According to what has been said in the first part of this article, the income one earns is either Halal (gained through lawful ways), which can be freely spent, or Haram (gained through foul means), or sometimes of doubtful origins (mixed up of both Haram and Halal), which must be seriously avoided. Now you might wonder what some of the precise examples of unlawful earning are in today’s world.

What Are the Instances of Unlawful Earning in Islam (Haram Income)?

Riba (Usury)

Translated as usury, Riba refers to unfair, exploitative interests made in business. The unjust interest gained from the repayment of a loan or the simultaneous exchange of unequal commodities are the two common examples of usury. “There is the principle of the relationship between one's efforts and the amassing of wealth and the importance of participating in the risk of losing one's wealth as well as increasing it in any economic transaction. That is why Riba or interest is forbidden in Islamic Law” [1] [i].

Bribery

Prophet Muhammad (PBUH&HP) has said: “The worst unlawful earning is the income a governor gains through bribery” [2]. When some people bribe to gain what they want easily, the others who avoid giving bribes for any reason will face many difficulties to obtain what they are entitled to. Also, the bribe receivers will not fulfill what they are required to do by law unless they are bribed.

So, if bribery spreads among people, especially government officials, in a society, it will definitely lead to an increase of corruption within the community [ii].

Profiteering and Defrauding

One of the great sins in Islam is cheating in selling things, which could be of two kinds; selling something at a higher price than its real value, especially when there is a shortage of that product in the market, and also selling short measures to consumers [iii]. The loss of public trust and financial corruption are among the most devastating results of this sin.

There are also other examples for selling short measures, one of the most common of which happens in offices when employees are not conscientious enough to fulfill their job commitments and responsibilities. So, the income they earn is Haram.

Drug Dealing and the Trade of Alcoholic Drinks

Any income one gains through the role she/he has in producing, distributing, or consuming alcoholic beverages and also drug is considered Haram:

“They ask you about wine and gambling. Say, "In them is a great sin and [yet, some] benefit for people. But their sin is greater than their benefit…"” (2:219)

Muslims believe there is no harming nor reciprocating harm in Islam. So, they seriously avoid anything that inflicts harm upon them or their fellow brothers.

Gambling

Based on the verse above, the money one earns through gambling is Haram, too[iv].

That is because Islam highly recommends earning the livelihood through productive jobs and encourages hard work and striving to earn money rather than becoming wealthy or losing all one’s money overnight.

Ghina

The income one may earn by singing or playing a song which is typical of or suitable for frivolous gatherings, and carouses are also unlawful (Haram) [v].

Indecency

“Indeed those who want indecency to spread among the faithful—there is a painful punishment for them in the world and the Hereafter, and Allah knows, and you do not know” (24:19)

There are numerous instances of indecency in the world we are living today, from the provocative pictures of countless celebrities anyone can find in media, on the internet, etc. to the films that encourage immorality, and to sexual exploitation of women and so forth and so on. In fact, Islam has been sent to spread and complement the best of morality [4].

Therefore, the income earned through any attempt to spread any immorality or indecency in the society is certainly Haram.

Magic and Fortune Telling

Magic and fortune telling are believed to be destructive in the Islamic teachings, since according to the Quran: “Your omen is with Allah” (27:47), so, we should not put our trust in anyone except Him. Islam considers magic an act of devil and a great sin which has to be avoided [vi].

What has been mentioned above are among the most common examples of unlawful income. There are other instances as well which you can ask a proficient Islamic jurist or scholar about. On top of that, human’s common sense and reason can indicate what is exactly unlawful (Haram) and should be avoided.

This article is to give you some hints so that you become more cautious about your income in order to lead a decent and virtuous life.

Notes:
[i] “Those who exact usury will not stand but like one deranged by the Devil’s touch. That is because they say, ‘Trade is just like usury.’ While Allah has allowed trade and forbidden usury” (2:275).

[ii] “Do not eat up your wealth among yourselves wrongfully, nor proffer it to the judges in order to eat up a part of the people’s wealth sinfully, while you know [that it is immoral to do so]” (2:188).

[iii] “‘O my people! Observe fully the measure and the balance, with justice, and do not cheat the people of their goods, and do not act wickedly on the earth, causing corruption’” (11:85).

[iv] “O you who have faith! Indeed wine, gambling, idols, and the divining arrows are abominations of Satan’s doing, so avoid them, so that you may be felicitous” (5:90).

[v] “Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way without any knowledge, and he takes it in derision. For such there is a humiliating punishment” (31:6).

[vi] “…and Solomon was not faithless but it was the devils who were faithless—teaching the people magic and what was sent down to the two angels at Babylon, ... They would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls, had they known!” (2:102).

