Author Archives: Ikram Hawramani

About Ikram Hawramani

The creator of IslamicArtDB.

Buthaina (Name)

Buthaina (transliteration: Buthayna, Arabic: بثينة) is an Arabic name for girls that means “beautiful”, “soft, fine sand”.12 It is the diminutive of bathna, which means “soft, fine sand.”34 Bathna also referred to a type of floor from the Levant.5

There is one Companion of the Prophet Muhammad named Buthaina:

  • Buthaina bint al-Dhahhak بثينة بنت الضحاك

Below is the name Buthaina written in Arabic naskh script:

The name Buthaina written in Arabic kufi script:

The types of touching between spouses or strangers that nullify wudu

I recently went to a Mastura group and was told that women’s wudu is invalidated if she so much so touches her husband but when you sleep it isn’t invalidated. So if you go to Makkah again if you touch a non Mahram it’s not invalidated because of the crowds and circumstances. Things like this make me question the logic behind the rulings. Why is it so inconvenient for us? I genuinely struggle with believing it’s so rigid. My husband constantly asks for massages so I need to retake wudu 24/7?

There are many differing opinions on this issue. According to the Ḥanbalī school touching a spouse or a stranger does not nullify wuḍuʾ because they interpret the relevant Quranic verse (4:43) as referring to sexual intercourse (Ibn Taymīya, d. 1328 CE) (Ibn Bāz, d. 1999 CE) or erotic touching (al-Mardāwī, d. c. 1480 CE).

Ibn Nujaym (d. c. 1562 CE), representing the Ḥanafī school, says that mere skin contact does not nullify wuḍuʾ regardless of whether the contact is accidental or intentional, and regardless of whether it is done with erotic intent or not, and regardless of whether it is with one’s spouse or a stranger.

Al-Nawawī (d. 1277 CE), representing the Shāfiʿī school, says that any form of contact between members of the opposite sex who have reached puberty nullifies wuḍuʾ, regardless of whether the two persons are married or not. It is probable that what you heard was from a Shāfiʿī source.

The Egyptian jurist Muhammad ʿIllīsh (d. 1882 CE), representing the Mālikī school, says that the only type of touching that nullifies wuḍuʾ is that which is done with erotic intent (i.e. with the intention of obtaining sexual pleasure), regardless of whether the person obtains the pleasure they sought. It is also nullifies wuḍuʾ if a person obtains sexual pleasure from touching even though they did not intend to obtain pleasure.

The main matter at issue here is the interpretation of lāmastum in verse 4:43. The Shāfiʿīs interpret it as “if you touch”, while the Ḥanafī and Ḥanbalī scholars appear to interpret it as “if you have sexual intercourse with”. Both of these interpretations involve taking an extreme position that is not implied by the verse. The phrase lāmastum literally means “if you caress”, it suggests prolonged contact and has a sexual connotation to it. The Mālikī opinion in my understanding best represents the intent of this verse. Touching a person of the opposite sex only breaks wuḍuʾ if the touching is done with erotic intent or if the touching leads to erotic pleasure without intent. This would apply whether the touching involves a stranger, relative or spouse. The Mālikī opinion represents a middle road between the extremely strict Shāfiʿī view and the extremely lax Ḥanafī/Ḥanbalī views.

On this issue I prefer the Mālikī view, which is that touching between spouses or strangers does not nullify wuḍuʾ unless the person does it with erotic intent or gains erotic pleasure from it. Giving your husband a massage wouldn’t nullify wuḍuʾ if there is no erotic intent or pleasure involved. The Ḥanbalī scholar al-Mardāwī also appears to share a similar opinion.

Source for the opinions of the scholars mentioned above: IslamWeb, fatwa 41160 [archived link], Ibn Baz’s website, fatwa 2961 [archived link].

