate that it was a church must be removed. As far as we know, there is no harm in purchasing a church for the mentioned purpose. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume fifteen: (Transactions 3) > Buying a commodity from someone who found it on the road
( Part No : 15,Page No:459) The second question of Fatwa no. 18389: Q 2: a young man came to me with some dresses for sale. When I asked him from where he got them, he said that he was traveling to Dammam and saw a box by the side of the road with the dresses scattered around it. He collected them and came to me. So I bought them from him, and sold them, making a good profit, all praise be to Allah.
A: The property your friend found by the side of the road is considered Luqatah (a lost item found by someone other than its owner) that must be announced for one year until its owner comes to claim it. Your friend was hasty to sell the dresses for their real value, but he has to keep the price with him for a year while announcing the Luqatah. If its owner comes, the price of the dresses should be paid to him, otherwise, your friend can dispose of the money. However, if the owner comes at any time after that, the money should be paid to him. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Buying a commodity with a currency and receiving the change in another currency
Q 2: some people sell soft drink cans and mineral water glasses for banknotes as they are more beneficial to them and give the remainder as coins so that the buyer uses them for calling from phone booths. What is the ruling on this? Is it permissible?
A: It is permissible for a person to buy some commodity, water, juice or whatsoever, from a trader and take the remainder as metal coins immediately to use the coins for calling from phone booths. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Buying a currency in full
Fatwa no. 14294:
Q: Some of our customers who buy groceries from us used to ask us for exchange. They ask, for example, to exchange 100 riyals, and if I do not have but 70 riyals. They say: "Give me this 70 riyals and I will take the rest at another time." I told them that this is not permissible. They used to say: "We will bear the sin of doing so." But I asked some of the scholars in our village who told me that exchange should be completed without delaying any portion of the money. I would like your eminence to point out the whole matter for me and my customers. May Allah reward you well!
A: Exchanging money must be completed at the same meeting when the contract is held. It is not permissible to receive some of it and delay another part. It was authentically reported that the Prophet (peace be upon him) said, If these classes differ, sell as you wish if payment is made hand to hand. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Conditioned sale > Buying a house from someone and stipulating that the seller should rent part of the house
Q 2: A merchant bought a house from someone and stipulated that the seller should hire part of the house with a fixed amount. The seller also stipulated that the purchaser should only sell the house to its first owner. Is this agreement permissible?
( Part No : 13,Page No:194) A: This type of sale is not permissible because it includes two kinds of transactions in one and this kind of transaction is prohibited according to Hadith. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Riba Al-Nasi'ah > Buying a house on interest
First question of Fatwa no. 8982
Q 1: I am a laborer living in a government-owned house. In 1982, the Ministry of Housing issued a decree stating that if anyone would like to buy the houses where they live, they are permitted to do so. However, my wage does not exceed two hundred Algerian Dinars per month, and I provide for my wife, three children, my grandmother, my aunt, her two sons and her husband who is more than eighty- five years old. The governmental decree states that if the dweller fails to pay the total price of the house within a five-year period - which is 5900 Algerian Dinars - there will be a forty-five percent increment, i.e. interest, over the price, and as you are fully aware, there is a housing problem, therefore, I am very confused what to do.
A: If the case is as mentioned in the question, it is impermissible for you ( Part No : 13,Page No:333) to involve yourself in such a transaction, because it includes Riba (usury/ interest). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling what is not owned > Buying a land from a trader and selling it to him again in installments
Fatwa no. 14264
Q: I would like to inform Your Eminence that I want to buy a piece of land to build a house. This land costs one hundred-thousand Riyals. I cannot pay this sum at the present time. I would like Al-Rajhi Bank to buy this land for me. They will not pay its price to the owner except after a contract is signed between us and they take the necessary guarantees. Is this kind of sale permissible? May Allah protect you.
A: If the case is as you have mentioned, this kind of sale is not permissible. May Allah set right the conditions of all of us. ( Part No : 13,Page No:251) May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling what is not owned > Buying and selling a commodity before paying its price
The twenty third question of Fatwa no. 19637
Q 23: is it permissible for a buyer to take profit for a commodity bought at the expenses of someone else who both gives him the profit and pays the price of the commodity to the first seller.
