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- The Concept of Work In Islam According to Kitabosunnat
- Islamic Ruling On Banks Job
- Islamic Ruling On Training In Riba-Based Bank
- Islamic Ruling On Job Interest Loans
- Islamic Ruling On Insurance Job
- Islamic Ruling On fake Job
- Islamic Ruling On Bakery Job
- Islamic Ruling On Haraam Job
- Islamic Ruling On Job In music Shop
- Islamic Ruling On Job Experience
- Islamic Ruling On Working As Sales
- Islamic Ruling On Work In Emergency Department
- Islamic Ruling on Working with Cheater
- Islamic Ruling On Working In A Company that Sells Toys
- Woman Working In The Perfume
- Ruling on Salary,Share And Bonus
- Islamic Ruling On Working In Jewellery Shop
- Working in a call centre
- Ruling On Making Profit
- Islamic Ruling On Tuition Fee
- Working for mail Companies
- Ruling on Give up Work for Prayer
- Ruling On Working in A Paint Shop
- Ruling On Studied In An Institute With A Trick
- Ruling On Working In Haraam Stock
- Islamic Ruling On Taking Tips
- Ruling On Working In A Contraceptive pills Company
- Translating A Book Against Islam
- Ruling On Study & Course for Haraam Job
- Ruling On Using Company's Properties for Personal
- Work In A Government Department
- Opening An Account In The Bank
- Ruling On A Doctor Who Misses The Prayer
- Ruling On Working As An Accountant
- Ruling On Taking Payment for Interpreting Dreams
- Ruling On Students Job
- Making Loans Easy for Bank Customers
- He worked for his father in return for payment
- Ruling On Renting Out The Hotel
- It Is Not Permissible for You Not to Fast Because of Work
- Ruling On Working As Producer
- Islimic Ruling On Nurse Job
- Ruling On Working In The Tourism Field As A Booking Agent
- Ruling On Accept Payment For Additional Work
- Ruling On Changing One's Date of Birth
- Ruling on Mosque’s Employees
- Arranging Hotel Reservations for Travellers
- A Teacher Worked Some Additional Hours
- Ruling On Jury Duty In A Non-Islamic Court In A Non-Muslim Country
- Working In A Mixed Environment
- Using Company Car for Personal Purposes
- Ruling On Owning, Renting
- Ruling On Working In A Cafe
- Ruling On Working In The Saudi Investment Bank
- Working In Auditing Offices
- Ruling On Diagnostic Medical Imaging
- Ruling On Working In An Islamic Nasheed Group
- Ruling On Working In A Law Company
- Ruling on Demand for Salary Increase
- Ruling On A Woman Working As A Broadcaster
- Ruling On Building Tourist Resorts
- He Got A Promotion At Work Via Bribery
- Ruling On Investing In Internet Cafes
- Doing Hajj With Money He Earned
- Working In Administration Supervised
- What Are Haraam Types of Jobs?
- Benefiting From Experience Acquired In A Haraam Job
- Ruling On Working As A Physical Education Teacher
- She Had A Contract To Work For Two
- Working In A Riba-based Bank With No Pay
- Working On A Program Which Helps
- Difference In Quality Of Teaching
- Using School Equipment for Personal
- Ruling On Training In A Riba-based Bank
- The Head Of The Department Lets Them
- Should He Tell On An Employee Who
- Ruling On Studying Accountancy
- Signing Up With A Lawyers’ Syndicate
- Ruling On Producing TV Reports
- Ruling On Receiving Salary Via A Riba-based Bank
- Ruling On Working In The Manufacture Of Pet Food
- The Imam And Muazzin Are
- Ruling On Working In A Shop
- Islamic Ruling On Google AdSense
- Changing One’s Age On The ID Card
- Working In Construction Or Painting
- Islamic Ruling On One Who Is Employed To Move Haraam
- He Wants To Open A Shop But
- Islamic Ruling On Working In A Company That Deals Alcohol
- The Administration Of The Blood Bank
- Ruling On Working On A Program
- False Medical Excuses Used By Students And Employees
- Working As An Intermediary
- Should He Submit A False Report
- Ruling On Opening A Barbershop For Men
- Giving Lessons Outside Of School
- Ruling On Working In A Programming Company
- Working In The Islamic Section Of A Bank
- Ruling On Taking Part And Working In Savings Accounts
- She Has Given Up Working As A Pharmacist
- Working Washing Glasses Used For Wine
- The Boss Distributed To Them Money
- Does Accepting Payment For Teaching Qur’aan And Arabic
- Ruling On Shop For Audio Repairing
- The Boss Lets Them Record A Half Day As A Full Day
- Ruling On Working In Al-Rajhi Bank
- He Is Being Asked To Erase The Faults
- Using The Computer At Work For Personal Reasons
- Working In An Internet Café
- Should She Take Her Salary Without Working?
