Finance

PCP Car Finance and its Islamic Ruling

jknfatawa1 Finance

6th March 2017

السلام عليكم و رحمة الله و بركاته

Question: What is the status of a PCP car finance plan in Islāmically?  Can we purchase a car using such financial avenues?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

The Personal Contract Purchase (PCP) agreement in principle is similar to Hire purchase plan (HP), a financial scheme of purchasing a car by paying off the depreciated value in monthly instalments after the initial deposit. The deposit can vary between 10%-20% of the total price of the car, depending on which dealer the contract is signed with. This deposit is paid either by cash in person or from the extra value from the previous car finance. So for instance, if the value of the previous car at the end of the deal is more than the monthly payment then the additional money can be used as a deposit for the next car.

After the initial deposit, the dealer predicts the value of the car by taking into consideration mainly the overall mileage the customer will cover towards the end of the contract and also the agreed term. The dealer then fixes an amount accordingly, payable to the finance company by the purchaser. This is known as the Balloon payment or Guaranteed Minimum Future Value [GMFV] – prediction of the minimum future value of the car towards the end of the agreement based on the overall mileage covered throughout the duration of the contract. The higher the mileage, the lower the value. For instance, a car with 5000 mileage on the clock values more than the one with 10,000 mileage on the clock. The payment term averages between 2-4 years.

Once the value is predicted, a large sum is set aside towards the end of the term whilst the remainder is split over the specific term in monthly instalments. The logical intent behind this is to allow the customer to make a monthly payment at an affordable rate. To illustrate this with an example, let’s say the original price of a car is £12,000. The customer pays an initial deposit of £2000 and the company calculates the predicted minimum value to be £8000 by the end of a three years contract. This amount is divided over 36 months (with added interest). A large amount namely £2000 is set aside towards the end of the term. Towards the end of the contract, the customer has one of three options namely, walk away and hand back the keys, hence no need to pay the remainder, to buy out the car by paying the remainder £2000 or part-exchanging it with another car if the car was returned less than the predicted mileage. [1]

Based on the information obtained from various sources and speaking to financial dealers, in most cases there is an additional charge of APR interest with the monthly payment. The charge is variable from 4%-12% depending on each dealers’ charge. In other words, the customer is paying not only for the minimum value of the car but also the interest. It, therefore, constitutes similar to a loan with added interest which is not permitted in Islām and furthermore, a unilateral benefit for the dealers, through the additional charge of interest rendering the transaction as void.[2]

Therefore, the PCP agreement is a form of la oan which the customer agrees to pay over a certain period. Interest is added to this monthly payment, rendering it impermissible from an Islamic perspective. The same ruling applies to any car finance that include interest charges during monthly instalments.

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] http://www.moneysavingexpert.com/car-finance/personal-contract-purchase#what

http://thehalalfoundation.com/wp-content/uploads/2014/09/Halal_Car_Finance.pdf

http://www.mysvo.co.uk/

[2] Fatāwa Hindiyyah p. 143 vol 3

الْبَابُ الْعَاشِرُ فِي الشُّرُوطِ الَّتِي تُفْسِدُ الْبَيْعَ وَاَلَّتِي لَا تُفْسِدُ

وَإِنْ كَانَ الشَّرْطُ شَرْطًا لَمْ يُعْرَفْ وُرُودُ الشَّرْعِ بِجَوَازِهِ فِي صُورَتِهِ وَهُوَ لَيْسَ بِمُتَعَارَفٍ إنْ كَانَ لِأَحَدِ الْمُتَعَاقِدَيْنِ فِيهِ مَنْفَعَةٌ أَوْ كَانَ لِلْمَعْقُودِ عَلَيْهِ مَنْفَعَةٌ وَالْمَعْقُودُ عَلَيْهِ مِنْ أَهْلِ أَنْ يَسْتَحِقَّ حَقًّا عَلَى الْغَيْرِ فَالْعَقْدُ فَاسِدٌ كَذَا فِي الذَّخِيرَةِ.