A: It is permissible for someone, who buys a commodity which comes into his possession after the sale contract is concluded, to sell it at a profit which he may receive even before paying the price to the first seller. The second buyer has to pay the price to the first seller. ( Part No : 13,Page No:257) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Member Deputy Chairman Àbdul-Àziz Al Al-Shaykh The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Bakr Abu Zayd Salih Al-Fawzan
Browse by volume number > Browse by volume number > The first group > Volume twenty-three: (oaths - vows - imamate) > Forgery > Buying and selling birth certificates
Fatwa no. 1824:
Q: Is it permissible to sell, buy or share birth certificates?

A: It is not permissible for a Muslim to sell, buy or share birth certificates, such as the case in which the person sells birth certificates of his family members to another man to participate in such companies by the names of the owners of these certificates as if they are his own children, while they are not. A Muslim should cooperate with his country to enforce its laws related to the birth certificates as long as they are not against the Shariàh (Islamic law). This, in fact, pertains to cooperation in righteousness and Taqwa (fearing Allah as He should be feared) as Allah (may He be Exalted) orders saying: Surah Al-Ma'idah, 5: 2 Help you one another in Al-Birr and At-Taqw (virtue, righteousness and piety) Breaching the laws in a way that entails corruption for the individuals, the society and the state constitutes cooperation in sin and transgression that Allah (may He be Exalted) prohibits saying: Surah Al-Ma'idah, 5: 2 But do not help one another in sin and transgression. Moreover, this action involves telling lies, which is Haram (prohibited), and consuming people's property unjustly by the two parties, since both earn money through unlawful channels, i.e. telling lies, deceiving and betraying the state. ( Part No : 23,Page No:523) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Buying and selling currencies
The first and second questions of Fatwa no. 3037:
Q 1: Nowadays commercial transactions include exchange of different types of currencies. ( Part No : 13,Page No:440) For example, dollars are exchanged for riyals, riyals for sterling and sterling for Kuwaiti dinar...etc. Each currency is sold and bought at different prices. If, for example, we want to sell the dollars we have to a money-exchanger, he will buy them at 3 riyals and 25 halalahs, but if we want to buy dollars from him, he will sell them at 3 riyals and 30 halalahs. We would like to ask Your Eminence the following questions regarding this kind of transactions: A- Is the transaction mentioned above permissible from the Islamic perspective? Can it be considered a type of lawful sale? B- If such transactions are permissible, what is the evidence that they do not constitute a form of prohibited Riba?
A: A- The abovementioned transaction is conducted with a type of money susceptible to Riba (usury). This kind of transaction is permissible if done hand to hand and even if these two exchanged items are sold and bought at different prices because they are of different types. It was authentically reported that the Messenger of Allah (peace be upon him) said, Do not sell gold for gold, except like for like, and do not increase one part over another part; and do not sell silver for silver except like for like, and do not increase one part over another part, and of these, (gold and silver), do not sell something present for something to be delivered later. Banknotes are substitutes of gold and silver. Since, according to the question, ( Part No : 13,Page No:441) these banknotes are of different types, it is permissible to exchange them for a selling price more than a buying price and vice versa. However, the transaction has to be done on the spot. This is based on the Hadith in which the Prophet (peace be upon him) is reported to have forbidden the selling of an absent item for a present item. This type of sale is known in Shariàh as Sarf (exchange). B- All things susceptible to Riba like wheat, barely, dates and raisins can be exchanged provided the exchange occurs between items of the same type, with equal weight and hand to hand. It is permissible to exchange items of unequal weight provided that they are of different type in a handto-hand transaction. However, it is prohibited to exchange items of unequal weight if they are of the same type, no matter whether the transaction is done hand to hand or the delivery of one or both items is deferred. It is prohibited to defer delivery of one or both the exchanged items which are susceptible to Riba unless one of them happens to be cash while the other is not. This is the same ruling applied to Salam sale (sale with advance payment) and Ajal sale (sale with deferred payment).

Member Àbdullah ibn Qaùd Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Various questions about ill-gotten money > Buying and wearing clothes with an ill-gotten money
Second question of Fatwa no. 15870
Q 2: I have some clothes that I bought from Haram (prohibited) money; however, I have admitted stealing the money to the owners. Now, I do not have any clothes besides this clothing. Kindly, advise me. May Allah reward you with the best reward.