- He Saved The Government Some Money
- Ruling On Disposing Of Samples After Testing Them
- He Got A Forged Certificate
- Boss Choosing A Female Secretary For The Workplace
- Should He Sit With His Colleagues At Work
- Employment In Private And Government Sectors
- She Completes Her Evening Work Before The Time Ends
- She Works In A Store And Some Money Was Stolen
- Forging Certificates In Order To Gain Employment
- Can An Employee Take Promotional Items
- Working In Production Of Electronic Chips
- Can The Teacher Repeat The Exam So That The Students Will Get Better
- He Is Working In A Store And Is Afraid
- She Received A Proposal From An Engineer
- Deducting From An Employees Wages Because Of His Mistakes
- She Works In A Residence For Foreign Female Students
- They Are Playing About With Their Attendance
- Teachers leaving before the end of working hours
- Ruling On Going On Strike
- She Works In A Company Is Owned
- Should He Give The Telephone Worker A Tip Even Though He Has A
- Ruling On Job In A Hotel
- Working As A Storekeeper In A Hotel Where There Is Alcohol
- She Works For A Company That Is
- Ruling On Working For Newspapers
- Can He Work As A Typist In A Law Office That Defends Criminals?
- Working In The Construction
- Ruling On Dealing In Cosmetics And Hairdressers’ Supplies
- Ruling On A Man Teaching Girls Without Any Barrier
- Is It Permissible For An Employee To Read Qur’aan During Work Hours?
- He Works As An Accountant In A Company
- Students Working In Restaurants That Serve Alcohol And Pork
- Workplace Questions etc.
- Asking About The Circumstances
- Reading Qur’aan During Work Time
- Ruling On Telling Bosses About A Worker
- Should A Boss Agree To Give Permission
- He Wants To Work Some Days Of
- Ruling On Working As A Film Developer
- Is It Permissible To Work As A Lawyer?
- Her Relative’s Husband Went Against
- What Is The Ruling on Professional Pursuit Of Football
- Salary Of An Employee Who Cheated In his Exam
- Ruling On Working As A Defence Lawyer
- Ruling On Female Servants Working
- Ruling On Talking To Women At Work
- Should He Take What He Entitled
- Doing One’s Own Work During Official Work Hours
- His Job Is Making Sure That The Company’s Files Are Recorded
- Is It Permissible To Work In A Mint?
- Ruling On Tips For Workers And The Ruling On Working
- Working For A Company That Sells Gold On Credit
- Can He Open A Store To Do Cupping In Return For Payment?
- Ruling On Appointing A Woman As A Judge
- He Works In A Company In Which There Is A Restaurant That Sells
- Should He Shave His Beard For The Sake Of Work ?
- A Teacher Uses His Teaching Time
- Ruling On Salary If One Acquired The Certificate By Cheating
- Is His Preferring To Work With Non-Muslims
- Ruling On Working In Bank al-Bilaad
- Working As A Customs Broker And The Wages Of A Broker
- Should He Pay Money In Order To Get A Job?
- He Got His University Certificate Through An Intermediary
- Is it Permissible for A Woman to Work Selling Product Over The Phone
- Is it Permissible to Delay Payment
- Writing A Letter Stating Salary for Someone Who Will Use it to Get A
- Should He Travel To Kaafir Countries Or Work In A Tourist Resort?