Leasing out a Property to a Non-Muslim Couple to open an Alcohol Served Restaurant

jknfatawa1 Finance
Leasing out a Property to a Non-Muslim Couple to open an Alcohol Served Restaurant

21ST January 2017

السلام عليكم و رحمة الله و بركاته

Question: Is it permissible to let my place to a Romanian Non-Muslim couple for them to open a Restaurant? They have informed me they will be selling Alcohol and I also assume there will be meat on the menu which will not be halal. Every customer will be served with food but not every customer will have a drink. Please clarify.

 الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

 

Answer

In reference to your case scenario, Imām Abū Hanīfah rahimahullah permitted a Muslim living in a predominant Non-Muslim region (which still remains under Muslim sovereignty) to lease out a property to a non-Muslim who intends to sell unlawful items such as alcohol. His line of argument is that trading in alcohol is the act of the leaseholder which is permitted in their religion, thus severing the Muslim landlord’s connection from the Non-Muslim’s act. As he bears no liability of the lease holder’s actions, the Muslim owner’s monthly rental from such property is Halal as he is charging for the usufruct (manfa’ah) of the property. Contrarily, his prominent students, Imām Abū Yusuf rahimahullah and Imām Muhammad rahimahullah disallow it all together even to a non-Muslim because it is tantamount to assisting upon sin, which has been clearly prohibited in the Shari’ah.[1]

It must be remembered that Imām Abū Hanīfah’s rahimahullah ruling was issued in an Islamic state where there was no fear of widespread of fitna among Muslims if non-Muslims transacted it among themselves. Due to the widespread consumption of alcohol nowadays, it is not unjustified for scholars adopting the opinion of Imām Sāhib’s two students for discouraging Muslims leasing out a property in which alcohol is being sold,[2] yet, on the other hand, the Shari’ah does not intend to burden its people also and takes circumstances into consideration. As there is no clear consensus on this matter, in your case in particular, if they do intend to sell alcohol in their restaurant along with other unlawful meat then there is no harm in following Imām Abū Hanifah’s rahimahullah opinion of permissibility and the rent you receive will be lawful, regardless if majority of the income comes from the alcohol selling or not. Consider it that the monthly revenue is in exchange for leasing out a property and what they do is their individual business. This is the fatwa position otherwise the Taqwa position is to avoid it altogether in due consideration of his two student’s position.

 

[Allãh Knows Best]

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Bahr Raiq, Kitāb al-Karahiyyah, p. 372 vol 8

قَالَ: – رَحِمَهُ اللَّهُ – (وَإِجَارَةُ بَيْتٍ لِيُتَّخَذَ بَيْتَ نَارٍ أَوْ بِيعَةً أَوْ كَنِيسَةً أَوْ يُبَاعَ فِيهِ خَمْرٌ بِالسَّوَادِ) يَعْنِي جَازَ إجَارَةُ الْبَيْتِ لِكَافِرٍ لِيُتَّخَذُ مَعْبَدًا أَوْ بَيْتَ نَارٍ لِلْمَجُوسِ أَوْ يُبَاعَ فِيهِ خَمْرٌ فِي السَّوَادِ وَهَذَا قَوْلُ الْإِمَامِ وَقَالَا: يُكْرَهُ كُلُّ ذَلِكَ لِقَوْلِهِ تَعَالَى {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ} [المائدة: 2] وَلَهُ أَنَّ الْإِجَارَةَ عَلَى مَنْفَعَةِ الْبَيْتِ وَلِهَذَا تَجِبُ الْأُجْرَةُ بِمُجَرَّدِ التَّسْلِيمِ وَلَا مَعْصِيَةَ فِيهِ وَإِنَّمَا الْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فِيهِ فَقَطَعَ نِسْبَةَ ذَلِكَ إلَى الْمُؤَجِّرِ وَصَارَ كَبَيْعِ الْجَارِيَةِ لِمَنْ لَا يَسْتَبْرِئُهَا أَوْ يَأْتِيهَا فِي دُبُرِهَا أَوْ بَيْعِ الْغُلَامِ مِمَّنْ يَلُوطُ بِهِ وَالدَّلِيلُ عَلَيْهِ أَنَّهُ لَوْ أَجَّرَهُ لِلسُّكْنَى جَازَ وَلَا بُدَّ فِيهِ مِنْ عِبَادَتِهِ وَإِنَّمَا قَيَّدَهُ بِالسَّوَادِ؛ لِأَنَّهُمْ لَا يُمَكَّنُونَ مِنْ ذَلِكَ فِي الْأَمْصَارِ وَلَا يُمَكَّنُونَ مِنْ إظْهَارِ بَيْعِ الْخَمْرِ وَالْخِنْزِيرِ فِي الْأَمْصَارِ لِظُهُورِ شَعَائِرِ الْإِسْلَامِ فَلَا يُعَارَضُ بِظُهُورِ شَعَائِرِ الْكُفْرِ قَالُوا فِي هَذَا سَوَادُ الْكُوفَةِ؛ لِأَنَّ غَالِبَ أَهْلِهَا أَهْلُ ذِمَّةٍ، وَأَمَّا فِي غَيْرِهَا فِيهَا شَعَائِرُ الْإِسْلَامِ ظَاهِرَةٌ فَلَا يُمَكَّنُونَ فِيهَا فِي الْأَصَحِّ