A: It is obligatory that you return this money to its owners, ask them to forgive you, and determine to make a truthful Tawbah (repentance to Allah) from consuming people's money unjustly. If you do this, we do not find a reason for the impermissibility of wearing the clothes. May Allah protect us and you from violating the sanctity of Muslims. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling by installments > Buying books by installments
Q 2: A student of religious knowledge needs books on Tawhid (monotheism), Fiqh (Islamic jurisprudence), Sirah (the Prophet's biography) but he does not have enough money to buy them. Is it permissible for him to buy these books by installments, given that he will buy them at a higher price compared to their cash price? It should be noted that the student who needs these books is a poor person and needs to study religious knowledge.
A: It is permissible for the person to buy books by installments like any other commodity, if the terms of the installments and their amounts are determined for a specific period of time. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > Group two > Volume one: (Àqidah) > Acts commensurate with Kufr > Buying books from self-seeking people
The fifth question of Fatwa no. 21394:
Q 5: is it permissible to do business with ibadiyyah (a Muslim sect)? For example, I buy their good books and cassettes, should I stop or continue doing this?
A: There is no harm in buying the useful books from anyone because of their great benefit. As for the books that contain heresy and error, it is not permissible to deal in them. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Member Member The Chairman
Bakr Abu Zayd Salih Al-Fawzan Àbdullah ibn Ghudayyan Àbdul-Àziz ibn Àbdullah Al Al-Shaykh
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Selling the trees and the fruits > Buying buildings to make profit by renting them out
The fourth question of Fatwa no. 11251
Q 4: What is the ruling on an organization that has shares in public sector businesses or that buys real estate to benefit from the rentals?
A: It is permissible to buy real estate for investment whether by renting them out or something like that. As for the public sector businesses, this term is general and we need further information about its transactions in order to be able to answer the question. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Browse by volume number > Browse by volume number > The first group > Volume twenty-two: (Hudud - slaughtering and hunting) > Had > Smoking > Buying cigarettes for the mother
Q 2: My mother smokes and I buy her the cigarettes. When I advise her not to smoke, she gets angry with me. What is the ruling on this act?
A: smoking as well as helping the smokers through buying the cigarettes for them or the like are prohibited acts.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions! Permanent Committee for Scholarly Research and Ifta'
Browse by volume number > Browse by volume number > The first group > Volume fourteen: (Transactions 2) > Selling the trees and the fruits > Buying crops a long time before harvest
Fatwa no. 19690
Q: There is a person in the Sudan that makes use of Muslim's financial needs and buys the crops from them long before the harvest and for low prices. Then he receives the whole yield at the time of harvest. What is the Shariàh ruling on this matter?
A: There is no harm if this person buys the harvest from farmers and other people if the crops are liable to Salam sale (sale with advance payment), i.e. the crop can be defined by weight, measure, type, kind, or amount for a definite due date while ( Part No : 14,Page No:89) the price is paid at the time of concluding the sale without specifying the yield of a certain farm. This is the lawful form of Salam sale. The Prophet (peace be upon him) said, "Those who pay in advance for anything must do so for a specified weight, a specified measure and for a definite time." (Related by Al-Bukhari and Muslim)However, it is not permissible to buy certain agricultural products before the fruits are ripe. The Prophet (peace be upon him) forbade selling fruits until they ripe and the grains until they grow.It is related by Muslim in his Sahih book of authentic Hadithon the authority of Ibn Ùmar that The Messenger of Allah (peace be upon him) forbade the selling of date-palms (i.e. their fruits) until they are almost ripe, and ears (of corn or barely) until they become white (i.e., hard) and safe from blight. He forbade both the seller and the buyer (from such sale)." Dates are almost ripe when they get red and yellow and are ready ( Part No : 14,Page No:90) to be eaten. In addition, it is permissible to buy certain crops when the fruits appear to be in a good condition and the grains grow, and there is no harm in that. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Buying currencies according to Al-Khayar contract
Fatwa no. 11409