- It Is Hard For Him To Go To Work So He Signs
- (1)He works In A Mixed Environment And Is Worried About His Fast
- Is It Permissible For Him To Sell Gifts
- Ruling on Working for A Company that Maintains the Central Bank Building
- He Refuses to Teach Music to the Students,and he Is Asking About His
- Ruling on Working As The Manager of an Internet Café
- Ruling On Taking Part In Building A Resort Village
- Using The Company’s Property For Personal Things
- Ruling on Working As A Security Guard In An Hotel
- It Is Permissible To Accept Payment For Teaching Qur’aan
- He Works In A Video Game Store And Is Asking About His Income
- A Muslim Working For An Atheist
- He Works As The Deputy Manager In A Hotel That Sells Alcohol
- Ruling on Teaching Man-made Laws
- Working As A Lawyer In A Country That Is Ruled
- Working As A Lawyer In The Islamic Judicial System
- Ruling on Working In A Company That Promotes Satellite Channels
- A Security Guard Sleeping When He Has Nothing To Do
- Ruling on Fixing TVs And VCRs
- He Told The Students To Pay Money
- Is It Permissible For Her To Pray In Front Of Employees At Work?
- He Wants To Work In A Company That Produces Programs For
- He Treated The Financial Director And He Gave Him Some Money
- Writing Down People’s Complaints
- If There Is Half An Hour Left Of The Regular Work Hours Of A Field
- Important And Precise Conditions For Committing An Evil Action By Forc
- Ruling on A Man Working In A Hairdressing Salon For Women
- Working For A Company That Cheats
- Secrets In The Medical Profession
Islamic Ruling On Insurance Job
Health insurance and the ruling on working in the insurance department of the hospital
Is working as a doctor in the insurance department of a private hospital, in which my role is limited to sending medical reports on the patient who needs tests or surgery to the insurance department to get approval from the insurance company to go ahead with these procedures, halal or haram? I hope that you can explain.
Praise be to Allah.
Commercial insurance of all types is haram,whether it is life insurance, health insurance or insurance of one’s property. But it is permissible to deal with it in two cases:
1. When a person is forced to do so, such as if he is forced to take out insurance on his car or a company forces its employees to take out health insurance. In that case the sin is on the one who forces people to do that.
2. When a person is compelled to take out health insurance or he is in great need of it because he is not able to cover the cost of treatment from his pocket without having insurance. This is a need which makes it permissible to deal with health insurance according to a number of scholars, because the reason for the prohibition on this insurance is the ambiguity and the element of gambling, not riba. When it is like that, it is permissible in the case of need.
The nature of the ambiguity is that the individual pays money but does not know whether his benefiting from medical services will be equal to that or more or less.
Some types of insurance are based on both ambiguity and riba, such as life insurance, where the individual pays instalments and does not know how many they will be, in return for a known sum of money that is more than he paid.
Among those who are of the view that health insurance is permissible in the case of need are: Dr. ‘Ali Muhiy al-Deen al-Qurrah Daaghi, Dr. ‘Abd al-Rahmaan ibn Saalih al-Atran, Dr. Yoosuf al-Shubayli and Dr. Khaalid al-Du‘ayji.
Among the statements of the scholars that what is forbidden because of ambiguity is permissible in cases of need are the words of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him):
The same applies to ambiguous transactions, which are a kind of gambling, but some types may be permissible in the case of need and where it serves a clear interest.
End quote from Majmoo‘ al-Fataawa, 14/471
And he (may Allah have mercy on him) said:
Ambiguous transactions are forbidden because they are a kind of gambling which may lead to consuming people’s wealth unlawfully. But if that is countered by a greater harm, that makes it permissible so as to ward off the greater of two evils by putting up with the lesser. And Allah knows best.
