Introduction

Islam has introduced concept of Halal (lawful) and Haram (unlawful) in its economic system. In fact the foundations of the Islamic economy have been laid on this concept. This concept reigns supreme in the realm of production as well as consumption. Certain means of earning livelihood and wealth have been declared unlawful such as interest, bribery, gambling and games of chance, speculation, short weighing and short measuring, business malpractices, etc. Unlawful means of earning are strictly forbidden and a follower of Islam is permitted to earn through lawful and fair means. Similarly in the field of consumption certain items of food are unlawful such as dead animals, blood, swine flesh and animals slaughtered in the name other than that of Allah. Even expenses on certain items such as drinks, narcotics, debauchery, prostitution, pornography, things that promote obscenity and vulgarity, lotteries and gambling are strictly inadmissible.

Now let us glance through relevant verses of the Quran and Ahadith of Muhammad (PBUH), the Prophet of Islam, to highlight in brief the concept of halal and haram.

       Verses of Quran on Prohibition of Haram

O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you. (2:168)

O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship. He hath forbidden you only carrion, and blood, and swine flesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful. (2:172-173)

And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully. (2:188)

       Ahadith of Prophet Muhammad (PBUH) on Prohibition of Haram

Abu Hurairah reported that the messenger of Allah said: Verily Allah is pure. He does not accept but what is pure …..Then he mentioned about a man disheveled in hair and laden with dust, making his journey long and extending his hands towards heaven: O Lord! O Lord! while his food was unlawful, his drink unlawful, his dress unlawful and he was nourished with unlawful things. How he can be responded for that? (Muslim)

Abu Masud Al Ansari reported that the messenger of Allah forbade the price of dogs, earnings of prostitute and foretelling of a soothsayer. (Bukhari,Muslim)

Jabir reported that the messenger of Allah cursed the devourer of usury, its payer, its scribe, and its two witnesses. And he said that they are equal (in sins). (Muslim)

Abdullah-bin-Amr reported that the messenger of Allah cursed the bribe taker and the bribe giver. (Abu Daud)

Jabir reported that the messenger of Allah…..forbade the sale of wine, dead animals, pigs and idols……. (Bukhari,Muslim)

Abdullah-bin-Amr reported that the messenger of Allah prohibited intoxicants, games of chance, card-playing and Gobairah and he said: Every intoxicant is unlawful. (Abu Daud)

       Pursuits of Halal Wealth

1. Hadith One:
   It is mentioned in a Hadith that to earn halâl wealth is a fard after other farâ'id. In other words, it is fard to earn halâl wealth after other farâ'id which are the pillars of Islam, such as salât, fasting, etc. This means that although it is fard to earn halâl wealth, the status of this fard is less than that of the other farâ'id which form part of the pillars of Islam.
   Once a person has acquired sufficient wealth, he should not unnecessarily seek more wealth out of greed, nor should he unnecessarily try to increase his wealth. It is not fard on the person who has acquired sufficient wealth to seek more wealth. In fact, it should be clearly understood that the greed to increase wealth is something that causes one to be neglectful of Allah, and the abundance of wealth makes one prone to committing sins. One should always be cautious in acquiring halâl wealth. At no time should Muslims turn towards haraam earnings.

2. Hadith Two:
   Rasûlullâh sallallâhu ‘alayhi wa sallam said: "No person has partaken of a meal better than that which he has eaten through the earning of his own hands. Without doubt, Dâ’ûd ‘alayhis salâm used to earn with his own hands." This means that it is best for one to earn with one's own hands, e.g. one should engage in some occupation, business, etc. and should not be a burden to others. Nor should one show any contempt for any occupation or menial job.
   The import of the Hadith is that people should not burden others and should not beg from others as long as there is no alternative which has been recognized as such by the Sharî‘ah.

3. Hadith Three:
   It is mentioned in a Hadith that Allah is tayyib and that He only accepts that which is tayyib. Allah has commanded the believers with that which He commanded the prophets. Allah addressed the prophets saying: "O prophets! Eat that which is pure (i.e. halâl) and do good deeds." And He addressed the believers saying: "O you who believe! Eat of the pure things which We have provided for you."

4. Hadith Four:
   ‘Abdullah bin Mubârak rahmatullâhi ‘alayh says: "I prefer returning one dirham which is doubtful than giving 600 000 dirhams in charity." From here we can deduce the serious nature of doubtful wealth. It is extremely sad that today people do not even give up haraam wealth. All they are interested in is acquiring wealth irrespective of how it is obtained while the pious servants of Allah used to regard doubtful wealth with abhorrence. It is necessary to safeguard oneself from haraam wealth and essential to exercise extreme caution in this regard. By consuming haraam wealth, numerous evils are born in the soul. This is what destroys man.

