Halal (lawful) business in Islam serves as a means to meet life’s essential needs, and it is also considered a foundation for human moral and social development.
Ayatollah Sistani emphasizes that learning and practicing the Islamic rulings related to trade protects individuals from engaging in what is forbidden and sinful, and brings blessings and prosperity to the life of both the individual and their family.
From this perspective, halal business is both a means to fulfill religious obligations and an opportunity to perform recommended deeds and serve society.
In the following sections of this article, important and instructive points from Ayatollah Sistani’s book about the significance of halal business are presented. Reading them can be beneficial for anyone interested in ethical and economic living.
The Importance of Halal Business
In Islam, there is a strong emphasis on work and effort to earn halal sustenance. It is narrated from Imam Kazim (AS) that he said:
“Whoever earns their provision through halal means and uses it to support themselves and their family, it is as if they have engaged in jihad (striving in the way of God)”.[1]
It is also narrated from Imam Baqir (AS) that the Prophet Muhammad (PBUH) said:
“Worship has seventy parts, the best and most superior of which is seeking halal sustenance”.[2]
In this regard, it is narrated that the Prophet (PBUH) said:
“…O Abu Dharr, no one can be counted among the God-conscious except one who holds themselves accountable, more strictly than a partner evaluates their partner, until they know where their food comes from, where their drink comes from, and where their clothing comes from. Is it obtained through lawful means or acquired through forbidden means …”.[3]
It is narrated that Imam Sadiq (AS) said:
“Indeed, the lover and follower of Ali eats only halal, for their leader (Ali ibn Abi Talib) lived this way”.[4]
It is narrated from Imam Kazim (AS), from his forefathers, that the Prophet (PBUH) said:
“On the Day of Resurrection, a servant will not move a step without being questioned about four things: about their life, how they spent it; about their youth, how they used it; about their wealth, from where they earned it and how they spent it; and about their relationship with us, the Ahl al-Bayt”.[5]
It is narrated from Amir al-Muminin (AS) that he said:
“Adhere to using halal sustenance, treat your family well, and remember God at all times”.[6]
It is narrated that the Prophet Muhammad (PBUH) said:
“Whoever eats from their own effort through halal means, the doors of Paradise will be opened for them, and they may enter from any gate they wish”.[7]
It is narrated from Imam Sadiq (AS), from his forefathers, that the Prophet (PBUH) said:
“Whoever goes to bed at night with a body tired from seeking halal sustenance, God will forgive their sins”.[8]
It is also narrated that Imam Sadiq (AS) said:
“Whoever does not wish to earn wealth through lawful means to preserve their honor, pay off their debts, and do good for their relatives, there is no good in them”.[9]
It is also narrated that Imam Sadiq (AS) called his servant, Musadif, gave him a thousand dinars, and said:
“Prepare to go to Egypt for trade, for my family has grown”.
Musadif bought goods and, along with a group of merchants, set out for Egypt. When they approached Egypt, they encountered a caravan leaving the country. They asked about the value of their goods in the Egyptian market.
The items were considered necessities for the general public. The caravan merchants replied that these goods were scarce in Egypt. They made a pact and agreed not to sell their goods for less than twice the purchase price.
Eventually, after selling the goods and receiving their payment, they returned to Medina with a good profit. Musadif presented two bags to Imam Sadiq (AS), saying:
“May I sacrifice myself for you, this bag is the original capital, and this one is the profit”.
Imam Sadiq (AS) said:
“This is a large profit. What did you do with the goods?”
Musadif explained how they had acted and how they had pledged not to sell below twice the price. Imam Sadiq (AS) said:
“Glory be to God! You even make a pact with a group of Muslims not to sell your goods to them for less than twice the price?”
He then took one of the two bags and said:
“This thousand dinars is my original capital, and we do not need this profit (the other thousand dinars)”.