End quote from Majmoo‘ al-Fataawa, 29/483
He also said: The evils caused by ambiguous transactions are less than those caused by riba, therefore a concession is granted when there is a need, if the prohibition on ambiguous transactions may cause greater harm than the transaction itself. Examples include sales of property, even if you do not know what is inside the walls or foundations, and sales of pregnant or suckling animals, even if you do not know the size of the embryo or the amount of milk, and even though it is forbidden to sell what is in the uterus on its own or the milk on its own (separate from the animal), according to most scholars. Another example is selling crops after it is clear that they are going to be good (although there cannot be absolute certainty), which is permissible according to the Sunnah. The Prophet (blessings and peace of Allah be upon him) allowed the buyer of date palms that had been pollinated to stipulate that they should bear fruit, so he bought crops before there was any sign that they would be good, but that was on the basis of buying the origin (i.e., the trees). Thus it becomes clear that in cases of mild ambiguity (when the ambiguity pertains to that which is secondary to the original item) it is permitted to do what is not permitted in other cases.
End quote from al-Fataawa al-Kubra, 4/21
Secondly:
What seems to be the case is that it is permissible to work as a doctor in the insurance department of the hospital and that is not regarded as helping in something haraam, because among the patients there are those who need this insurance or are compelled to take it out, or the company for which they work was forced to take out insurance on them and their families. In these cases it is permissible for people to benefit from health insurance as stated above. There will still be some who do not need it, but it is difficult to tell them apart and we ask Allah to forgive them.
And Allah knows best.
Islam Q&A
Praise be to Allah.
Commercial insurance of all types is haram,whether it is life insurance, health insurance or insurance of one’s property. But it is permissible to deal with it in two cases:
1. When a person is forced to do so, such as if he is forced to take out insurance on his car or a company forces its employees to take out health insurance. In that case the sin is on the one who forces people to do that.
2. When a person is compelled to take out health insurance or he is in great need of it because he is not able to cover the cost of treatment from his pocket without having insurance. This is a need which makes it permissible to deal with health insurance according to a number of scholars, because the reason for the prohibition on this insurance is the ambiguity and the element of gambling, not riba. When it is like that, it is permissible in the case of need.
The nature of the ambiguity is that the individual pays money but does not know whether his benefiting from medical services will be equal to that or more or less.
Some types of insurance are based on both ambiguity and riba, such as life insurance, where the individual pays instalments and does not know how many they will be, in return for a known sum of money that is more than he paid.
Among those who are of the view that health insurance is permissible in the case of need are: Dr. ‘Ali Muhiy al-Deen al-Qurrah Daaghi, Dr. ‘Abd al-Rahmaan ibn Saalih al-Atran, Dr. Yoosuf al-Shubayli and Dr. Khaalid al-Du‘ayji.
Among the statements of the scholars that what is forbidden because of ambiguity is permissible in cases of need are the words of Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him):
The same applies to ambiguous transactions, which are a kind of gambling, but some types may be permissible in the case of need and where it serves a clear interest.
End quote from Majmoo‘ al-Fataawa, 14/471
And he (may Allah have mercy on him) said:
Ambiguous transactions are forbidden because they are a kind of gambling which may lead to consuming people’s wealth unlawfully. But if that is countered by a greater harm, that makes it permissible so as to ward off the greater of two evils by putting up with the lesser. And Allah knows best.
End quote from Majmoo‘ al-Fataawa, 29/483
He also said: The evils caused by ambiguous transactions are less than those caused by riba, therefore a concession is granted when there is a need, if the prohibition on ambiguous transactions may cause greater harm than the transaction itself. Examples include sales of property, even if you do not know what is inside the walls or foundations, and sales of pregnant or suckling animals, even if you do not know the size of the embryo or the amount of milk, and even though it is forbidden to sell what is in the uterus on its own or the milk on its own (separate from the animal), according to most scholars. Another example is selling crops after it is clear that they are going to be good (although there cannot be absolute certainty), which is permissible according to the Sunnah. The Prophet (blessings and peace of Allah be upon him) allowed the buyer of date palms that had been pollinated to stipulate that they should bear fruit, so he bought crops before there was any sign that they would be good, but that was on the basis of buying the origin (i.e., the trees). Thus it becomes clear that in cases of mild ambiguity (when the ambiguity pertains to that which is secondary to the original item) it is permitted to do what is not permitted in other cases.