Busra (Name)

Busra (transliteration: Busra, Arabic: بشرة) (not to be confused with Bushra) is an Arabic name for boys and girls that means “unripe date”, a date that has started to become red or yellow but that is not completely ripe.123

There are two Companions of the Prophet Muhammad named Busra, the first one is male and the second one female:

  • Busra al-Ghaffariبُسرة الغفاري
  • Busra bint Safwanبسرة بنت صفوان

Below is the name Busra written in Arabic naskh script:

Below is the name Busra written in Arabic kufi script:

Suicide and self-harm in Islam

This is a sensitive but also important topic. I remember at my lowest and my worst, needing to connect myself to Allah. It was during college . I was dealing with clinical depression, I also had PTSD. I was extremely suicidal, and I had been self-harming since years. I knew little about Islam, so I searched what islam says about being suicidal, self-harm, etc to be comforted, but instead I saw verses of Quran condemning suicide& threatening with harsh punishment.

I saw ahadith mentioning how the ones who commit suicide will repetitively kill themselves in such a way in the hereafter. many Islamic websites saying it’s a sin to self-harm. On top of my struggles I was dealing with, I felt like I was carrying a heavy burden on the religious side .I tried to numb my depression and to stop my self-harm behavior and suppress my suicidal thoughts,but it got worse. I thought I was a bad person. Then it hit me, why would The Creator of heavens not understand

Since then I’ve struggled with my faith. I realize that I needed Allah’s comfort and not fear. Since its taboo, I can never speak about this. I have no sense of directions, but just guilt of so many years thinking I indulged in sinful behavior by being sick. I don’t think common people understand self-harm and the mechanism of it , Which I can understand. But Allah? It’s a dark place to be mentally ill & ive crossed many sisters who are told they don’t have enough faith and they too feel bad.

I appreciate the difficulty of your situation. The problem is that you have read a few verses of the Quran without taking the rest into consideration, which always leads to an unbalanced view of God. And you should never let other people color your understanding of Him. Regarding suicide, the Quran has only this to say:

And spend in the cause of God, and do not throw yourselves with your own hands into ruin, and be charitable. God loves the charitable.1

The Quran also says:

O you who believe! Do not consume each other’s wealth illicitly, but trade by mutual consent. And do not kill yourselves, for God is Merciful towards you.2

But this second verse is actually referring to one Muslim killing another, as can be seen from the fact that first part of the verse is talking about interactions between Muslims, and from the fact that in verse 2:54, the same wording regarding killing is used to refer to a certain group of Jews killing another group, rather than their committing suicide. Another piece of evidence is that the same wording is used in the same chapter, in verse 4:66, in reference to God commanding a group of people to fight another. Interpreting 4:29 as referring to suicide is quite far-fetched for someone who is familiar with the Quran, although the literal wording of the verse can be thought to mean that.

In Ṣaḥiḥ Muslim there is the story of a man who commits suicide but who is assumed by the Prophet to be forgiven by God, and he himself prays for him. Imam al-Nawawī, in his commentary on the narration, says that this means that God judges each case of suicide individually, deciding whether it deserves punishment or not.3

Back to the Quran, regards those who have sinned:

Say, “O My servants who have transgressed against themselves: do not despair of God’s mercy, for God forgives all sins. He is indeed the Forgiver, the Clement.”4

It also says:

God does not forgive association with Him, but He forgives anything other than that to whomever He wills. Whoever associates anything with God has devised a monstrous sin.5

If you rely on the understanding of other people of the Quran, you get a skewed picture that reflects the person’s biases. But if you read the Quran itself, all of it, you get a balanced picture. You recognize that God is far more intelligent, kinder and wiser than any human. It is due to relying on other people’s interpretations that we end up questioning God’s wisdom and kindness. If we read the Quran itself, we see that it nearly always keeps things vague, showing us that for every rule there nearly always are exceptions, and that it is God who ultimately judges things. It is illogical to assume that God, who created humans, is less wise and kind than humans, or that His justice may contain faults.

