Fatwa ID: 09111
Answered by Muftiyah Maryam Badshah
Question:
Assalamu Alaikum wa Rahmatullahi wa Barakatuh,
Respected Mufti Sahib,
I am registered as a delivery rider with Just Eat. According to the company’s policy, in some cases it is allowed to let another person work as a substitute/representative.
I am considering renting out my Just Eat delivery account to another person who will use my account to do deliveries. The person:
- Will work only if it is allowed by the company’s terms and conditions.
- Is legally allowed to work.
- Will deliver mostly halal food.
- May sometimes deliver pork or other non-halal food items.
- Will do all the deliveries himself, while I only receive a fixed rent/fee for the use of my account.
My question is:
Is the income I receive from renting out my Just Eat account halal in this situation, especially considering that the person using my account may occasionally deliver pork or other non-halal items, while I am not personally involved in the deliveries?
Please guide me according to the Qur’an, Sunnah, and principles of Islamic jurisprudence.
JazakAllahu Khairan.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
When it comes to employment, it is prohibited for a person to be hired to perform or promote inherently haram activities. However, according to the Hanafi Madhab, a person can be hired in a halal capacity for something that may possibly be used for unlawful ends. For example, as writing poetry is inherently halal, a person can be hired to write lyrics and poems even though one knows it will be used for singing. The same applies to building or repairing a church, as building is inherently halal. According to the Hanafi mazhab, the occupation of carrying and transporting goods in and of itself is considered halal regardless of what the product is. The occupation of carrying and transporting impermissible items only becomes haram when coupled with the intent to promote or encourage sinful behaviour. As food delivery encompasses the transport of a variety of items and the intent is not to encourage the use of haram products, it would be considered permissible.[1]
What is described in your question is known as ‘account sharing’. It will be permissible to lease your account if the terms and conditions of the company itself (i.e. Just Eat) allows courier substitution and you follow the correct procedures when doing so, that the individual (lessee) is legally permitted to work in the UK, and there is no ambiguity in the details of the contract made with the individual leasing your account. So long as the remuneration and lease parameters (i.e. work hours, duration, location, service rendered, ect.) are clearly specified, it will be permissible to lease your account.[2]
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
(قَوْلُهُ وَجَازَ تَعْمِيرُ كَنِيسَةٍ) قَالَ فِي الْخَانِيَّةِ: وَلَوْ آجَرَ نَفْسَهُ لِيَعْمَلَ فِي الْكَنِيسَةِ وَيُعَمِّرَهَا لَا بَأْسَ بِهِ لِأَنَّهُ لَا مَعْصِيَةَ فِي عَيْنِ الْعَمَلِ (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