End quote from al-Fataawa al-Kubra, 4/21
Secondly:
What seems to be the case is that it is permissible to work as a doctor in the insurance department of the hospital and that is not regarded as helping in something haraam, because among the patients there are those who need this insurance or are compelled to take it out, or the company for which they work was forced to take out insurance on them and their families. In these cases it is permissible for people to benefit from health insurance as stated above. There will still be some who do not need it, but it is difficult to tell them apart and we ask Allah to forgive them.
And Allah knows best.
Islam Q&A
La couverture sanitaire et le jugement de l'exercice d'un travail dans la section assurance à l'hôpital
Est il licite ou pas de travailler comme médecin affecté à la section assurance d'un hôpital privé avec pour unique mission de préparer des rapports médicaux sur l'état du malade à examiner ou à opérer et de les envoyer à la compagnie d'assurance pour obtenir son accord en fonction de la nature de l'assurance souscrite? J'espère recevoir un éclaircissement de votre part.
Louanges à Allah
Premièrement, l'assurance commerciale est prohibée sous toutes ses formes; qu'elle porte sur la vie ou sur les biens ou sur la santé. Cependant on peut l'envisager dans deux cas. Le premier résulte de la contrainte qui oblige quelqu'un à assurer sa voiture ou à donner une couverture sanitaire aux employés d'une entreprise. Dans ce cas, le péché est imputé à l'auteur de la contrainte. Le second cas est celui dans lequel on est obligé à se doter d'une couverture sanitaire ou qu'on en a besoin parce qu'on est pas capable d'assurer ses propres frais soins en l'absence d'une garantie. Ce besoin autorise le recours à l'usage d'une couverture sanitaire selon un groupe d'ulémas car la cause de l'interdiction de cette forme d'assurance réside dans le risque (ignorance) et non dans le hasard. Cette considération permet d'autoriser ce cas au besoin. Le risque consiste dans le fait que l'assuré verse une somme sans savoir s'il va bénéficier de soins en adéquation avec la somme payée ou moins importants ou plus importants.
Il y a des assurances fondées à la fois sur le risque et le riba. C'est le cas de l'assurance vie dans laquelle l'assuré paie des souscriptions en tranches dont il ne connait pas le nombre en contrepartie d'une somme bien connue qui est supérieure à la somme souscrite.
Parmi ceux qui autorisent l'assurance santé en cas de besoin figurent le docteur Ali Mouhyiddine Al-Karadaghli et le docteur Abdourrahmane ibn Salih al-Atram et le docteur Youssouf Chibli et le docteur Khalid Douaydji. Dans les propos des ulémas allant dans le sens de l'affirmation de l'idée selon laquelle ce qui est prohibé en raison d'un risque peut être permis en cas de besoin figurent ces paroles de cheikh Ibn Taymiya (Puisse Allah lui accorder Sa miséricorde): "Il en est de même de la venté à risque qui procède d'une sorte de jeu de hasard. On en autorise des formes en cas besoin et en présence d'un intérêt majeur." Extrait de Madjmou' al-Fatawa (14/471).
Il (Puisse Allah lui accorder Sa miséricorde) ajoute: "la vente à risque est prohibé car il constitue une sorte de jeu de hasard qui aboutit à la spoliation des biens d'autrui. Si on est en présence d'un préjudice plus grave, on l'autorise de manière à écarter le plus graves de deux préjudices et d'accepter le moindre mal. Allah le sait mieux." Extrait de Madjmou' al-Fatwa (29/483).
Il poursuit encore:" le préjudice qui découle du risque est moins grave que le riba. Ce qui fait autoriser ce dont on a besoin. Ne pas tenir compte du cas de besoin est plus préjudiciable que l'acceptation du risque. C'est comme le cas de la vente d'un bien foncier avec l'ignorance de ce qu'il y a à l'intérieur des murs et l'état des fondements. C'est encore comme la vente d'un animal en grossesse ou en état d'allaitement avec l'ignorance de l'état du fœtus et la quantité du lait, malgré l'interdiction de la vente d'un animal conçu séparément de sa mère. Il en est de même du lait pour la majorité. C'est encore le cas de la vente de fruits encore portés par un arbre avant leur maturité. Cette vente est juste pourvu de laisser les fruits jusqu'à leur maturité, selon la Sunna.
