Ili ajira iwe halali kisheria, manufaa yanayotolewa lazima yawe halali kwa asili yake. Hivyo mfanyakazi hapaswi kuajiriwa kwa kufanya jambo lililokatazwa. Kwa msingi huo, mfanyakazi hapaswi kuajiriwa kubeba pombe kumpelekea anayeinunua, wala kuikamua. Wala hapaswi kuajiriwa kubeba nguruwe au mizoga. At-Tirmidhi amesimulia kutoka kwa Anas bin Malik, aliyesema: "Mjumbe wa Allah ﷺ amewalaani watu kumi kuhusu pombe: mkamuaji wake, anayemtaka akamuliwe, mnywaji wake, mbebaji wake, anayepelekewa, mtoaji wake, muuzaji wake, anayeuziwa, mnunuzi wake, na anayenunuliwa kwa ajili yake." Ajira pia hairuhusiwi katika kazi yoyote ya riba, kwa kuwa ni ajira juu ya manufaa yaliyokatazwa. Ibn Majah amesimulia kutoka kwa Ibn Mas'ud kwamba Nabii ﷺ amemlaani mla riba, wakala wake, mashahidi wake wawili, na mwandishi wake. Hivyo wafanyakazi wa benki na idara za sarafu (uchapishaji wa fedha), pamoja na taasisi zote zinazojihusisha na riba, wanapaswa kuchunguzwa. Ikiwa kazi waliyoajiriwa kuifanya ni sehemu ya kazi ya riba, iwe riba ndiyo bidhaa pekee ya kazi hiyo au inazalishwa pamoja na mengine, Waislamu wamekatazwa kufanya kazi za aina hiyo. Hili linajumuisha meneja, wahasibu na wakaguzi wa hesabu, na kila kazi inayotoa manufaa yanayohusiana na riba, moja kwa moja au kwa njia isiyo ya moja kwa moja. Lakini kazi zisizohusiana na riba moja kwa moja wala kwa njia isiyo ya moja kwa moja, kama vile mbeba mizigo, mlinzi, msafishaji na zinazofanana na hizo, kazi hizi zinaruhusiwa, kwa kuwa ni ajira juu ya manufaa yanayoruhusiwa, na kwa sababu hukumu inayowahusu mwandishi na mashahidi wa riba haiwahusu wao. Kama ilivyo kwa wafanyakazi wa benki, wafanyakazi wa serikali ambao wanahusika katika miamala ya riba pia wako hivyo, kama vile wafanyakazi wanaoandaa mikopo yenye riba kwa wakulima, na wafanyakazi wa Hazina wanaojihusisha na kazi za riba, pamoja na wafanyakazi wa idara za mayatima wanaokopesha mali kwa riba. Kazi hizi zote ni zilizokatazwa; yeyote anayehusika nazo anafanya dhambi kubwa, kwa sababu hukumu hiyo inamhusu kwa kuwa yeye ni mwandishi au mwenye kushuhudia riba. Vilevile, ni haramu kwa Mwislamu kujihusisha na kazi yoyote iliyokatazwa na Allah (SWT).

In order that hiring be legally valid, the benefit must be permitted (Halal) in nature. So the employee should not be hired for doing something which is prohibited. Accordingly a worker should not be hired to carry alcohol to one who buys it, or to press it. Nor should He be hired to carry pigs or carrion. At-Tirmidhi narrated from Anas ibn Malik, who said: “The Messenger of Allah (pbuh) cursed ten types of people regarding alcohol: its presser, the one who asks for it to be pressed, its drinker, its carrier, the one to whom it is carried, the one who serves it, its seller, the one for whom it is sold, its purchaser and the one for whom it is purchased.” Hiring is also not allowed over any work of usury, because it is a hiring over a prohibited benefit, and because ibn Majah narrated from ibn Mas’oud that the Prophet (pbuh) (pbuh) cursed the one who takes usury, his agent, its two witnesses and its recorder (clerk). The employees of banks and coinage (minting) departments and all the organisations that deal with usury have to be examined. If the work they were hired to do is a part of the usury work, whether the usury is the product of that work exclusively, or whether it is produced by that work along with others, Muslims are prohibited to perform such works. This includes the manager, accountants and auditors and every work that provides a benefit connected with usury, directly or indirectly. But the works that are not connected with usury directly or indirectly, such as the porter, the guard, the cleaner and the like, these works are allowed, because such work is hiring on an allowed benefit, and because what applies on the recorder and the witnesses of usury, does not apply to them. Similar to the employees of banks are government employees who are involved in deals with usury, such as employees who work in preparing loans with interest to farmers, and Treasury employees who are involved in usury works, and the employees of the orphans departments which lend property with interest. All these are prohibited jobs; anyone who is involved with them is committing a great sin, because it applies to Him since He is the recorder or the one who witnesses usury. Similarly it is prohibited upon a Muslim to engage in any work prohibited by Allah (swt).