5. Hadith Five:
   It is mentioned in a Hadith that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The halâl is clear and the harâm is clear. In-between these two, there are many doubtful things. The person who abstains from these doubtful things has in fact safeguarded his Dîn and his honour. As for the one who consumes the doubtful things, he will soon consume that which is harâm. Similar to the shepherd who grazes his flock around the sanctuary of a king. It is highly possible that he will very soon fall into that sanctuary. Beware, every king has a sanctuary, and the sanctuary of Allah is all those things which He has made harâm. Behold, there is a piece of flesh in the body, if it is sound, the entire body will be sound. But if it is unsound, the entire body will be unsound. Behold, it is the heart."

6. Hadith Six:
   It is mentioned in a Hadith that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "May Allah destroy the Jews. Fat was made harâm upon them, but they melted it and sold it."

7. Hadith Seven:
   Rasûlullâh sallallâhu ‘alayhi wa sallam said: "It is not possible for a person to earn harâm wealth, give it in charity, and expect to receive any reward for it. Nor is it possible for him to spend such earnings and expect to receive any blessings in it. Nor is it possible for him to leave it behind and expect it to be a source of provision for him in the future. Instead, he will enter hell. Without doubt, Allah does not wipe out evil with evil. Instead, He wipes out evil with good. Without doubt, harâm wealth does not wipe out sins."

8. Hadith Eight:
   It is mentioned in a Hadîth that the flesh which has been brought up and nurtured with harâm wealth will not enter jannah. And all such flesh is most suitable for jahannam. In other words, a person who devours harâm will not enter jannah without expiating for his sins. This does not mean that he will never enter jannah like the kuffâr. Instead, if he dies a Muslim but was involved in devouring harâm wealth, he will be punished for his sins and eventually admitted into jannah. If he repents for his sins before his death and fulfils the rights of those whom he owes, Allah will forgive him and he will be safe from the punishment which has been mentioned in the Hadîth.

9. Hadith Nine:
   It is mentioned in a Hadîth that a person will not be a complete believer until he abandons those things in which there is no fear (of it being harâm) because of something in which there is fear. In other words, there are certain things which are absolutely halâl, while others are merely permissible. However, by turning one's attention towards the latter and consuming such wealth, there is the possibility and fear of committing a crime. Therefore, even such halâl wealth should not be consumed nor should such halâl activity be carried out. This is because although there is no sin in engaging in such halâl activity or consuming such halâl wealth, there is still the possibility of falling into sin. And we know that the means to an evil is also considered to be an evil. For example, it is permissible and halâl to eat and wear expensive food and clothing. But because by one becoming pre-occupied in such luxuries beyond the limits, there is the possibility and fear of committing sins.
   Piety and righteousness demands that such food and clothing be abstained from. It is makrûh to consume wealth that is doubtful. By consuming it, there is a great possibility that one will lose control over one's nafs and thereby fall into harâm. Such wealth should therefore be abstained from.

10. Hadith Ten:
    ‘Â’ishah radiyallâhu ‘anhâ narrates that Abû Bakr radiyallâhu ‘anhu had a slave who used to give him khirâj. Abû Bakr radiyallâhu ‘anhu used to consume this income. One day, this slave brought something and Abû Bakr radiyallâhu ‘anhu ate it.
    The slave then asked him: "Do you know what you ate?" Abû Bakr radiyallâhu ‘anhu asked: "What was it?" He replied: "In the times of jâhilîyyah (days of ignorance or pre-Islamic era) I had given certain information to a person according to the rules and regulations of the fortunetellers. However, I did not know this art (of fortune telling) very well. I deluded this person into believing whatever I had told him. This person met me and gave me that which you ate as a compensation for the information that I had given him. That which you have eaten is actually what he gave me." Upon hearing this, Abû Bakr radiyallâhu ‘anhu inserted his hand down his throat and vomited everything that was in his stomach.
    In other words, as a precaution and out of complete piety, he expelled everything from his stomach as it would have been impossible to expel only that which was given by this slave. Even if he did not vomit it out, he would not have been committing any sin.