C'est l'avis soutenu par la majorité tels Malick, Cahfii et Ahmad, même si la formation des fruits en questions n'est pas complète. Le Prophète (Bénédiction et salut soient sur lui) a autorisé à celui qui a vendu des dattes après leur fécondation à laisser l'acheteur disposer des fruits. Celui-ci a acheté les dattes avant leur maturité mais d'une manière qui ressemble à une vente impliquant l'ensemble (arbre et fruits). Dès lors, il semble qu'il est permis en matière de vente, de supporter en termes de risques implicites ce qui n'est pas permis en d'autres cas." Extrait des fatawa al-koubra (4/21).
Deuxièmement, il semble qu'il est permis de travailler comme médecin dans la section assurance d'un hôpital. Cela ne revient pas à aider à faire ce qui est interdit car parmi les patients figurent des gens qui ont besoin de l'assurance médicale ou qui sont obligés de l'utiliser ou dont l'employeur est obligé de les assurer ou d'assurer leurs familles. Car il est permis à ceux-là de bénéficier d'une assurance médicale comme il est déjà dit. Contrairement au cas de celui qui n'a pas besoin de cette assurance. Il est difficile de faire la distinction ici.
Nous demandons à Allah de lui pardonner.
Allah le sait mieux.
Islam Q&A
Louanges à Allah
Premièrement, l'assurance commerciale est prohibée sous toutes ses formes; qu'elle porte sur la vie ou sur les biens ou sur la santé. Cependant on peut l'envisager dans deux cas. Le premier résulte de la contrainte qui oblige quelqu'un à assurer sa voiture ou à donner une couverture sanitaire aux employés d'une entreprise. Dans ce cas, le péché est imputé à l'auteur de la contrainte. Le second cas est celui dans lequel on est obligé à se doter d'une couverture sanitaire ou qu'on en a besoin parce qu'on est pas capable d'assurer ses propres frais soins en l'absence d'une garantie. Ce besoin autorise le recours à l'usage d'une couverture sanitaire selon un groupe d'ulémas car la cause de l'interdiction de cette forme d'assurance réside dans le risque (ignorance) et non dans le hasard. Cette considération permet d'autoriser ce cas au besoin. Le risque consiste dans le fait que l'assuré verse une somme sans savoir s'il va bénéficier de soins en adéquation avec la somme payée ou moins importants ou plus importants.
Il y a des assurances fondées à la fois sur le risque et le riba. C'est le cas de l'assurance vie dans laquelle l'assuré paie des souscriptions en tranches dont il ne connait pas le nombre en contrepartie d'une somme bien connue qui est supérieure à la somme souscrite.
Parmi ceux qui autorisent l'assurance santé en cas de besoin figurent le docteur Ali Mouhyiddine Al-Karadaghli et le docteur Abdourrahmane ibn Salih al-Atram et le docteur Youssouf Chibli et le docteur Khalid Douaydji. Dans les propos des ulémas allant dans le sens de l'affirmation de l'idée selon laquelle ce qui est prohibé en raison d'un risque peut être permis en cas de besoin figurent ces paroles de cheikh Ibn Taymiya (Puisse Allah lui accorder Sa miséricorde): "Il en est de même de la venté à risque qui procède d'une sorte de jeu de hasard. On en autorise des formes en cas besoin et en présence d'un intérêt majeur." Extrait de Madjmou' al-Fatawa (14/471).
Il (Puisse Allah lui accorder Sa miséricorde) ajoute: "la vente à risque est prohibé car il constitue une sorte de jeu de hasard qui aboutit à la spoliation des biens d'autrui. Si on est en présence d'un préjudice plus grave, on l'autorise de manière à écarter le plus graves de deux préjudices et d'accepter le moindre mal. Allah le sait mieux." Extrait de Madjmou' al-Fatwa (29/483).