Q: Is it permissible to buy foreign currency through what is called a right of choice contract, where the purchase process goes as follows: The purchaser makes an agreement with a specific bank according to the right of choice that the bank gives to the purchaser (beneficiary). The purchaser then pays a fee or premium to the seller (the bank) at the time of entering the right of choice contract to purchase the currency. ( Part No : 13,Page No:456) During the agreed period, the purchaser may pay the agreed price and buy the currency regardless of the current market price at the time of actual purchase. Furthermore, the purchaser is not obliged to buy currency according to the contract, and that is the nature of this contract. They are only obligated in the situation when they do not wish to complete a purchase process to pay the premium or fees, which were stipulated at the beginning of the contract in return for being given the right of choice and which are non-refundable, whether a transaction is completed or not. An example of this is a right of choice contract to buy 10,000 Marks, at a price of 1 Mark to 2.20 Riyals within a set period of right of choice of three months. For this the bank charges 5 Halalas (100 Halalas = 1 Riyal) as the fee for each Mark. The first scenario: During the above period, the exchange rate of the Mark increases to 2.40 Riyals, and the purchaser makes use of their right of choice and pays for the Marks at the agreed price, i.e., 2.20, regardless of the current exchange rate. The second scenario: There is a decrease of the exchange rate of the Mark to 2.00 Riyals, and in this situation, the purchaser does not make use of their right of choice during the contracted term and the contract expires when the expiry date is reached. The seller (the bank) is still entitled to the fees due under the right of choice contract, i.e., the 5 Halalas, as they are not refundable to the purchaser, as mentioned previously.
A: It is not permissible to buy and sell one currency for another unless the exchange is completed within the same contracting session. If the currencies are of the same type, they must be of equal
amounts and the exchange must take place in the same sitting. ( Part No : 13,Page No:457) Ithas been authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim)and others, on the authority of Abu Said Al-Khudry (may Allah be pleased with him), that the Messenger of Allah (peace be upon him) said, Do not sell gold for gold, except like for like, and do not let the quantities differ. Do not sell silver for silver, except like for like, and do not let the quantities differ. Do not sell that which is absent for that which is presen t. The Prophet (peace be upon him) saying, Do not sell that which is absent for that which is present, indicates that it is a condition that the exchange is to be made in the same contracting session, and that selling by choice is invalid. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

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Fatwa no. 8547:
Q: I transferred 200 dollars to my mother in Sudan in the name of a person who is authorized to receive this money through the bank and deliver it to my mother. However, this person thought that ( Part No : 13,Page No:450) it was his brother who sent him that sum of money, as he had a brother who lived in Saudi Arabia. Accordingly, he went to the bank, received the money without inquiring about the name of the sender, and spent it. At that time, the dollar was equal to 200 piasters, for instance. Twenty days later, I received a letter from my mother in which she asked me why I had not sent her the money. I told her that I had sent it in the name of that person. After making inquiries, we discovered that that person who took the money is the one who received it in Khartoum. Because this issue lasted for more than a month, the price of the dollar changed and became 250 piasters, for
instance. There came the disagreement whether the person who received the 200 dollars a month ago is entitled to the rise in the price of the dollar or not.
A: If the case is as you mentioned, that the sum of money was in dollars, and that man received it in the form of dollars, he should return them in the form of dollars, too, or in piasters with their price on the day of receiving them if it is agreed upon this. He is not entitled to the difference due to changes in the currency value. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume six: (Salah 1) > Salah > Rulings related to Masjids > Buying entertainment places and turning them into Masjids
Purchasing amusement centers and using them as Masjids (mosques) Twelfth question from Fatwa No. 2922 Q: Is it permissible to purchase wine shops and nightclubs in order to use them as Masjids and places of worship?
A: Yes! It is permissible to buy these places in order to use them as Masjids because doing so means to use them in useful and legal purposes. Impurities and filthiness are not an inherent characteristic of these places, but it is a contingent attribute. ( Part No : 6,Page No:234) If these places are used for good purposes, impurity or filthiness will no longer be there. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Member Member Committee Deputy The Chairman
Chairman Àbdullah ibn Qaùd Àbdullah ibn Ghudayyan Àbdul-Razzaq Àfify Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Sale contract > Buying from non-Muslims when Muslim traders are present
( Part No : 13,Page No:18) buying from non-Muslims when Muslim traders are present The third question of Fatwa no. 3323 Q 3: What is the ruling on Muslims who abandon cooperation with one another by their dislike of buying from Muslim traders and preferring instead the stores owned by Kafirs (disbelievers), is this Halal (lawful) or Haram (prohibited)?