God understands us perfectly. He does not want us to become lax in our faith, saying that He will forgive us regardless of what we do. It is for this reason that the Quran continuously reminds us to fear God. But that is only part of the picture. The Quran also continuously reminds us of God’s kindness and mercy, and the fact the He does not expect us to be super-human in our resolve and self-control:

God does not burden any soul beyond its capacity. To its credit is what it earns, and against it is what it commits. “Our Lord, do not condemn us if we forget or make a mistake. Our Lord, do not burden us as You have burdened those before us. Our Lord, do not burden us with more than we have strength to bear; and pardon us, and forgive us, and have mercy on us. You are our Lord and Master, so help us against the disbelieving people.”6

And do not come near the property of the orphan, except with the best intentions, until he reaches maturity. And give full weight and full measure, equitably. We do not burden any soul beyond its capacity. And when you speak, be fair, even if it concerns a close relative. And fulfill your covenant with God. All this He has enjoined upon you, so that you may take heed.7

As for those who believe and do righteous works—We never burden any soul beyond its capacity—these are the inhabitants of the Garden; abiding therein eternally.8

We never burden any soul beyond its capacity. And with Us is a record that tells the truth, and they will not be wronged.9

The wealthy shall spend according to his means; and he whose resources are restricted shall spend according to what God has given him. God never burdens a soul beyond what He has given it. God will bring ease after hardship.10

The God of the Quran is utterly just and kind. He never asks us to do the impossible, and He is always willing to forgive, and He understands us better than we understand ourselves. There is no human on earth as kind or understanding as God. God does not accept laxity in us, He always wants us to be better, for this reason He constantly commands us to strive to be better. He is not like a spoiling mother who will let us go to ruin by accepting our negative and selfish behaviors; He shows our true natures to us, like a good teacher and mentor. But He is always willing to forgive if we go back to Him with humility and submission.

If other Muslims do not understand you and quote random verses and narrations that make you feel misunderstood, this shows you the limits of human kindness and empathy rather than God. I recommend that you read the Quran many times (if you do not speak Arabic, a good translation would be Abdel Haleem’s), so that when someone quotes to you a random verse out of context you would be able to remember other verses that counterbalance it. There is no excuse for letting other people become middlemen between us and God when God has sent us the best book ever written.

Best wishes inshaAllah.

Living as a Muslim and a homosexual

I wanted to ask a q about being gay. I’m a gay Muslim that has never been intimate with another man, I love Islam & want to get into jannah inshallah, But I don’t know how one can live a life without being able to love, what should I do in this life? I did fall in love with another gay Muslim however we both are religious & made it clear that nothing could happen for the sake of Allah swt. This is too much of a burden on me & I’m tired of having to explain that I did not choose to be this way

You have probably been taught that one can only fall in love with a person they find sexually attractive, and since you only find men sexually attractive, you can only love men. For a young person this might sound very true, since for them sex is one of the most important things in life. The truth is that love is a feeling of admiration, trust and reliance that develops between two people who become emotionally close to one another. You find cases of a husband and wife both of whom are over 70 years of age and who are deeply in love with one another despite the fact that at that age most people have lost their ability to feel sexual desire, and neither of them probably finds the appearance of the other sexually attractive. Love does not need sexual intimacy to make it real.

Being gay is merely a label one chooses for a far more complex physiological reality. Human sexual desire is on a spectrum; most gay men are probably capable of enjoying sexual intimacy with a woman even if they find other men far more sexually attractive. I have also read cases of gay men, who say they only sexually desire other men, who fell in love with a woman. Rather than accepting today’s highly-politicized Western ideas about gender and sexuality, judge things for yourself. You might be perfectly capable of falling in love with the right woman and enjoying sexual intimacy with her, even if you feel a strong preference for men. If I am not mistaken, in the past homosexuality was recognized as merely a strong preference for one sex over the other, rather than a defining part of a person’s identity. It is only today that it has become an identity, and there is no reason why you should submit to this, letting others tell you what you are and how you should live your life. Just because you have a strong preference for men does not mean that you are incapable of loving and enjoying sexual intimacy with a woman.

Even if women are not your first choice, you may be able to enjoy a married life with the right woman that is as happy and pleasurable as most other people’s. Most marriages are not an erotic romance story; marriage is about two people agreeing to create a single enterprise, similar to two co-founders of a business. While sexual intimacy is very important for young married couples, it continually loses its importance as they age. This is not a tragedy; sexual desire requires hormones whose levels continue to fall as we age. One’s weakening appetite for sex does not mean that one also loses their love for their spouse. The opposite actually happens often, where a young married couple have little respect for each other in the beginning while after a decade or two of marriage they start to truly love and appreciate each other, even thought they are older and may rarely have sexual intercourse.