Kuhusu kazi ambazo faida yake au ushirika ndani yake umekatazwa kwa sababu ni batili kisheria, kama kampuni za bima, kampuni za hisa na vyama vya ushirika na mfano wake, ni lazima zichunguzwe. Ikiwa kazi anayofanya mfanyakazi ni haramu, au inatokana na mkataba batili (Batil) au mkataba wenye kasoro (Fasid), au inatokana na mikataba hiyo, Mwislamu haruhusiwi kuishughulikia, kwa sababu Mwislamu haruhusiwi kushughulika na mikataba batili au yenye kasoro, wala na vitendo vinavyotokana nayo. Haruhusiwi kushughulika na mkataba wowote au kitendo chochote kinachopingana na Hukm Shar'i (hukumu ya Mola). Kwa hiyo, haifai kwake kuajiriwa kujihusisha nazo. Mfano wake ni mfanyakazi anayeandika mikataba ya bima ingawa yeye mwenyewe ameichukia, mtu anayejadiliana masharti ya bima, au yule anayekubali bima. Vilevile ni hali ya mfanyakazi anayegawa faida ya vyama vya ushirika kulingana na hisa za wanachama, mfanyakazi anayeuza hisa za kampuni au anayefanya kazi ya kuhesabu hisa, na pia mfanyakazi anayetangaza bidhaa za vyama vya ushirika na mfano wake. Wafanyakazi wote wa kampuni ambazo kazi zao zinaruhusiwa kisheria kutekelezwa, wanaruhusiwa kuajiriwa katika nafasi kama hizo.

With regard to the work, whose profit or association in it, is prohibited because it is legally invalid such as insurance companies, share holding companies and co-operative associations and the like, they have to be examined. If the work that the employee performs is illegal, or it is of an invalid (Batil) or defective (Fasid) contract, or results from them, a Muslim is not allowed to handle it, because a Muslim is not allowed to deal with invalid or defective contracts or with the actions which result from them. He is not allowed to deal with any contract or action which disagrees with the Hukm Shar’i (divine rule), so it is prohibited for Him to be hired for involving in them. This is like the employee who records insurance contracts though He dislikes them, the one who negotiates the insurance terms, or the one who accepts the insurance. Similarly is the case of the employee who distributes the profit of the co-operative associations according to the member holdings, the employee who sells company shares or who works in share stock accounting, and also the employee who advertises for the co-operative associations and the like. All employees of companies, whose work is legally allowed to be performed, are allowed to be employed in such positions.

Ikiwa mtu hana ruhusa ya kisheria kufanya kazi fulani kwa nafsi yake, basi hana ruhusa pia ya kuwa mfanyakazi wa kuifanya, wala ya kuajiriwa kuifanya. Hivyo, vitendo ambavyo vimekatazwa kufanywa, Mwislamu amekatazwa kuwaajiri wengine kuvifanya au kuajiriwa yeye mwenyewe kuvifanya.

If a person is not legally allowed to perform a work for himself then He is not allowed to be an employee to do it, and He is not allowed to be hired to do it. So actions which are prohibited to be conducted, the Muslim is prohibited from hiring others to it or to be hired, himself, to do them.