A: The basic principle is that it is permissible for Muslims to buy whatever they need of the things that Allah has permitted whether from a Muslim or a Kafir. The Prophet (peace be upon him) bought from the Jews. But if a Muslim refrains from buying from fellow Muslims for no good reason - such as due to cheating, high prices, or having low quality products - and they would rather buy from a Kafir, and they prefer them, with no reason, this is Haram, because it implies their aligning themselves with the Kafirs, approving of them and liking them. On the other hand, they will be causing losses to Muslim traders, a recession in their trade, and non-marketability of their products if Muslims take that as a habit. But if there are reasons behind refraining to buy, such as those mentioned previously, then they should advise their Muslim trading brothers to remedy these faults that cause them to turn away from dealing with them. If they accept the advice, Al-Hamdu li-Allah (All praise be to Allah), otherwise it is permissible to turn to other traders, even if they are Kafirs, as long as they exchange benefits properly and are honest in their transactions. ( Part No : 13,Page No:19) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Member Àbdullah ibn Qaùd
Member Àbdullah ibn Ghudayyan
Committee Deputy Chairman Àbdul-Razzaq Àfify
The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying gold bearing some pictures
The sixth question of Fatwa no. 2672
Q 6: I am a merchant who sells gold jewelry which is engraved with images of humans or animals. The purchasers care about the quality of the jewelry itself, and not the images engraved on them. However, some of them prefer jewelry with images engraved on them to jewelry without images. It is worth mentioning that most of them, if not all of them, are Kufar (disbelievers) either for abandoning Salah (Prayer), or denial of the existence of Allah, or for associating others with Him in worship. In any case, is it permissible for me to deal in jewelry with images engraved on it since the purchasers care only about the quality of the jewelry itself or is it completely unlawful because images and producing images is unlawful? Is it permissible for me to sell the jewelry ( Part No : 13,Page No:477) on which the Name of Allah is engraved? It should be noted that most women do not respect the Name of Allah engraved on their jewelry and may wear them while they are Junub (in a state of major ceremonial impurity) or during menstruation, or enter the bathroom with them?
A: it is not permissible to deal in jewelry that bears images of animate beings because of the general meaning of the proofs that prohibit producing and hanging images. The Prophet (peace be upon him) stated: Allah and His Messenger made illegal the trade of alcohol, dead animals, pigs and idols. Idols include any image of animate beings or whatever possesses a soul, even if they are engraved on jewels. This ruling applies whether the purchaser is a Muslim or not. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Member Àbdullah ibn Qaùd
Member Àbdullah ibn Ghudayyan
Committee Deputy Chairman Àbdul-Razzaq Àfify
The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Payment of the price > Buying gold for Dirhams
( Part No : 13,Page No:437) Fatwa no. 16823 Q: I am a businessman and I live in the Kingdom of Saudi Arabia. I import pure 24 Carat Gold from abroad and sell it to gold dealers and gold factories. One of these merchants asked me to lend him about 200 kilos of gold over varying periods. He was to take the quantity he needed weekly, for example 30 kilos per week. Upon receiving the gold, he must transfer the equal value to my account in cash (Riyals) and indeed the equal value goes to my account and later on, I deliver him the gold. Thus, he continues taking and paying the value of which he takes in Riyals. I benefit from these Riyals and he also benefits from the gold. Since it is known that the price of gold is variable, the agreement is to lend him the gold he needs provided that he pays the difference of prices in case the price goes up. Supposing that he takes 200 kilos and the current price for one kilo is 40000 and the next day the price goes up to 42000, he must transfer the difference which is 2000 to us for each kilo of gold he takes. However, if the price goes down the next day to 38000 for a kilo, he may ask for more gold to complete the value which he paid or that we pay him the difference in Riyals ( Part No : 13,Page No:438) provided that he transfers the equal value in Riyals as long as the gold is in his possession. In this way, the dealer waits for the gold price to drop below 40000 for a kilo and in this moment, he pays the loan in one of two ways: 1- Purchasing from the local market the amount of gold which he borrowed and pay it as a single payment, then I pay the full value which he has transferred to me. By
doing this, I have got the equal value of my gold which he borrowed. 2Buying the full amount of gold which he has borrowed minus the value of Riyals which were transferred to me. Afterwards, I deliver the difference of price which I still have which will be a profit for him. In this case, the dealer has made a profit through this loan. If the global markets change prices up to 50000 or more than 60000 or whatever price it may reach, the dealer who borrowed the gold will pay it to me. He may be obliged to buy it from me or from others for 50,000 Riyals per kilo ( Part No : 13,Page No:439) which will be a great loss for him. According to my limited knowledge, it is permissible for me to lend someone a kilo or more of gold provided that he will return it in gold, but this has been done in the manner that I explained to Your Honor. Would you kindly advise me? Is it permissible for me to do business with this Muslim dealer in the way I explained? Could you answer in detail according to the transactions which I have mentioned? Could you guide us to the legal way which should be used in dealing with our Muslim merchants? May Allah guide Your Honor in his answer! May Allah's Peace, Mercy, and Blessings be upon you.