Ibn Ābideen Shāmi, Kitāb al-Hazr wal Ibāhat, p. 562-3 vol 9

(وَ) جَازَ (إجَارَةُ بَيْتٍ بِسَوَادِ الْكُوفَةِ) أَيْ قُرَاهَا (لَا بِغَيْرِهَا عَلَى الْأَصَحِّ) وَأَمَّا الْأَمْصَارُ وَقُرَى غَيْرِ الْكُوفَةِ فَلَا يُمَكَّنُونَ لِظُهُورِ شِعَارِ الْإِسْلَامِ فِيهَا وَخُصَّ سَوَادُ الْكُوفَةِ، لِأَنَّ غَالِبَ أَهْلِهَا أَهْلُ الذِّمَّةِ (لِيُتَّخَذَ بَيْتَ نَارٍ أَوْ كَنِيسَةً أَوْ بِيعَةً أَوْ يُبَاعَ فِيهِ الْخَمْرُ) وَقَالَا لَا يَنْبَغِي ذَلِكَ لِأَنَّهُ إعَانَةٌ عَلَى الْمَعْصِيَةِ وَبِهِ قَالَتْ الثَّلَاثَةُ زَيْلَعِيٌّ

Fatawa Hindiyyah Kitabul Ijārah p. 509 vol 4

[الْبَابُ السَّادِس عَشَرَ فِي مَسَائِلِ الشُّيُوعِ فِي الْإِجَارَةِ]

إذَا اسْتَأْجَرَ الذِّمِّيُّ مِنْ الْمُسْلِمِ بَيْتًا لِيَبِيعَ فِيهِ الْخَمْرَ جَازَ عِنْدَ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – خِلَافًا لَهُمَا. كَذَا فِي الْمُضْمَرَاتِ

[2] Maulāna Khalid Saifullah Rahmani, Kitāb al-Fatāwa p. 402, vol 5

Selling a Watch Acquired Through Gambling

jknfatawa1 Finance

20th December 2016

السلام عليكم و رحمة الله و بركاته

Question: If a person won a watch through gambling and now regrets it, what should he do now? Can he sell it and if so, can a Muslim purchase it?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, the watch received through gambling is considered unlawful possession. In principle, what you must do is return it or to dispose of it by giving it away to the neediest people without the intention of reward.[1] He cannot sell it, but because the watch is a merchandise that is permissible to use and fulfils the criteria of a shar’ee māl, if he does sell it on then the purchaser’s ownership is established.[2] The seller must give the money away into charity (without the intention of reward).[3]