If you think it would be unfair to marry a woman while identifying as gay, you can share the fact with her and let her decide. People marry for many different reasons, and there may be women who will prefer you to the other men available to them because of your personality and other qualities even after you tell them you have a preference for men.

At the present, your case is similar to that of a man who is in love with an already-married woman. There might be no immediate solution, although I believe that as you mature and your sex drive quiets down your ideas may change with it. For now, you will have to accept your fate and appreciate that others have worse fates. Being born gay is probably better than being born blind. There are millions of men in India who desire women but who will never be able to marry simply because the country has millions more men than women. We all suffer from conditions that are outside our control, be it illness, family problems or poverty, and your case is no different.

For now, what you should do is endure patiently and always work to improve yourself and your knowledge. And always remember Prophet Ibrahim’s saying:

And who despairs of his Lord’s mercy except those who are truly lost?1

Life occasionally places us in situations where we lose our patience and want to simply give up rather than go on suffering. It is during those moments that we can prove our loyalty to God.

Best wishes inshaAllah.

Is reading erotica permitted in Islam?

I wanted to know if it’s haram to read smut and if so what are the punishments for it.

The seeking of any form of sexual pleasure outside the context of erotic love between married couples is either forbidden or in a gray area in Islamic law. The Quran says, in its description of pious people:

29. And those who guard their chastity.

30. Except from their spouses or those whose right hands possess, for then they are free of blame.

31. But whoever seeks to go beyond that—these are the transgressors.1

For a person who seeks to please God to the utmost, “whoever seeks to go beyond that” would be sufficient to make them stay away from all forms of sexual pleasure that is not within the context of marriage. However, it could be argued that reading erotica is merely a pleasure of the mind and has no connection with one’s chastity.

The Quran also contains many admonishments regarding the avoidance of fāḥshāʾ (as in verses 7:28, 16:90 and 24:21), which is translated as “indecency” by Arberry, “all that is shameful” by Muhammad Asad and “lewdness” by Pickthall. Personally I prefer to translate it as “engaging in obscenity”. To engage in obscenity, according to the British philosopher Sir Roger Scruton in his Sexual Desire: A Philosophical Investigation, is to engage in any act in which humans are not treated as persons, but as bodies. Pornography is obscene, and watching it is an obscene act, because in it we see humans not as honored persons, but as mere bodies that one looks at for pleasure. Pornography reduces humans to zoo animals that we enjoy looking at; their humanity is taken away from them.

Humans know naturally that pornography is obscene, they also know that obscenity is harmful and repulsive. Even the most irreligious and progressive families would not find it acceptable to sit down as a family to watch a pornographic film, even if every member of the family is an adult. There is something “gross” about a family doing that even if no one is harmed in production of the film (if it is an animation) and even if they all get sexual pleasure from watching it. The grossness comes from the fact that we humans are subjects, rather than objects, and we have a natural tendency to find it repulsive when other humans, even imaginary ones, are treated as mere bodies, commodities to be enjoyed rather than persons to be interacted with and respected.

Sexual pleasure is only wholesome when it is between two subjects who continue to respect each other as persons during the act, with neither person using the other as a merely instrument of pleasure. Wholesome sexual pleasure is interpersonal, it is between two persons who respect one another. Enjoying pornography is not interpersonal, it is lust aimed at an object that cannot answer back.

If it can be agreed that something constitutes fāḥisha, then this would make it one of those things forbidden by the Quran. In Scruton’s view voyeurism (taking pleasure in watching others engage in sexual intimacy) is obscene, because it does not involve the interpersonal, social aspect that is present in sexual intimacy between a married couple. Reading an erotic novel or story is voyeurism through text, one takes pleasure in imagining others engage in sexual intimacy.