Then he said:
“O Musadif! Struggling with the sword is easier than earning halal wealth”.[10]
Avoiding Illegitimate Earnings
Allah Almighty says in the Holy Quran regarding avoiding illegitimate earnings:[11]
یا أَیُّهَا الَّذینَ آمَنُوا لا تَأْکُلُوا أَمْوَالَکُمْ بَیْنَکُمْ بِالْبَاطِلِ إِلاّ أَنْ تَکُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْکُمْ
“O you who have faith! Do not eat up your wealth among yourselves unrightfully, but it should be trade by mutual consent”.
In the narrations of the Ahl al-Bayt (AS), the harmful effects of consuming forbidden (haram) wealth are highlighted, including the lack of blessing in one’s possessions, rejection of worship, unanswered prayers, hardness of the heart, and negative consequences for future generations.
Regarding the condemnation of consuming haram wealth, the Prophet Muhammad (PBUH) is narrated to have said:
“Worship performed in the presence of haram earnings is like building a structure on sand” (or, in another narration, like building on water)”.[12]
In another narration, the Prophet (PBUH) said:
“Indeed, returning even a small portion of haram wealth to God is equivalent to seventy thousand accepted pilgrimages (Hajj)”.[13]
It is narrated that when Umar ibn Sad prepared his army to fight Imam Aba Abdillah al-Hussain (AS) and his companions, surrounding him from all sides, Imam Hussain (AS) went out to them and invited them to remain silent, but they did not listen. He then addressed them:
“Woe to you! What harm is there if you listen to me and hear my words that call toward growth and prosperity? Whoever follows me is among the guided, and whoever opposes me is among the doomed. Yet all of you disobey me and do not heed my words, for your stomachs are filled with haram, and your hearts are sealed (with heedlessness)”.[14]
It is narrated that Imam Sadiq (AS) said:
“The effects of haram earnings are apparent in one’s offspring”.[15]
Regarding the verse:[16]
وَقَدِمْنا إِلیٰ ما عَمِلُوا مِنْ عَمَلٍ فَجَعَلْناهُ هَباءً مَنْثُوراً
Imam Sadiq (AS) was asked about its meaning. He replied:
“By Allah, these are those whose deeds were whiter than Egyptian linen, yet whenever they encountered something forbidden, they did not refrain from it”.[17]
Abu Hamza Thumali narrates from Imam Baqir (AS) that the Prophet (PBUH) said in the Farewell Pilgrimage sermon:
“Be aware, indeed, the Trustworthy Spirit (Gabriel) informed me that no one dies until they have received their provision in full. So fear Allah and practice moderation in seeking sustenance, and do not allow the delay of your provision to compel you to obtain it through disobedience to Allah (haram means).
For Allah has distributed provisions among His creation lawfully, not through the forbidden. Whoever practices piety and patience, Allah grants their sustenance through lawful means and whoever acts hastily and obtains it unlawfully, the lawful provision decreed for them will be diminished, and on the Day of Judgment, they will be held accountable for earning haram”.[18]
The Importance of Learning and Practicing Halal Business Rules
Since business and trade involve detailed and precise rulings, neglecting to learn them can sometimes lead to engaging in haram or neglecting obligatory acts. Therefore, familiarity with these rulings is of special importance. It is narrated from Imam Sadiq (AS):
“Whoever intends to trade must learn the rulings of their religion to distinguish halal from haram; otherwise, they will fall into doubt and confusion”.[19]
It is narrated that Amir al-Muminin (AS) addressed merchants and tradespeople, saying:
“O group of merchants, first learn the rulings and religious matters, then engage in trade”, and he repeated this three times.[20]
It is also narrated from Imam Baqir (AS) that Amir al-Muminin (AS) would visit the markets of Kufa early in the morning, and at each market, he would stop and say:
“O group of merchants, before beginning business, seek goodness and blessings from Allah.
Conduct transactions with ease and seek blessings from Allah, be close to buyers, adorn yourselves with patience and forbearance, avoid swearing, refrain from lying, avoid oppression and injustice, treat the oppressed fairly, never approach usury, observe proper measures and scales, do not shortchange people, and never take steps toward corruption or destruction”.[21]
Following this guidance, Ayatollah Sistani states in his fatwa:
“Whoever is responsible for obligatory expenses, such as providing for a permanent spouse and children,but does not have sufficient wealth, it is obligatory to engage in trade, agriculture, industry, or similar business activities”.
