Islamic Rulings -
Living Shariah Verdicts
Islamic Questions & Answers
I am intending to propose
marriage to a girl, but I found out that her father
puts his money in the bank and he is going to prepare
her trousseau using this money. Will this trousseau
and furniture be halaal or haraam?.
Praise be to Allah.
Consuming riba is a major sin and one of the serious
sins that incur punishment. Allah says (interpretation
of the meaning):
“O you who
believe! Fear Allah and give up what remains (due to
you) from Ribaa (from now onward) if you are (really)
believers.
279. And if
you do not do it, then take a notice of war from Allah
and His Messenger but if you repent, you shall have
your capital sums. Deal not unjustly (by asking more
than your capital sums), and you shall not be dealt
with unjustly (by receiving less than your capital
sums)”
[al-Baqarah 2:278-279]
And the Messenger of Allah (peace and blessings of
Allah be upon him) cursed the one who consumes riba
and the one who pays it, the one who writes it down
and the two who witness it, and he said: they are all
the same. Narrated by Muslim 1598.
But dealing with a person who consumes riba is
permissible. The Prophet (blessings and peace of Allah
be upon him) dealt with the Jews although they
consumed riba. What is haraam with regard to the
wealth of one who consumes riba is the extra money
obtained through riba only; the rest of his wealth --
if it is from a halaal source -- is halaal.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on
him) was asked about those whose wealth is mostly
haraam such as tax collectors (referring to the maks,
a haraam levy or tax), those who consume riba and so
on, as well as those who practice haraam professions
such as those who make images of animate beings,
astrologers and the helpers of oppressive rulers. Is
it permissible to buy food from them or not?
He replied:
Praise be to Allah. If their wealth consists of both
halaal and haraam, then dealing with them is a grey
area; it cannot be ruled to be haraam unless it is
known that he is giving him something that it is
haraam to give, and it cannot be ruled to be halaal
unless it is known that he is giving him something
halaal. If most of it is halaal, then it cannot be
ruled that it is haraam to interact with him; if most
of it is haraam, it was said that it is halaal to
interact with him and it was said that rather it is
haraam.
With regard to the one who deals with riba, the
majority of his wealth may be halaal, unless it is
known that it is not halaal for some other reason.
That is because when he sells 1000 for 1200, it is
only the additional amount that is haraam.
If his wealth consists of both halaal and haraam and
they are mixed, the halaal part of it cannot be ruled
to be haraam; rather he may take the proportion that
is halaal, as in the case where there are two partners
and the wealth of one of them is mixed with the wealth
of the other, then it should be divided between the
two partners. The same applies with regard to the one
whose wealth is mixed between halaal and haraam; the
portion that is haraam should be taken out and the
rest is halaal for him. And Allah knows best. End
quote.
Majmoo’ al-Fataawa, 29/272-273
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy
on him) favoured the view that wealth that is acquired
by haraam means, such as riba, earnings of a female
singer, selling drugs and bribes is only haraam for
the one who acquires it; as for the one who takes it
from him for a permissible reason, such as if he
spends it on his children and his wife, or on a gift
or payment for work and so on, it is halaal for the
one who takes it.
He (may Allah have mercy on him) said:
Everything that is acquired by haraam means is haraam
and does not benefit the one who acquired it, and if
he spends it he will not be blessed in it and if he
gives it in charity it will not be accepted from him,
and if he leaves it behind, it will be his provision
for the Hell fire.
But with regard to the one to whom he gives that
thing, it is not haraam for him, because the
prohibition is connected to the way in which it was
acquired, not to the wealth itself. Everything that is
haraam because of the way in which it was acquired is
only haraam for the one who acquired it in that way,
but for the one who takes it by permissible means from
the one who acquired it, it is not haraam for him. But
as for that which is haraam in and of itself [such as
stolen wealth or wealth acquired by force], it is
haraam both for the one who acquires it and for
others. End quote.
Fataawa Noor ‘ala al-Darb, 13/179
He also said:
There is nothing wrong with a person accepting zakaah
or donations from riba-based banks, because he is
receiving it by lawful means, and the sin is on the
bank for acquiring it by means of riba. The evidence
for that is the fact that the Messenger (blessings and
peace of Allah be upon him) accepted gifts from the
Jews and he accepted invitations from the Jews,
although it is well known that the Jews consumed riba
and acquired wealth by unlawful means.
Similarly he interacted with the Jews in Khaybar,
i.e., he gave them some of the palm trees and crops on
the basis that they would have half and the Muslims
would have half, although it was well known that they
consumed riba.
Hence you may follow a useful principle: If someone
acquires something by any permissible means then the
sin of the one who acquired it by haraam means is not
passed to him, because it is haraam because of the way
in which it was acquired, so it is haraam for the one
who acquired it in an inappropriate manner. But if you
know that this wealth is the property of so and so,
such as if a thief stole a sheep and brought it to you
as a gift, then it is not permissible for you to
accept it from him, because you know that this sheep
belongs to So and so. But if something is haraam
because of the way in which it was acquired, it is
permissible for the one who takes it by lawful means.
End quote.
Liqa’ al-Baab al-Maftooh, 27/140
Based on that, there is nothing wrong with proposing
marriage to this girl, if she is religiously committed
and of good character, and it does not matter that her
father puts his money in riba-based banks and will
supply his daughter’s trousseau from this wealth. The
sin of that haraam wealth is on her father only, and
there is no sin on her or on you because of that, in
sha Allah.
You have to advise her father and tell him not to do
this evil thing; you should explain that riba is
devoid of blessing and it will be a cause of loss and
shame on the Day of Resurrection.
For more information please see the answer to question
number
105827 and
45018
And Allah knows best.
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