In the example of the family that sits down to watch pornography, what they are engaging in is voyeurism. They are subjects who take pleasure in something that does not look back at them. The all-important interpersonal element is taken out of the sexual act. The result is that the family members cannot respect each other anymore. When they all, together, take sexual pleasure in dehumanized human bodies, in humans treated like animals used for pleasure, it is only a very small leap of the imagination to transfer this way of thinking to each other. The son will no longer respect his father, his attitude toward him will be, “Why should I consider myself bound by an duty toward you when you and I treat other humans as mere bodies? You too are merely a body. For me to respect you, prove to me that you are more than a body. But you yourself treat other humans as mere bodies, therefore you cannot prove that to me.” Such thoughts would of course take time to develop. The family’s feeling at first would be that they are only keeping up a pretense by respecting each other like before. Slowly the respect will break down. This does not only apply to sexual morality but to all forms of morality; a family involved in any form of crime that objectifies and dehumanizes people (say a kidnapping business) is going to suffer an equal break down in respect for one another. Many Hollywood films glorify that lives of criminals, telling us that they are really good people on the inside. That has nothing to do with reality. A person who commits crimes against people is dehumanizing them, and by extension dehumanizes everyone around him. A mugger is much more likely to also be a rapist, as statistics show, because the two crimes come from the same mindset: the mindset of seeing other humans as instruments for gain and pleasure, rather than as honored persons. A mugger who dehumanizes a man by forcibly taking his wallet from him is equally capable of dehumanizing a woman by violating her sexually. In both cases, he is simply treating other humans not as subjects to be honored, but as objects that can be acted upon.

The problem with obscene pleasures is that they degrade us, taking us from the world of humans to the world of animals, from the warm world of wholesome society to the cold, harsh underworld of the criminal. A person who has been watching a pornographic film or reading an erotic novel for 30 minutes will feel out of place, like a stranger, if they were to go sit down in a social gathering. Obscene pleasures always involve dehumanizing others, while in society we are supposed to treat others as humans. There is a deep conflict between these two modes of interaction. That person who has been enjoying humans as objects for the past 30 minutes is now going to feel like he is only maintaining a pretense by treating the humans around him as subjects.

It will require a long essay to fully clarify the conflict between high human society and the underworld of obscenity. Those interested can read Scruton’s book. Back to the question of erotic writings, personally I consider it an obscene pleasure. It contains an element of fāḥshāʾ (obscenity), meaning that the general Quranic prohibition on engaging in fāḥshāʾ applies to it. The point of an erotic book is to help you gain sexual gratification by imagining that you are looking at other humans having sex. It is pornography without pictures, and everything that applies to pornography applies to it. Taking pleasure in erotica is a disguised form of voyeurism.

Voyeurism is evil because it is a violation of the sanctity of the human. In voyeurism a person takes pleasure in only part of a human; a full human is a subject who can look back at you, who is free and who is honored by God. But the human that is the object of voyeurism is a human that is cut apart; we are no longer interested in their souls but only in their bodies and their physical sensations. The sanctity of human life requires that we treat them as subjects and only take pleasure in them with their consent. In voyeurism, this sanctity is violated, the human is taken pleasure in without their opinion being asked, without their involvement as free-willed partakers in the act of the voyeur’s sexual gratification. The voyeur looks at a woman and takes sexual pleasure in her without caring whether she is a murderer or a good person, that part of her is destroyed by voyeurism, she is no longer really a human. And she cannot look back at the voyeur, for the voyeur she is an object. Now in production of erotica no one is harmed. The harm is to the reader alone, because by engaging in fantasy voyeurism, he sinks more and more into the underworld of obscenity where humans are mere objects and where all morality and respect and duty are mere pretenses.

You meet many such people on the Internet. They have no respect for their families because to them each family member is like an animal in human form. They do not consider their father or mother intrinsically worthy of respect; they have to earn that respect by titillating this sunken person’s ego and desires. They do not believe in duties, they believe that they should do anything they can get away with to get the maximum pleasure they can get. I believe that the whole culture of the West is experiencing this sunken-ness to some degree. You cannot mention social duties and responsibilities to most people without them becoming almost violently hostile. To a sunken person society is just an ATM to take resources from and has no rights of its own. For them society is just a collection of objects who should be used for the maximum pleasure and profits. It is not a collection of subjects who have to be honored as sacred and inviolable persons.