 

[Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn Ābideen Shāmi Durrul Mukhtar wa hashiyah Ibn Abideen, Book of Zakāt, Bāb Zakāt al-Ghanam, p 218 vol 3

(قَوْلُهُ: كَمَا لَوْ كَانَ الْكُلُّ خَبِيثًا) فِي الْقُنْيَةِ لَوْ كَانَ الْخَبِيثُ نِصَابًا لَا يَلْزَمُهُ الزَّكَاةُ؛ لِأَنَّ الْكُلَّ وَاجِبُ التَّصَدُّقِ عَلَيْهِ فَلَا يُفِيدُ إيجَابَ التَّصَدُّقِ بِبَعْضِهِ

[2] Tabyeenul Haqaiq, Sharh Kanzu Daqaiq, Kitāb al-Buyoo, Bāb Bai Fāsid p 44 vol 4- shamila

وَفَاسِدٌ وَهُوَ مَشْرُوعٌ بِأَصْلِهِ دُونَ وَصْفِهِ وَهُوَ يُفِيدُ الْحُكْمَ إذَا اتَّصَلَ بِهِ الْقَبْضُ

Ibn Ābideen Shāmi Durrul Mukhtar wa hashiyah Ibn Abideen, Kitāb al-Buyoo, Bāb Bai Fāsid p 49 vol 5- shamila

(قَوْلُهُ الْمُرَادُ بِالْفَاسِدِ الْمَمْنُوعُ إلَخْ) قَدْ عَلِمْت أَنَّ الْفَاسِدَ مُبَايِنٌ لِلْبَاطِلِ؛؛ لِأَنَّ مَا كَانَ مَشْرُوعًا بِأَصْلِهِ فَقَطْ يُبَايِنُ مَا لَيْسَ بِمَشْرُوعٍ أَصْلًا. وَأَيْضًا حُكْمُ الْفَاسِدِ أَنَّهُ يُفِيدُ الْمِلْكَ بِالْقَبْضِ وَالْبَاطِلُ لَا يُفِيدُهُ أَصْلًا، وَتَبَايُنُ الْحُكْمَيْنِ دَلِيلُ تَبَايُنِهِمَا،

Tabyeenul Haqaiq, Sharh Kanzu Daqaiq, Kitāb al-Buyoo, Bāb Bai Fāsid p 61 vol 4- shamila

(فَصْلٌ) (قَبَضَ الْمُشْتَرِي الْمَبِيعَ فِي الْبَيْعِ الْفَاسِدِ بِأَمْرِ الْبَائِعِ وَكُلٌّ مِنْ عِوَضَيْهِ مَالٌ مَلَكَ الْمَبِيعَ بِقِيمَتِهِ) مَعْنَاهُ أَنَّهُ إذَا قَبَضَهُ مَلَكَهُ وَلَزِمَهُ قِيمَتُهُ إذَا كَانَ الْقَبْضُ بِأَمْرِ الْبَائِعِ وَفِي الْعَقْدِ عِوَضَانِ وَكُلُّ وَاحِدٍ مِنْهُمَا مَالٌ……… وَشَرَطَ أَنْ يَكُونَ فِي الْعَقْدِ عِوَضَانِ كُلُّ وَاحِدٍ مِنْهُمَا مَالٌ لِيَتَحَقَّقَ رُكْنُ الْبَيْعِ وَهُوَ مُبَادَلَةُ الْمَالِ بِالْمَالِ لِيَخْرُجَ عَنْهُ الْبَيْعُ بِالْمَيِّتَةِ وَنَحْوِهِ