A: If the situation is as you have mentioned, this act is not permissible because this is a kind of exchanging gold for dirhams. A condition of the transaction is that possession occurs at the time of exchange and this is not the case according to what is mentioned. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying gold from a wholesaler in installments
Fatwa no. 2298:
Q: i work in the gold industry buying and selling jewelry which we ( Part No : 13,Page No:468) purchase wholesale from importers and pay them in installments. Is this method which all the workers in this field including myself follow Halal (Lawful) or Haram (prohibited)? I would like you to explain the reason for its permissibility or prohibition please.
A: If the case is as you mentioned regarding this type of transaction, it is Haram to deal in this manner when the price for which you buy the gold is in the form of gold or silver or money of equivalent value as it is a form of Riba Al-Nasi'ah (usury of delay, conditional excess for delay of payment). Such transaction could involve both Riba Al-Fadl (usury of excess, selling an item for another of the same type, on the spot, but in excess) and Riba Al-Nasi'ah if the gold is exchanged for gold for example, and the weight is different plus the payment is made in installments. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying gold through the phone
Q 3: Sometimes a shop owner buys a bulk of gold by phone, whether from Makkah or outside the country, while he is in Riyadh, from a known jeweler. The buyer knows the sold items well, let's say they are bracelets. They agree on the price, and the money is transferred through the bank. Is this permissible? What should he do?
A: This contract is invalid, because the exchange of both the sold item and the price are delayed, whether they are both gold; one of them is gold and the other is silver; or corresponding banknotes. This is called Riba Al-Nasi'ah (usury of delay, conditional excess for delay of payment), which is Haram (prohibited). The sale should be made only when the price is ready, according to their agreement at the time of the contract. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying gold to trade in it
The Fourth Question of Fatwa no. 2444
Q4: There are some people who buy gold pounds or bars when the price of gold goes down and they sell them when the price rises. What is the ruling on this matter? Is Zakah due on this gold if a lunar year passes while it is in one's possession? It should be taken into consideration that over the year, the price of gold is not constant, as it may increase or decrease according to the market.
A: Firstly, ( Part No : 13,Page No:469) it is permissible to buy gold pounds or bars in return for gold objects so long as both are exchanged at the time of sale, just as it is permissible to buy gold in exchange for cash money. It is permissible to buy gold when its price goes down and to wait to sell it until its price rises as long as one does not buy up too much a quantity that it creates a monopoly or causes harm to people. Secondly: Zakah is due on the gold if a year passes while it is in one's possession and if the amount reaches the Nisab (the minimum amount on which Zakah is due). May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying gold with a down payment
Seventh question of Fatwa no. 3211
Q 7: Some customers want to buy gold but they pay only the down payment and ask me to reserve the gold for them until they bring the rest of the money and receive the gold. It may be worth mentioning that the price of gold fluctuates and I mention this to the customers who say: "It is only a matter of luck". Should I calculate the price of gold as to its value on the date of the reception of the down payment or on the date of the delivery of the gold?
A: Such a sale is impermissible because the exchange does not take place in one session. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Conditions of sale > Buying illustrated magazines
buying illustrated magazines The first question of Fatwa No. ( 8321 ): Q 1: What is the ruling on buying magazines containing pictures of women wearing fashionable clothing which are in line with our revered Shariàh (Islamic law) and do not contradict it it?