There is no punishment specified for engaging in voyeurism as far as I am aware. A person who engages in it is doing something degrading to himself, and he is harming his relationship with God by doing something He disapproves of. The enjoyment of any form of obscene pleasure goes against true piety and fear of God. But if someone is overcome by desire (as in the case of someone who cannot avoid masturbation) into doing it, then it is not a big deal. They can repent and go on with their lives. God does not ask us to be have super-human self-control. But those who have sufficient self-control to avoid an obscene pleasure, and who know full well that it is something God disapproves of, then if they do engage in it, they degrade themselves greatly in the sight of God.

There is no obvious “harm” in a man admiring a woman’s picture, or in a person reading a sexually suggestive story. The harm is not in the act in itself, but in its effects on the person’s relationship with the humans around him/her and with God. It is a slippery slope whose harms can take years to become appreciable. The more we engage in obscenity, the more anti-social we become, the more we feel as if we are merely pretending to be moral and upright in society, and even worse, we start to believe everyone around us is also just pretending. For a person seeking a meaningful life, engaging in obscenity leads to a sense of loneliness and disengagement with those around them. The warmth of human society leaves their lives; sex in its physicality becomes paramount, they start to see the humans around them as objects rather than persons. It becomes difficult to respect even their own parents when they start to see them as mere animals with sex organs rather than seeing them as honored persons. Obscenity forces an animalistic, sunken worldview that is directly in conflict with maintaining a human society in which people are honored.

Reading one or five erotic novels may have no appreciable harm on a person. But they shouldn’t be surprised if this makes them less honoring and respectful towards those around them, and if those around them start to develop a dislike for them in return. And they shouldn’t be surprised if they start to feel as if they are living a lie, as if they are only pretending to be moral. It is impossible to maintain one’s inner sense of moral dignity while engaging in obscenity in private, because the two things contradict one another.

On Islamic prayers for fertility

I have been married for 1.5years. There are some issues with fertility. Is there any help/duas that can help? Sometimes i lack faith, but i remember this is a test from Allah swt of sabr and imaan. Please could you help in terms of duas? Jzk.

I do not believe in the superior power of specific prayer words as opposed to others. I believe what matters is one’s level of piety and submission to God. A person who is involved in a sinful activity (such as having a savings or retirement account that earns interest, or owning bank stocks) should not expect their prayers to be answered, since they are insulting God with one hand while praying with the other.

One thing you can try is what is known as nadhr, which is to ask God to give you something (in your case, a child) and promise to give something in return. For example you can promise God to give a specific amount of money or jewels in charity if God answers your prayer. You may also do a nadhr with an act of worship, such as promising God to fast every Monday and Thursday for a certain period of time (6 months, etc.) if God answers your prayer, or promising to read a certain amount of Quran every day or week for a year. Keep in mind that the nadhr promise cannot be broken once it is made; it would be highly sinful to ignore the promise after God has answered your prayer.

Best wishes inshaAllah.

Is adopting preferred to having one’s own child in Islam?

Is having ones own biological children preferred over adopting, or is it equal?

I cannot find any scholarly opinions on whether one is better than the other. From a biological perspective not having your own children means that your genes will be lost, which can have what is known as a dysgenic effect on society, reducing society’s overall fitness by reducing genetic diversity. A single person choosing not to have children is not going to have a noticeable effect in this regard, therefore it is not something to worry about unless too many people try it. Therefore as it stands, it appears to be entirely a matter of personal choice.

Is kosher meat and meat from Christian Orthodox countries halal?

Can we eat kosher meat? Also, i have heard from a few Islamic teachers that we can eat meat from Christian Orthodox countries like KFC in Poland. Is this true?

Anything certified kosher is automatically halal. Kosher certification for slaughterhouses requires the presence of a person from a Jewish religious institution who oversees the slaughter to make sure it is carried out according to Jewish religious law, which is compatible with Islamic law.

