Fatwaa ID: 1740

Question:
If someone earned an income at first from haraam sources and through that income, his living his whole life i.e car house etc..
He thereafter got hidaayat and changed, does he have to leave everything .

And can he go for Hajj, umrah and do good works with that money?

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

It is pleasing to note that Allaah Ta’aala has granted the person hidaayah and the realization of his wrongs. In the enquired situation, he does not have to leave everything. Rather, he must give away the haraam amounts that he had initially earned. If this is difficult at once, then he should do so actively as soon as possible. Along with that, he should continue making istighfaar and tawbah.

In regards to your question about “that money”, we understand that this is not the haraam money initially earned but from later times through permissible avenues. This money can be used for Hajj, ‘Umrah, sadaqah, etc.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

03/01/1445 AH – 09/17/2023 CE | AMG1-3449

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين

الفتاوى الهندية (5/174)
من غصب من آخر لحما فطبخه أو غصب حنطة وطحنها وصار الملك له ووجب عليه رد القيمة فأكله حلال في قول أبي حنيفة رحمه الله تعالى وفي قول أبي يوسف – رحمه الله تعالى – أكله حرام قبل أن يرضى صاحبه، وفي فتاوى أهل سمرقند من غصب من آخر طعاما فمضغه حتى صار بالمضغ مستهلكا فلما ابتلعه ابتلع حلالا في قول أبي حنيفة – رحمه الله تعالى خلافا لأبي يوسف ومحمد – رحمهما الله تعالى – بناء على أن شرط الطيب الملك بالبدل عند أبي حنيفة رحمه الله تعالى وعندهما أداء البدل كذا في المحيط، والفتوى على قولهما هكذا في الخلاصة

حاشية ابن عابدين (9/319)
وفي الملتقى وشرحه : ولو اشترى بألف الغصب أو الوديعة جارية تعدل ألفين ، فوهبها أو طعاما فأكله ، أو تزوج بأحدهما امرأة أو سرية أو ثوبا حل الانتفاع ، ولا يتصدق بشيء اتفاقا ؛ لأن الحرمة عند اتحاد الجنس ا هـ ونحوه في القهستاني ، ونقل ط عن الحموي عن صدر الإسلام : أن الصحيح لا يحل له الأكل ولا الوطء ؛ لأن في السبب نوع خبث ا هـ فليتأمل

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