His Company Gives Its Employees A Christmas Bonus: Entering Into Business Partnership With Kuffars
Islamic Rulings -
Living Shariah Verdicts
Islamic Questions & Answers
live in the u.s. and am employed with a retail
clothing company that has two end-of-year traditions
effecting its employees.
1. Issuance of a "christmas" bonus in an amount
determined by salary and company sales performance.
2. An allotment of $50 to be used for, or towards a
"holiday" meal of their choosing.
Are these actions considered unacceptable gifts?.
Praise be to Allaah.
There is nothing wrong with a company giving its
employees bonuses or gifts, whether in the form of
cash, coupons or specific gifts. But if the gift is
connected to Christmas and is a kind of celebration or
congratulations on the occasion of that festival, it
is not permissible to accept it, because it is a kind
of honouring their festivals and approving of them,
and helping them in their falsehood. This has been
discussed previously in the answer to question no.
There is nothing wrong with the employee eating at the
restaurant chosen by the company so long as there are
no evils involved that the employee cannot denounce or
remove, such as drinking alcohol, music, dancing and
so on, in which case it is not permissible for him to
go there unless he is compelled to do so.
And Allah knows best.
Ruling on Muslim entering into
business partnership with Christians and others
Is it permissible for a Muslim to enter into
a partnership with a Christian in order to raise sheep
or deal in them or any other kind of business?.
Praise be to Allaah.
With regard to a Muslim entering into a partnership
with a Christian or any other non-Muslim in raising
livestock or farming or anything else, the basic
principle is that it is permissible so long as it does
not involve too close a friendship, and it is only
cooperation in some kind of wealth such as
agriculture, livestock and so on. A number of the
scholars said that that is permissible provided that
the Muslim himself is in charge of the business, i.e.,
he himself is in charge of running the venture in
agriculture or raising livestock, and the kaafir
should not do that, because he is not to be trusted.
This is subject to further discussion. If this
partnership will lead to too close a friendship or
doing that which Allah has forbidden or failing to do
that which Allah has enjoined, then this partnership
is haraam because of the corruption to which it leads.
But if it will not lead to any of those things and the
Muslim is the one who is in charge, and he is the one
who will take care of it so that he would not be
cheated, then there is nothing wrong with that.
But whatever the case, it is better to avoid such
partnerships and to enter into partnerships with his
Muslim brothers rather than others, so that he will
keep his religious commitment and his wealth safe,
because entering into a partnership with one who is an
enemy to him in religious terms poses a danger to his
morals, religious commitment and wealth. So it is
better for the believer in every situation to keep
away from such matters, so as to protect his religious
commitment, to protect his honour, to protect his
wealth and so as to avoid betrayal by one who is an
enemy to him in religious terms, except in cases of
necessity when there is a need for that, in which case
there is nothing wrong with it, subject to the
conditions mentioned above, namely that it should not
cause any harm to his religious commitment, honour or
wealth and on condition that he should be in charge,
because that is safer for him. So the kaafir should
not be in charge; rather the Muslim should be in
charge of the business or a Muslim should act on his
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy
Fataawa Noor ‘ala al-Darb, 1/294.