[3] Ibn Ābideen Shāmi Kitāb al-Buyoo. Bāb Bai al-Fāsid, p.298 vol 7

(فَيَأْخُذُ) الْمُشْتَرِي (دَرَاهِمَ الثَّمَنِ بِعَيْنِهَا لَوْ قَائِمَةً، وَمِثْلَهَا لَوْ هَالِكَةً) بِنَاءً عَلَى تَعَيُّنِ الدَّرَاهِمِ فِي الْبَيْعِ الْفَاسِدِ وَهُوَ الْأَصَحُّ (وَ) إنَّمَا (طَابَ لِلْبَائِعِ مَا رَبِحَ) فِي الثَّمَنِ لَا عَلَى الرِّوَايَةِ الصَّحِيحَةِ الْمُقَابِلَةِ لِلْأَصَحِّ، بَلْ عَلَى الْأَصَحِّ أَيْضًا لِأَنَّ الثَّمَنَ فِي الْعَقْدِ الثَّانِي غَيْرُ مُتَعَيِّنٌ، وَلَا يَضُرُّ تَعْيِينُهُ فِي الْأَوَّلِ كَمَا أَفَادَهُ سَعْدِيٌّ (لَا) يَطِيبُ (لِلْمُشْتَرِي) مَا رَبِحَ فِي بَيْعٍ يَتَعَيَّنُ بِالتَّعْيِينِ بِأَنْ بَاعَهُ بِأَزْيَدَ لِتَعَلُّقِ الْعَقْدِ بِعَيْنِهِ فَتَمَكَّنَ الْخُبْثُ فِي الرِّبْحِ فَيَتَصَدَّقُ بِهِ

(قَوْلُ الْمُصَنِّفِ وَطَابَ لِلْبَائِعِ مَا رَبِحَ لَا لِلْمُشْتَرِي) صُورَةُ الْمَسْأَلَةِ مَا ذَكَرَهُ مُحَمَّدٌ فِي الْجَامِعِ الصَّغِيرِ: اشْتَرَى مِنْ رَجُلٍ جَارِيَةً بَيْعًا فَاسِدًا بِأَلْفِ دِرْهَمٍ وَتَقَابَضَا وَرَبِحَ كُلٌّ مِنْهُمَا فِيمَا قَبَضَ يَتَصَدَّقُ الَّذِي قَبَضَ الْجَارِيَةَ بِالرِّبْحِ وَيَطِيبُ الرِّبْحُ لِلَّذِي قَبَضَ الدَّرَاهِمَ

Financing Islamic Projects with Lottery Funds

jknfatawa1 Finance

27th August 2016

السلام عليكم و رحمة الله و بركاته

Question: Can Big Lottery funding be used to support community-based activities like parent/toddler groups, parenting programmer in a Masjid or Madrasah setting or for an Islamic welfare project?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

From the Islamic legal perspective, lottery funds fall within the scheme of gambling which Allāh Almighty explicitly prohibits in the Holy Qur’ān.[1] The Holy Qur’ān describes the earning of gambling as rijs (impure). The mainstream scholars of Islām prohibit utilising impure wealth for general Islamic welfare projects because Allāh Almighty only accepts that which is pure. Ibn Ābideen Shāmi rahimahullah, a renowned Hanafi jurist, explains the ruling of all unlawful income that they must be either returned to the source from where they were obtained otherwise disposed of by giving it away to the most destitute people (without the intention of the reward).[2] This was mentioned to differentiate between giving charity and disposing of wealth. Charity brings reward in return which is only possible through lawful income whereas disposing of the unlawful wealth (to the neediest) is not rewardable at all. Some scholars have permitted utilising unlawful income like lottery funds to finance general non-Islamic welfare projects.[3] But for Islamic welfare projects, it won’t be permissible.