References:

1. S.Hussain Nasr, A Young Muslim’s Guide to Islam, p.58
2. al-Jame al-Saqir, vol. 2, p. 45
3. Allama al-Hilli, Nahj al-haqq wa kashf al-sidq, p. 495
4. Kanz-ol-a’maal, 13th vol. p.151, Hadith #36472

Ramadan is the time when Muslims are required to fast. But we might wonder: Is our fasting accepted? Do we really observe the conditions that are essential for fasting? After all, what are these conditions? Can the fast (Sawm) of those who do not perform the prayer (Salat), talk behind other people’s back, drink Alcohol, etc. be accepted? Does it bring all the benefits of fasting on body and soul, in its real sense of the word?

Or even sometimes, some non-Muslims show interest in performing fasting (Sawm). They might want to know what it feels like to fast. To know why Muslims are so enthusiastic about this act, or as they say to put themselves in Muslims' shoes. Indeed they are welcomed to take part in this beautiful ritual. Yet, they should note that Islam has specified some conditions for fasting (Swam) to be accepted.

What Are the Conditions that Make Fasting Meaningful and Pleasurable?

1. Converting to Islam 

2. Having faith in the pillars of Islam

3. Being in sound mind and Not being unconscious [i]

4. Having the intention (Niyyah) of fasting

5. Avoiding whatever renders fasting void

6. Also, the one who is traveling, a menstruating woman, and the person who would receive harm by fasting are not required to fast.

   

    

Fasting Is a Whole Series of Actions

As stated earlier, fasting is not the mere act of not eating and drinking. Rather it is a multi-dimensional practice. Aside from being a bodily endeavor, fasting is the spiritual effort of Muslims to elevate their souls and reach Allah’s satisfaction. So, not eating and drinking will not necessarily bring about the many spiritual and psychological effects of fasting. It is a process that influences the manner and the soul of the person, with the passage of time.

It is a whole series of actions that are accepted only when one has embraced Islam previously, believes in the Oneness of Allah and performs other practical principles of Islam such as prayer (Salat) as well.

In other words, if there were no spiritual and divine side to this action, it would not be called fasting (Sawm) anymore. As Imam Ali (AS) puts: “It is possible that a person who fasts, does not receive any benefit from his/her fasting other than hunger and thirst” [2].  Why would anyone want to bear hunger and thirst just for the sake of it? There must be something to motivate one going through such a challenging practice.

“The Actions Depend on Intentions” [i]

Intentions are the driving forces for actions, which determine their value and their expected effects. This is true for fasting as well, same as any other obligatory practice in Islam.

Fasting is first and foremost an act of worship and not a mere physical practice. Thus the first prerequisite for this act is to be done with the intention of serving Allah. There may be someone who is only interested in the health effects and physical benefits of fasting. Yet without a divine intention, his/her practice cannot be called fasting in Islam. This does not mean that you need to perform a special ritual before fasting; you should only be aware of your own will to fast and the reason why you fast.

Muslims believe that they fast for Allah [ii]. And what they have for breaking their fast is given by Allah, as a manifestation of His infinite mercy [iii]. With this in mind, Muslims feel inner joy and bliss after a long day of fasting with all its hardships. Since they find a meaning for their efforts. Then, they ask Allah to accept their act of worship [iv], regardless of its physical benefits or any other worldly attitude. At last, they whisper their needs and wishes to Allah, knowing that He is “all-hearing and all-knowing” [3].

I Fast, Therefore I Am

We are born free, and Allah has endowed us with the power of choice. We choose to refrain from eating and drinking consciously. We choose to secure our tongue, eye, and ear from any vices. We choose to surrender to the will of Allah, and we choose to get closer to our divine Creator.

If our power of choice is undermined by any circumstances (e.g., not being mentally sound, being unconscious, not having the intention for fasting), fasting loses its meaning and necessary function. That is to emphasize human being's free will to be better, to go forward and prove his/her value.

Notes:

[i] i.e., one must be aware of what he/she is doing, or be in control of his/her actions.

[ii] A Hadith from Prophet Muhammad (PBUH) [1].

[iii] اللّهُمَّ لَكَ صُمْنَا: “O Allah: For You have we fasted” [3]

[iv] وَعَلَى رِزْقِكَ أَفْطَرْنَا :“and with Your sustenance have we broken our fasting” [3]

[v] فَتَقَبَّلْ مِنَّا : “so, (please) accept form us” [3].

References:

1. Bukhari, Sahih al-Bukhari, vol.1, p.18-17.
2. Nahj al-Balaghah, Wisdom no. 145.
3. Dua after breaking the fast (Iftar)