Raddul Muhtār (Vol.6, pg.391-2, Dār Al-Fiqr)
وَعَلَى هَذَا يُخَرَّجُ الِاسْتِئْجَارُ عَلَى الْمَعَاصِي أَنَّهُ لَا يَصِحُّ لِأَنَّهُ اسْتِئْجَارٌ عَلَى مَنْفَعَةٍ غَيْرِ مَقْدُورَةِ الِاسْتِيفَاءِ شَرْعًا كَاسْتِئْجَارِ الْإِنْسَانِ لِلَّعِبِ وَاللَّهْوِ، وَكَاسْتِئْجَارِ الْمُغَنِّيَةِ، وَالنَّائِحَةِ لِلْغِنَاءِ، وَالنَّوْحِ بِخِلَافِ الِاسْتِئْجَارِ لِكِتَابَةِ الْغِنَاءِ وَالنَّوْحِ أَنَّهُ جَائِزٌ؛ لِأَنَّ الْمَمْنُوعَ عَنْهُ نَفْسُ الْغِنَاءِ، وَالنَّوْحِ لَا كِتَابَتُهُمَا وَكَذَا لَوْ اسْتَأْجَرَ رَجُلًا لِيَقْتُلَ لَهُ رَجُلًا أَوْ لِيَسْجُنَهُ أَوْ لِيَضْرِبَهُ ظُلْمًا وَكَذَا كُلُّ إجَارَةٍ وَقَعَتْ لِمَظْلَمَةٍ؛ لِأَنَّهُ اسْتِئْجَارٌ لِفِعْلِ الْمَعْصِيَةِ فَلَا يَكُونُ الْمَعْقُودُ عَلَيْهِ مَقْدُورَ الِاسْتِيفَاءِ شَرْعًا فَإِنْ كَانَ ذَلِكَ بِحَقٍّ بِأَنْ اسْتَأْجَرَ إنْسَانًا لِقَطْعِ عُضْوٍ جَازَ…
…وَقَدْ قَالَ اللَّهُ ﷿ ﴿وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ﴾ [المائدة: ٢] وَلِهَذَا لَعَنَ اللَّهُ تَعَالَى عَشْرَةً: مِنْهُمْ حَامِلُهَا وَالْمَحْمُولُ إلَيْهِ وَلِأَبِي حَنِيفَةَ إنَّ نَفْسَ الْحَمْلِ لَيْسَ بِمَعْصِيَةٍ بِدَلِيلِ أَنَّ حَمْلَهَا لِلْإِرَاقَةِ وَالتَّخْلِيلِ مُبَاحٌ وَكَذَا لَيْسَ بِسَبَبٍ لِلْمَعْصِيَةِ وَهُوَ الشُّرْبُ؛ لِأَنَّ ذَلِكَ يَحْصُلُ بِفِعْلِ فَاعِلٍ مُخْتَارٍ وَلَيْسَ الْحَمْلُ مِنْ ضَرُورَاتِ الشُّرْبِ فَكَانَتْ سَبَبًا مَحْضًا فَلَا حُكْمَ لَهُ كَعَصْرِ الْعِنَبِ وَقَطْفِهِ وَالْحَدِيثُ مَحْمُولٌ عَلَى الْحَمْلِ بِنِيَّةِ الشُّرْبِ
Badā’i’ Al-Ṣanā’i’ (Vol.4, pg.189-90, Dār Al-Kutub Al-’Ilmiyyah)
…وَقَالَا: يُكْرَهُ كُلُّ ذَلِكَ لِقَوْلِهِ تَعَالَى {وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَى وَلا تَعَاوَنُوا عَلَى الإِثْمِ وَالْعُدْوَانِ} [المائدة: ٢] وَلَهُ أَنَّ الْإِجَارَةَ عَلَى مَنْفَعَةِ الْبَيْتِ وَلِهَذَا تَجِبُ الْأُجْرَةُ بِمُجَرَّدِ التَّسْلِيمِ وَلَا مَعْصِيَةَ فِيهِ وَإِنَّمَا الْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فِيهِ …
Al-Bahr Al-Rāiq (Vol.8, pg.230, Dār Al-Kitab Al-Islami)
[2]
https://couriers.just-eat.co.uk/help/legal#agreement
https://insidetrack.just-eat.co.uk/2024/11/changes-to-account-substitution/
https://www.gov.uk/government/news/food-delivery-companies-urged-to-end-unchecked-account-sharing
(كِتَابُ الْإِجَارَةِ)…
(أَمَّا تَفْسِيرُهَا شَرْعًا) فَهِيَ عَقْدٌ عَلَى الْمَنَافِعِ بِعِوَضٍ، كَذَا فِي الْهِدَايَةِ.
(وَأَمَّا) (رُكْنُهَا) فَالْإِيجَابُ وَالْقَبُولُ بِالْأَلْفَاظِ الْمَوْضُوعَةِ فِي عَقْدِ الْإِجَارَةِ.
(وَأَمَّا بَيَانُ أَلْفَاظِهَا) . فَنَقُولُ الْإِجَارَةُ إنَّمَا تَنْعَقِدُ بِلَفْظَيْنِ يُعَبَّرُ بِهِمَا عَنْ الْمَاضِي، نَحْوُ أَنْ يَقُولَ أَحَدُهُمَا: آجَرْتُ هَذِهِ الدَّارَ، وَيَقُولُ الْآخَرُ: قَبِلْتُ أَوْ اسْتَأْجَرْتُ وَلَا تَنْعَقِدُ بِلَفْظَيْنِ أَحَدُهُمَا يُعَبَّرُ بِهِ عَنْ الْمُسْتَقْبَلِ، نَحْوُ: آجِرْنِي، فَيَقُولُ الْآخَرُ: آجَرْتُ، كَذَا فِي النِّهَايَةِ…
وَلَوْ قَالَ: مَلَّكْتُكَ مَنْفَعَةَ دَارِي هَذِهِ شَهْرًا بِكَذَا، كَانَتْ الْإِجَارَةُ جَائِزَةً، وَلَوْ قَالَ: آجَرْتُكَ مَنْفَعَةَ هَذِهِ الدَّارِ شَهْرًا بِكَذَا يَجُوزُ عَلَى الْأَصَحِّ، كَذَا فِي خِزَانَةِ الْمُفْتِينَ.