Il poursuit encore:" le préjudice qui découle du risque est moins grave que le riba. Ce qui fait autoriser ce dont on a besoin. Ne pas tenir compte du cas de besoin est plus préjudiciable que l'acceptation du risque. C'est comme le cas de la vente d'un bien foncier avec l'ignorance de ce qu'il y a à l'intérieur des murs et l'état des fondements. C'est encore comme la vente d'un animal en grossesse ou en état d'allaitement avec l'ignorance de l'état du fœtus et la quantité du lait, malgré l'interdiction de la vente d'un animal conçu séparément de sa mère. Il en est de même du lait pour la majorité. C'est encore le cas de la vente de fruits encore portés par un arbre avant leur maturité. Cette vente est juste pourvu de laisser les fruits jusqu'à leur maturité, selon la Sunna.
C'est l'avis soutenu par la majorité tels Malick, Cahfii et Ahmad, même si la formation des fruits en questions n'est pas complète. Le Prophète (Bénédiction et salut soient sur lui) a autorisé à celui qui a vendu des dattes après leur fécondation à laisser l'acheteur disposer des fruits. Celui-ci a acheté les dattes avant leur maturité mais d'une manière qui ressemble à une vente impliquant l'ensemble (arbre et fruits). Dès lors, il semble qu'il est permis en matière de vente, de supporter en termes de risques implicites ce qui n'est pas permis en d'autres cas." Extrait des fatawa al-koubra (4/21).
Deuxièmement, il semble qu'il est permis de travailler comme médecin dans la section assurance d'un hôpital. Cela ne revient pas à aider à faire ce qui est interdit car parmi les patients figurent des gens qui ont besoin de l'assurance médicale ou qui sont obligés de l'utiliser ou dont l'employeur est obligé de les assurer ou d'assurer leurs familles. Car il est permis à ceux-là de bénéficier d'une assurance médicale comme il est déjà dit. Contrairement au cas de celui qui n'a pas besoin de cette assurance. Il est difficile de faire la distinction ici.
Nous demandons à Allah de lui pardonner.
Allah le sait mieux.
Islam Q&A
Islamic Books, Dawah Books, Hadith Books
Guidelines & Fataawa Related to Sickness and Medical Practice. By: Darussalam
Guidelines & Fataawa Related to Sickness and Medical Practice
Ibn Taymiyyah
Ibn al Qayyim
Shaikh bin Baaz
Shaikh Uthaimeen
And The Permanent Committee
The relationship between medicine and human life emphasises its importance, for who among us does not fall sick? Is there anyone who does not face sickness and fatigue after good health and energy?
That is why medicine has its prestigious position and Imaam Ash-Shafi'iy explained this in a breif expression saying:
"Knowledge is only one of two things: Knowledge of religion and that of this world. Religious knowledge is Fiqh (Islamic jurisprudence) while worldly knowledge is Medicine."
This book is a translation of Al Ahkaam wal Fataawaa as Shar'iyyah li Katheerin minal Massailit Tibbiyyah. It is a collection of various rulings and legal verdicts concerning many of the medical issues that we may be uncertain about. From amongst the issues covered are prayer, purification, fasting and other aspects of worship for the sick. Other topics discussed are rulings on blood donations, fertility treatments and transplants, from cornea transplants to heart transplants, this being a topic that has hardly been touched upon or presented to the English reader before, yet it is something that we need to be aware off.
Ibn Taymiyyah
Ibn al Qayyim
Shaikh bin Baaz
Shaikh Uthaimeen
And The Permanent Committee
The relationship between medicine and human life emphasises its importance, for who among us does not fall sick? Is there anyone who does not face sickness and fatigue after good health and energy?
That is why medicine has its prestigious position and Imaam Ash-Shafi'iy explained this in a breif expression saying:
"Knowledge is only one of two things: Knowledge of religion and that of this world. Religious knowledge is Fiqh (Islamic jurisprudence) while worldly knowledge is Medicine."
This book is a translation of Al Ahkaam wal Fataawaa as Shar'iyyah li Katheerin minal Massailit Tibbiyyah. It is a collection of various rulings and legal verdicts concerning many of the medical issues that we may be uncertain about. From amongst the issues covered are prayer, purification, fasting and other aspects of worship for the sick. Other topics discussed are rulings on blood donations, fertility treatments and transplants, from cornea transplants to heart transplants, this being a topic that has hardly been touched upon or presented to the English reader before, yet it is something that we need to be aware off.