We are technically allowed to eat food from Christians, provided that there are no other issues with the food. We cannot eat pork even if it is from a Christian country, since pork is forbidden regardless of its source. In the same way, animals that are dead at the time of slaughter are impermissible to eat regardless of the source, and since a significant portion of the meat and poultry coming from Western non-kosher slaughterhouses is from dead animals/birds (as much as 10%, as was discovered by the European Fatwa Council), we cannot eat it. The meat you buy from a supermarket and the meat in a typical burger chain’s offerings could be from an animal or bird that was dead before slaughter for all that you know, for this reason Muslims have to avoid it.

If you know Christians who slaughter their animals and birds properly and allow the blood to leave the carcass, you are allowed to eat the meat they sell. But if it is slaughterhouse meat, or if it is from Christian farmers who do not bleed the carcass, or who perform the slaughter in other ways not compatible with Islamic law, you are not allowed to eat it.

In general, Christians have no religious standards regarding slaughter, therefore one should consider meat provided by them automatically haram unless one knows the source well and knows that they conduct the slaughter and bleeding properly. As for meat from Jewish kosher-certified sources, one can automatically assume it is halal since the slaughtering involves the presence of a religious representative.

On Muslims working for companies that deal with interest

I just wanted to ask you since my major is economy and some jobs involves working with the interest rate especially if it's a firm that works with lending money. Can I still work with them? There's a lot of competition here in this country regarding this major so saying no to a job means it's very difficult to find any other job.

Working for a lender who charges interest is similar to working for a company that you know systematically steals money from people, or working for a company that runs brothels. It is not an honorable thing to do, and by helping them, you share a part of their sin. The same applies to for-profit insurance companies. It is far better to lose a job opportunity and find a lower paying job than find a great job and have a cursed life.

If you are completely desperate for a job, you might make an exception for yourself, saying that you have no choice, and it is even possible that God will accept your excuse. However, you can never be sure that God is pleased with you, and true love and fear of God requires that one should avoid all questionable things (not only forbidden things, but those things that are in a gray area).

If I were you, I would refuse to accept jobs in usurious lending and for-profit insurance the way I would refuse to work for any other evil and unethical company. Many times in your life you will be offered the choice between something ethical and something unethical that promises greater rewards. People fall into the trap of making the unethical choice today, thinking that down the road they can make up for it. Reality it does not work like that. A person who finds it to make the ethical choice today and instead goes for the unethical choice will find it just as difficult to make the ethical choice tomorrow. It never gets easier. If you accept that job, thinking that down the road you will find an equally good but ethical job, in reality such a job may never appear, and you may never be able to leave the current job without making a big sacrifice for it.

Humans like to think “I will be a good person when it becomes easy for me to be good,” and in this way they can spend their whole lives as corrupt and lowly servants of God waiting for the day when they can be pure and angelic servants of God without having to sacrifice anything, a day that will never come. The tests that God throws at us are designed specifically for us, to bring out our true natures and show Him our level of dedication to Him.

Unethical companies would go out of business if no one accepted to work for them. By working for them, we become part of the problem rather than part of the solution.

Best wishes inshaAllah.

I just read your answer on the banking job. I got the work as a financial officer in the bank. I feel confused about your answer, because applying that logic it means that Muslims can't work in banks but how is that possible when banks are everywhere even in Muslim countries. After doing some research I found that it is even haram to be security guard for a bank. But then how come we use credit cards from the banks? we are still their customers even if we don't take interest

We cannot use credit cards unless there is a desperate financial need for it since they charge interest. I guess you meant how we can have bank accounts and debit cards. The reason is that using a service from an unethical company when you don’t have a good alternative is very different from working for them. Ideally we should have our bank accounts and debit cards with Islamic banks that do not deal in usury, but there are no reliable and respected banks of that kind in the United States, though your country might have them.

Muslims can work in banks, as long as the banks do not deal with usury. There is a whole field of Islamic finance that can do everything an ordinary bank does without usury.

When we Muslims use debit cards from a bank, we are simply using a halal service offered by a company that deals in both halal and haram. It is similar to buying groceries from someone who also owns an unethical business. Ideally we wouldn’t buy from such a person, but sometimes we don’t have alternatives.

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