11. Hadith Eleven:
    It is mentioned in a Hadîth that a person who purchases a garment for 10 dirhams and one dirham from it was harâm, Allah will not accept his salât as long as he is wearing that garment.
    Although the person will absolve himself of this duty, he will not receive the full reward for his salât. Other acts could also be based on this. We should fear Allah in this regard. First of all, our acts of ‘ibâdah are not offered in the proper manner. And those that are offered go to waste in this way (by harâm wealth). What answer will we give to Allah on the day of judgement and how will we bear the severe punishment?

12. Hadith Twelve:
    It is mentioned in a Hadîth that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "There isn't anything which will take you near to jannah and keep you away from jahannam except that I have ordered you to do it. And there isn't anything which will distance you from jannah and take you closer to jahannam except that I have prohibited you from doing it. Jibra’îl has informed me that no person will die until his sustenance has been completed for him even though he may receive it late. Fear Allah and try to restrict yourself in seeking your sustenance.
    Don't ever allow a delay in receiving your sustenance from seeking something through the disobedience of Allah. This is because it is the grand status of Allah that nothing can be attained from Him through disobedience, irrespective of whether it be your sustenance or anything else."

13. Hadith Thirteen:
    Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Out of ten parts, nine parts of one's sustenance is in business." In other words, business is a great source of income. You should therefore opt for it.

14. Hadith Fourteen:
    It is mentioned in a Hadîth that Allah befriends a believer who is hard working and who is a tradesman, and who does not worry about what he is wearing.
    In other words, because of his hard work and toiling, he wears ordinary, dirty clothes. He does not have so much of time nor the opportunity wherein he can keep his clothes clean. As for the person who is not forced to do so, he should wear clean and simple clothes.

15. Hadith Fifteen:
    Rasûlullâh sallallâhu ‘alayhi wa sallam said: "It was not revealed to me that I should gather wealth or that I should become a businessman. However, it has been revealed to me that I should glorify Allah, praise Him, be of those who prostrate to Him and that I engage in His ‘ibâdah until death overtakes me."
    In other words, do not occupy yourself in this world more than necessary because it is wâjib on everyone to make arrangements for living according to necessity only (and not more). As for the person who has the power of tawakkul and fulfils all the conditions of tawakkul, such a person can leave all the occupations of this world and occupy himself with theoretical (‘ilmi) and practical (‘amali) ‘ibâdah.

16. Hadith Sixteen:
    Jâbir radiyallâhu ‘anhu narrates that Rasûlullâh sallallâhu ‘alayhi wa sallam said: "May Allah have mercy on the person who is lenient and soft-hearted when he sells something, purchases something, and when he asks for repayment of loans given."
    Glory be to Allah! How great it is to display leniency and soft-heartedness at the time of buying, selling and asking for repayment of loans given that Rasûlullâh sallallâhu ‘alayhi wa sallam is making a special du‘â for such a person. We know for sure that his du‘â will be accepted. If this was the only virtue of displaying leniency and there was no other reward, then this virtue in itself is very great. However, one will still be rewarded for this leniency and soft-heartedness. It would therefore be appropriate for the traders and businessmen to act upon this Hadith and thereby make themselves eligible for the du‘â of Rasûlullâh sallallâhu ‘alayhi wa sallam.

17. Hadith Seventeen:
    Rasûlullâh sallallâhu ‘alayhi wa sallam said: "Be cautious of taking too many oaths when selling anything. This is because too many oaths cause the goods to become popular among the people (and because of these oaths they begin attaching value to the goods). This results in a lack of barakah and one is thereby deprived of any profits both in this world and in the hereafter.

18. Hadith Eighteen:
    Rasûlullâh sallallâhu ‘alayhi wa sallam said: "The businessman who is honest in his dealings and trustworthy will be with the prophets, siddîqîn, and martyrs on the day of judgement."

19. Hadith Nineteen:
    Rasûlullâh sallallâhu ‘alayhi wa sallam said: "O traders! Without doubt, business is such a thing that a lot of foolish talk takes place and many oaths are taken. Therefore include charity in it." In other words, it is reprehensible to engage in foolish talk and to take too many oaths. You should therefore give in charity so that it may be an expiation for those oaths and indiscreet conversations which you may unwittingly engage in, and so that it may also remove the filth and grime that may have accumulated in your heart because of this.

20. Hadith Twenty:
    It is mentioned in a Hadîth that the businessmen will rise as sinners and shameless persons on the day of judgement except for that businessman who feared Allah and spoke the truth. The person who did not commit any sin in his transactions will be saved from this calamity.