 

[Allãh Knows Best]

 

 

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

 

[1] Sūrah Maidah 5:90

[2] Al-Shāmi Durrul Mukhtar wa hashiyah Ibn Abideen, Book of Zakāt, Bāb Zakāt al-Ghanam, p 218 vol 3

(قَوْلُهُ: كَمَا لَوْ كَانَ الْكُلُّ خَبِيثًا) فِي الْقُنْيَةِ لَوْ كَانَ الْخَبِيثُ نِصَابًا لَا يَلْزَمُهُ الزَّكَاةُ؛ لِأَنَّ الْكُلَّ وَاجِبُ التَّصَدُّقِ عَلَيْهِ فَلَا يُفِيدُ إيجَابَ التَّصَدُّقِ بِبَعْضِهِ

Al-Shāmi Durrul Mukhtar wa hashiyah Ib Abideen, Book of Hadhr wal Ibāhat, Fsl fil Bai, p 553 vol 9

لَوْ مَاتَ رَجُلٌ وَكَسْبُهُ مِنْ ثَمَنِ الْبَاذَقِ وَالظُّلْمِ أَوْ أَخْذِ الرِّشْوَةِ تَعُودُ الْوَرَثَةُ وَلَا يَأْخُذُونَ مِنْهُ شَيْئًا وَهُوَ الْأَوْلَى لَهُمْ وَيَرُدُّونَهُ عَلَى أَرْبَابِهِ إنْ عَرَفُوهُمْ، وَإِلَّا يَتَصَدَّقُوا بِهِ؛ لِأَنَّ سَبِيلَ الْكَسْبِ الْخَبِيثِ التَّصَدُّقُ إذَا تَعَذَّرَ الرَّدُّ

[3] Shaykh Khalid Saifullah Rahmāni, Kitābul Fatāwa, p. 308, Vol 5

 

Working in a supermarket and scanning alcohol

jknfatawa1 Finance
Working in a supermarket and scanning alcohol

19th June 2015

السلام عليكم و رحمة الله و بركاته

Question: I wanted to know if it is considered Harām to scan alcohol and other Harām products such as pork etc, whilst working at a supermarket as a checkout assistant/ cashier. Are the earnings considered Harām too? It is really hard finding any sort of job nowadays, would I have to leave it?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, your income will not be considered Harām (unlawful) in its entirety. Imām Abū Haneefah rahimahullah permitted the earning of a man who is employed to carry alcohol for a dhimmi[1] as opposed to his two prominent students, Imām Abū Yusuf rahimahullah and Imām Muhammad rahimahullah who consider it makrooh (disliked). Some scholars have preferred the second view on the grounds of Istihsān (legal preference), suggesting that it must be avoided altogether. The disparity of views is based on the prophetic Hadeeth which states, “Allāh has cursed the carrier of alcohol.” Both Imāms have adopted the apparent implication of the Hadeeth whilst Imām Abū Haneefah rahimahullah applies the prohibition to a Muslim carrying it with the intention of committing sin.[2] In other words, the carrier is cursed for intending to partake in the consumption of alcohol as was the general custom. It is apparent in your case that you only intend to check out the product by scanning, hence falls under the similar ruling of carrying without the intention of partaking in the sin.

If for argument sake scanning alcohol was forbidden on the grounds of the apparent wordings of the Hadeeth then it still does not render the entire earning unlawful because Imām Abū Haneefah rahimahullah views that unlawful earning mixed with lawful earning whereby separating both of them is difficult does not render the entire income unlawful provided that the unlawful income does not constitute majority part of the income.[3] Nevertheless, this is not the case and as indicated that your income is not affected.

This was to clarify the legal position on this matter but ethically speaking, such job does not befit the character of a true believer so whilst you are working there, seeking for an alternative employment that does not entail handling unlawful product should be your long-term aim.

 [Allãh Knows Best]

Written by (Mufti) Abdul Waheed

Answer Attested by Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] A dhimmi is a non-Muslim living in an Islamic state who pays tax to the state. In return the state gives him security and the freedom to practice his religion.

[2] Durrul Mukhtar wa Raddul Muhtar Kitab al-Hadhr wal Ibahat, Bab Istibra wa Ghairihi, p. 562 vol 9

(وَ) جَازَ تَعْمِيرُ كَنِيسَةٍ وَ (حَمْلُ خَمْرِ ذِمِّيٍّ) بِنَفْسِهِ أَوْ دَابَّتِهِ (بِأَجْرٍ) لَا عَصْرُهَا لِقِيَامِ الْمَعْصِيَةِ بِعَيْنِهِ.