A: It is impermissible for you to buy such magazines containing pictures of different dress fashions as it may cause temptation and it helps promote these harmful magazines. ( Part No : 13,Page No:76) It suffices you to wear the type of clothes worn by women of your country. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling by installments > Buying in installments and having to pay insurance money
Q 2: A man bought a car on installments, as he was unable to pay its price in cash. The car agency demanded him to pay car insurance. What is your ruling on paying this insurance and other types of insurance such as life insurance? ( Part No : 13,Page No:157)
A: It is permissible to buy a car in installments, if the car and the price are agreed upon as well as each installment and the date for payment are fixed. As for paying car insurance, this is Haram (prohibited). In the same way, life, organs, merchandise and all types of commercial insurance are Haram, as this involves some sort of deception, gambling and eating up money unjustly. May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

Browse by volume number > Browse by volume number > The first group > Volume twenty-two: (Hudud - slaughtering and hunting) > Had > Intoxicants and the like > Buying Khamr
The eighth question of Fatwa no. 4765:
Q 8: Is it permissible for a Muslim to buy Khamr (intoxicant), since some people have Muslim and non-Muslim friends who drink Khamr (intoxicant). He may go with them to cafes, so is it permissible for him to pay for all the drinks, including Khamr (intoxicant), though he himself never drinks it?
A: It is Haram (prohibited) for a Muslim to serve his friends - Muslim or non-Muslim - Khamr, whether in a cafe or at home or elsewhere. It is impermissible for him to pay for it, even if he did not drink it, for Allah (may He be Exalted) cursed Khamr, its drinker, its server, its seller, its buyer and the one who consumes its price. He should keep away from bad companions, to protect himself from indulging in sins. May Allah grant us success! May peace and blessings be upon our Prophet, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume eleven: (Hajj and Ùmrah) > Hajj and Ùmrah > Àqiqah > Buying meat instead of Àqiqah
The tenth question of Fatwa no. 8052:
Q 10: is it sufficient for a person to buy meat instead of slaughtering Àqiqah (sacrifice for a newborn) or should he slaughter a sacrificial animal?
A: A person should slaughter a sheep for a female baby and two sheep for a male baby. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Buying or selling gold in return for bank checks
Q 3: Is it permissible to buy or sell gold in return for bank checks? It should be noted that the amount transferred is deposited in full at the bank, as the buyer can not carry money with him during the purchase. ( Part No : 13,Page No:494) Likewise, the seller can not take it from the buyer while selling a number of (gold) bars, especially as sometimes the amount reaches millions of Riyals, and they fear for their safety and their money while carrying it.
A: There is no harm in this, for the receipt of the check has the same ruling as receiving the price, if the check is approved by the bank. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Holding shares in Riba-based banks > Buying shares in banks which do not deal in Riba
Fatwa no. 4512:
Q: The Islamic bank has shares for sale. The value of one share is one hundred and ten US dollars. Our understanding is that this bank does not deal in Riba (usury/ interests), that the values of the shares will be used in business ventures that are free of any dealings in Riba, and that profits will be divided among the shareholders. Because we are worried about falling into anything that is prohibited, we hope that you will tell us whether this is allowed or not.
A: It is permissible to buy shares in the banks which do not deal in Riba. Profits earned from shareholdings in the bank and which are the result of dealings that do not involve anything Haram are Halal (Lawful). ( Part No : 13,Page No:508) May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family,
and Companions!

Member Àbdullah ibn Qaùd Member Àbdullah ibn Ghudayyan The Chairman Àbdul-Àziz ibn Àbdullah ibn Baz
Browse by volume number > Browse by volume number > The first group > Volume twenty-two: (Hudud - slaughtering and hunting) > Slaughtering and hunting > Buying some pigeons and slaughtering them in Makkah
( Part No : 22,Page No:514) The first question of Fatwa no. 9854: Q 1: I bought pigeons in Jeddah, and brought them into Makkah where they were slaughtered and eaten. Am I sinful for what I did? Is it permissible to slaughter pigeons inside Makkah?