Thus, engaging in halal business is a prerequisite for fulfilling obligatory responsibilities (like providing for one’s family), while also serving recommended purposes, such as expanding the family and assisting the needy.
Conclusion
In Islam, halal business is a way to provide for oneself and one’s family. Earning through halal means facilitates moral growth, piety, and blessings in life. Following these Islamic teachings, as presented in Ayatollah Sistani’s book, is essential for anyone seeking a healthy, ethical, and fruitful life.
Notes
[1] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, pp. 20–21, Hadith 4.
[2] . Kulayni, Muhammad ibn Yaqub, Furu al-Kafi, vol.5, p.78, Hadith 6.
[3] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.16, Chapter 96, p.98, Hadith 7.
[4] . Kulayni, Muhammad ibn Yaqub, Furu al-Kafi, vol.8, p.163, Hadith 173.
[5] . Saduq, Muhammad ibn Ali, Al-Khisal, vol.1, p.253, Hadith 125.
[6] . Amidi, Abdul Wahid ibn Muhammad, Tasnif Gharar al-Hikam, p.405, Hadith 9274.
[7] . Nuri, Hussain, Mustadrak al-Wasail wa Mustanbat al-Masail, vol.13, Chapter 8, p.24, Hadith 6.
[8] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, Chapter 4, p.24, Hadith 16.
[9] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, Chapter 7, p.33, Hadith 1.
[10] . Kulayni, Muhammad ibn Yaqub, Furu al-Kafi, vol.5, p.161, Hadith 1.
[11] . Al-Nisa, 29.
[12] . Majlisi, Muhammad Baqir, Bihar al-Anwar, vol.100, p.16, Hadith 73.
[13] . Majlisi, Muhammad Baqir, Bihar al-Anwar, vol.100, p.12, Hadith 51.
[14] . Majlisi, Muhammad Baqir, Bihar al-Anwar, vol.45, p.8.
[15] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, pp. 81–82, Hadith 3.
[16] . Al-Furqan, 23.
[17] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, pp. 81–82, Hadith 6.
[18] . Tusi, Muhammad ibn Hasan, Tahdhib al-Ahkam, vol.6, p.321, Hadith 1.
[19] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, p.382, Hadith 4.
[20] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, p.381, Hadith 1.
[21] . Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, vol.17, pp. 382–383, Hadith 1.
References
- The Holy Quran.
- Amidi, Abdul Wahid ibn Muhammad, Tasnif Gharar al-Hikam wa Durar al-Kalim, Qom, Maktab al-Ilam al-Islami, 1366 SH.
- Harramili, Muhammad ibn Hasan, Al-Wasail al-Shiah, Qom, Ahl al-Bayt Institute for Reviving Heritage, 1414 AH.
- Saduq, Muhammad ibn Ali, Al-Khisal, Qom, Nasir Kowsar, 1382 SH.
- Kulayni, Muhammad ibn Yaqub, Furu al-Kafi, Beirut, Dar al-Adwa, 1405 AH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jami li Durar Akhbar al-Aimmah al-Athar, Beirut, Dar Ihya al-Turath al-Arabi, 1362 SH.
- Nuri, Husayn, Mustadrak al-Wasail wa Mustanbat al-Masail, Beirut, Ahl al-Bayt Institute for Reviving Heritage, 1366 SH.
- Tusi, Muhammad ibn Hasan, Tahdhib al-Ahkam fi Sharh al-Muqniah of Shaykh Mufid, Tehran, Dar al-Kutub al-Islamiyya, 1365 SH.
Source of the article | Adapted from:
Hosseini Sistani, Seyyed Ali, Tawdhih al-Masail Jame, vol. 3, Mashhad, Office of the Grand Marja, Ayatollah Seyyed Ali Sistani, 1446 AH, 2nd edition, pp. 35–46.