(قَوْلُهُ وَحَمْلُ خَمْرِ ذِمِّيٍّ)  قَالَ الزَّيْلَعِيُّ: وَهَذَا عِنْدَهُ وَقَالَا هُوَ مَكْرُوهٌ ” لِأَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «لَعَنَ فِي الْخَمْرِ عَشَرَةً وَعَدَّ مِنْهَا حَامِلَهَا» وَلَهُ أَنَّ الْإِجَارَةَ عَلَى الْحَمْلِ وَهُوَ لَيْسَ بِمَعْصِيَةٍ، وَلَا سَبَبَ لَهَا وَإِنَّمَا تَحْصُلُ الْمَعْصِيَةُ بِفِعْلِ فَاعِلٍ مُخْتَارٍ، وَلَيْسَ الشُّرْبُ مِنْ ضَرُورَاتِ الْحَمْلِ، لِأَنَّ حَمْلَهَا قَدْ يَكُونُ لِلْإِرَاقَةِ أَوْ لِلتَّخْلِيلِ، فَصَارَ كَمَا إذَا اسْتَأْجَرَهُ لِعَصْرِ الْعِنَبِ أَوْ قَطْعِهِ وَالْحَدِيثُ مَحْمُولٌ عَلَى الْحَمْلِ الْمَقْرُونِ بِقَصْدِ الْمَعْصِيَةِ اهـ زَادَ فِي النِّهَايَةِ وَهَذَا قِيَاسٌ وَقَوْلُهُمَا اسْتِحْسَانٌ، ثُمَّ قَالَ الزَّيْلَعِيُّ: وَعَلَى هَذَا الْخِلَافِ لَوْ آجَرَهُ دَابَّةً لِيَنْقُلَ عَلَيْهَا الْخَمْرَ أَوْ آجَرَهُ نَفْسَهُ لِيَرْعَى لَهُ الْخَنَازِيرَ يَطِيبُ لَهُ الْأَجْرُ عِنْدَهُ وَعِنْدَهُمَا يُكْرَهُ.

Also see Bahr Raiq Kitabūl Karahiyyat, p. 372 vol 8

[3] Durrul Mukhtar wa Raddul Muhtar Kitāb az-Zakāt, bāb Zakāt al-Ghanam, p. 217 vol 3

(وَلَوْ خَلَطَ السُّلْطَانُ الْمَالَ الْمَغْصُوبَ بِمَالِهِ مَلَكَهُ فَتَجِبُ الزَّكَاةُ فِيهِ وَيُورَثُ عَنْهُ) ؛ لِأَنَّ الْخَلْطَ اسْتِهْلَاكٌ إذَا لَمْ يُمْكِنْ تَمْيِيزٌ عِنْدَ أَبِي حَنِيفَةَ، وَقَوْلُهُ أَرْفَقُ إذْ قَلَّمَا يَخْلُو مَالٌ عَنْ غَصْبٍ،

Fatawa Hindiyyah Kitāb al-Karahiyyat, bāb al-Bai alItiyām, p. 444 vol 5

وَالثَّانِي إنْ عَلِمَ أَنَّ الْمَالَ الْحَرَامَ بِعَيْنِهِ قَائِمٌ إلَّا أَنَّهُ اخْتَلَطَ بِالْغَيْرِ بِحَيْثُ لَا يُمْكِنُ التَّمْيِيزُ عَنْهُ فَإِنَّ عَلَى أَصْلِ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى – بِالْخَلْطِ يَدْخُلُ فِي مِلْكِهِ إلَّا أَنَّهُ لَا يَنْبَغِي أَنْ يَشْتَرِيَ مِنْهُ حَتَّى يَرْضَى الْخَصْمُ بِدَفْعِ الْعِوَضِ فَإِنْ اشْتَرَاهُ يَدْخُلُ فِي مِلْكِهِ مَعَ الْكَرَاهَةِ