A: It is Haram (prohibited) to hunt pigeons inside Makkah for fear that they may be pigeons that fly inside the Haram of Makkah Al-Mukaramah, as the Hadith authentically reported on the authority of Ibn Àbbas (may Allah be pleased with them) that the Prophet (peace be upon him) said: Allah has made Makkah as a Haram, and so it was not lawful for anyone else before or after me, rather it has been made lawful for me (only for) an hour of the day. In Makkah, its surroundings should not be disturbed, its trees not plucked, its birds not hunted or frightened, and its Luqatah (a lost item found by someone else) should not be taken except by one who would search for its owner. Related by Al-
Bukhari and others. As for private-owned pigeons and those brought from outside Makkah, whether bought or hunted but not hunted by a Muhrim (pilgrim in the ceremonial state for Hajj and Ùmrah) himself or assisted in its hunting - there is nothing wrong with eating such pigeons. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Conditions of sale > Buying the crop yield for the next few years
( Part No : 13,Page No:84) buying the crop yield for the next few years Fatwa no. (11594): Q: I gave a sum of money to a fruit merchant to trade with it and give me my profit. Then, I knew that he buys the yield of the farms for many years in advance, because this gives him a discount. Is this profit Halal (lawful), given that I am ready to bear the consequences, whether gain or loss, with him?
A: It is impermissible to buy the yield of a farm for five years in advance, as this entails Jahalah (lack of knowledge) and Gharar (uncertainty). Thus, it is impermissible for you to enter into partnership with the mentioned merchant or take profit in return for this trade, even if you are ready to bear the
risk. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Option sale > Buying without revealing the defect of the sold item
Q 1: I am a grocer and I have a partner who bought 40 quintals of pears from a distance of 1000 km. When these pears were sold to retailers, they found that they were spoiled as they contained worms and were inedible. It is important to note here that I am the one who sold them to the retailers and I did not know that they contain worms and were inedible. However, my partner who brought the pears knew that they were spoiled when he reached his shop ( Part No : 13,Page No:206) but he did not tell me about the state of the pears. He said to me: Some of them contain worms. What is the legal ruling on this sale? What is the ruling regarding the retailers who knew about the bad state of the pears and then sold them?
A: selling defective goods without letting people know that they are defective is not permissible
because it is a form of cheating about which the Messenger of Allah (peace be upon him) said: He who cheats us is not of us (is not my follower). It is also authentically reported that the Prophet (peace be upon him) said: Both parties in a business transaction have the right to annul it as long as they have not separated; and if they speak the truth and make everything clear they will be blessed in their transaction; but if they tell a lie and conceal anything, the blessing of their transaction will be wiped out. Those who cheated and sold something that was defective for the price of a sound one should repent to Allah (may He be Praised and Glorified), regret what they have done, not return to that action, to ask for forgiveness from the one whom he cheated and make an agreement with him to return the rest of the money. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume twenty-four: (miscellaneous 1) > Book of miscellaneous > Asceticism > Saving money
Q 2: what is the ruling on saving money? The owner of this money is in charge of a family, and he saves a monthly amount to be able to continue his education after having finished his secondary education. He now has a job as a laborer which he ( Part No : 24,Page No:374) wishes to quit in the future in order to complete his studies In sha'a-Allah. What is the ruling on saving this money?
A: If the person in question pays the Zakah due on this money, fulfills his obligations without any failure to meet what is required, it is permissible for him to save surplus money for a time when he may need it, for his dependents, or for any other unforeseen circumstances. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!

Browse by volume number > Browse by volume number > The first group > Volume thirteen: (Transactions 1) > Buyu` > Selling gold > Saving gold
Q 1: Is it Haram (prohibited) to save gold? I bought one gram of gold with one dirham and after the passage of one Hijri year, the price of the gram went down to half of a dirham and the next year it increased to five dirhams. Is this a kind of Riba (usury/interest) or Haram?
A: It is permissible to buy gold in exchange for another currency other than gold hand in hand, as it is allowed to save, and sell it for more or less than the purchase price. This is not considered a prohibited amassed wealth if its Zakah (obligatory charity) is paid. May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!


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Permanent Committee Fatwas

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be upon our Prophet Muhammad, his family, and Companions!

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Q 2: Is it permissible to show dutifulness to parents after their death?

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