Al-Fatāwa al-Hindiyyah (Vol.4, pg.409, Dār Al-Fiqr)
(وَأَمَّا) رُكْنُ الْبَيْعِ: فَهُوَ مُبَادَلَةُ شَيْءٍ مَرْغُوبٍ بِشَيْءٍ مَرْغُوبٍ، وَذَلِكَ قَدْ يَكُونُ بِالْقَوْلِ، وَقَدْ يَكُونُ بِالْفِعْلِ
Badā’i’ Al-Ṣanā’i’ (Vol.5, pg.133, Dār Al-Kutub Al-’Ilmiyyah)
لَا بُدَّ مِنْ إعْلَامِ مَا يَرِدُ عَلَيْهِ عَقْدُ الْإِجَارَةِ عَلَى وَجْهٍ يَنْقَطِعُ بِهِ الْمُنَازَعَةُ بِبَيَانِ الْمُدَّةِ وَالْمَسَافَةِ وَالْعَمَلِ، وَلَا بُدَّ مِنْ إعْلَامِ الْبَدَلِ
Raddul Muhtār (Vol.6, pg.4, Dār Al-Fiqr)
(يُفْسِدُ الْإِجَارَةُ الشَّرْطُ) قَالَ فِي الْمُحِيطِ كُلُّ جَهَالَةٍ تُفْسِدُ الْبَيْعَ تُفْسِدُ الْإِجَارَةَ؛ لِأَنَّ الْجَهَالَةَ الْمُتَمَكِّنَةَ فِي الْبَدَلِ أَوْ الْمُبْدَلِ تُفْضِي إلَى الْمُنَازَعَةِ، وَكُلُّ شَرْطٍ لَا يَقْتَضِيهِ الْعَقْدُ وَفِيهِ مَنْفَعَةٌ لِأَحَدِ الْمُتَعَاقِدَيْنِ يُفْضِي إلَى الْمُنَازَعَةِ فَيُفْسِدُ الْإِجَارَةَ، وَفِي الْغِيَاثِيَّةِ الْفَسَادُ قَدْ يَكُونُ لِجَهَالَةِ قَدْرِ الْعَمَلِ بِأَنْ لَا يُعَيِّنَ مَحَلَّ الْعَمَلِ، وَقَدْ يَكُونُ لِجَهَالَةِ قَدْرِ الْمَنْفَعَةِ بِأَنْ لَا يُبَيِّنَ الْمُدَّةَ، وَقَدْ يَكُونُ لِجَهَالَةِ الْبَدَلِ أَوْ الْمُبْدَلِ، وَقَدْ يَكُونُ لِشَرْطٍ فَاسِدٍ مُخَالِفٍ لِمُقْتَضَى الْعَقْدِ، فَالْفَاسِدُ يَجِبُ فِيهِ أُجْرَةُ الْمِثْلِ لَا يُزَادُ عَلَى الْمُسَمَّى إنْ سَمَّى وَإِلَّا فَأَجْرُ الْمِثْلِ بَالِغًا مَا بَلَغَ وَفِي الْبَاطِلِ لَا تَجِبُ الْأُجْرَةُ وَالْعَيْنُ غَيْرُ مَضْمُونَةٍ فِي يَدِ الْمُسْتَأْجِرِ سَوَاءٌ كَانَتْ صَحِيحَةً أَوْ فَاسِدَةً أَوْ بَاطِلَةً.
Al-Bahr Al-Rāiq (Vol.8, pg.19, Dār Al-Kitab Al-Islami)