Kuhusu mwajiri na mwajiriwa, si sharti kwa yeyote kati yao kuwa Muislamu. Kwa hiyo Muislamu anaruhusiwa kabisa kumwajiri asiyekuwa Muislamu, kwa dalili ya kitendo cha Mtume ﷺ na kwa makubaliano ya Maswahaba katika kuajiri wasiokuwa Waislamu katika kazi yoyote iliyoruhusiwa (Mubah), ikiwa ni pamoja na kazi za Serikali. Mtume ﷺ alimwajiri Myahudi kuwa karani, na Myahudi mwingine kuwa mkalimani, na alimwajiri mshirikina (Mushrik) kuwa mwongozaji. Abu Bakr na ‘Umar waliwaajiri Wakristo kuwa wahasibu wa mali za hazina. Kwa kuwa inaruhusiwa kwa Muislamu kumwajiri asiyekuwa Muislamu, basi pia Muislamu anaruhusiwa kuajiriwa na asiyekuwa Muislamu kufanya kitendo kinachoruhusiwa. Lakini kazi iliyoharamishwa haipaswi kufanywa, iwe mwajiri ni Muislamu au si Muislamu. Kwa hiyo Muislamu anaruhusiwa kuajiriwa na Mkristo kumfanyia kazi. Hili halipaswi kujumuisha kazi ambayo Muislamu anatiishwa chini ya kafiri ili adhalilishwe. Badala yake ni kujiajiri kwake kwa mtu mwingine, katika jambo lililoruhusiwa, pasipo imani ya Uislamu kuwa sharti kwa mwajiri au mwajiriwa. Ali (ra) alijiajiri kwa Myahudi kumtekea maji kwa malipo ya tende moja kwa kila ndoo ya maji, akamjulisha Mtume ﷺ kuhusu hilo, wala hakukikataza. Pia kwa sababu kuajiriwa ni mkataba wa kubadilishana ambao hauhusishi kudhalilishwa kwa Muislamu. Hata hivyo, kwa kazi ambayo lengo lake ni kutukurubisha kwa Allah Mtukufu, sharti la mwajiriwa kuwa Muislamu linatumika. Mifano ni kuongoza sala, kutoa Adhana, Hija, kugawa Zakaah, na kufundisha Qur’ani na Hadith. Kwa sababu vitendo hivi havisihi isipokuwa vikifanywa na Muislamu, basi hakuna anayeajiriwa kuvifanya isipokuwa Muislamu. Sababu (Illah) katika vitendo hivi ni kwamba havisihi isipokuwa kutoka kwa Muislamu. Lakini ikiwa kazi ambazo lengo lake ni kumkaribia Allah (SWT) zinaruhusiwa kufanywa na asiye Muislamu, basi inaruhusiwa kumwajiri kwa ajili ya kuzifanya. Kwa muhtasari: ikiwa kazi hizo zinachukuliwa na mwajiri kuwa ni aina ya kutafuta ukaribu wa Allah (SWT), lakini hazichukuliwi hivyo na mwajiriwa, basi ni lazima zichunguzwe. Ikiwa hazifai isipokuwa kufanywa na Muislamu, kama vile kazi za kimahakama (Qadha'a), basi haruhusiwi kumwajiri asiye Muislamu kuzifanya. Lakini ikiwa zinafaa kufanywa na asiye Muislamu, kama vile kupigana vita, basi anaruhusiwa kuajiriwa kwa kazi hiyo. Kwa hiyo Dhimmi (asiye Muislamu) anaruhusiwa kuajiriwa kupigana vita, na ujira wake hulipwa kutoka Bait ul-Mal.

With regard to the employer and the employee, it is not a condition for either of them to be a Muslim. So a Muslim is absolutely allowed to hire a non-Muslim, by the evidence of the action of the Prophet (pbuh) (pbuh) and the consensus of the Sahabah at the hire of non-Muslims in any allowed (Mubah) action, including the works of the State. The Prophet (pbuh) (pbuh) hired a Jew as a clerk, and another Jew as an interpreter, and He hired a polytheist (Mushrik) as a guide. Abu Bakr and ‘Umar hired Christians as accountants for the funds. As it is allowed for the Muslim to hire a non-Muslim, the Muslim too is allowed to be hired by a non-Muslim to perform a permissible action. But prohibited work must not be performed whether the employer is a Muslim or a non-Muslim. So the Muslim is allowed to be hired by a Christian to work for him. This must not include work where a Muslim is being subjugated to the Kafir in order for Him to be humiliated. Rather it is the hiring of himself to another person, on a matter that is allowed, without belief in Islam being a condition for the employer or the employee. Ali (ra) hired himself to a Jew for drawing water for Him at a wage of one date for every bucket of water, and He informed the Prophet (pbuh) (pbuh) about it, and He did not prohibit it. Also because hiring is a contract of exchange that does not include the humiliation of the Muslim. However, for work which is meant to bring us nearer to Allah the Supreme, it is a condition that the person hired be a Muslim. Examples include leading the prayer, performing the Adhan, pilgrimage, distributing Zakat and teaching Qur’an and the Hadith. Because these are not legally valid except from a Muslim, so no one is hired to perform them except a Muslim. The reason (Illah) in these actions is that they are not valid except from a Muslim. But if the works which are meant to bring us nearer to Allah (swt) are valid to be performed by a non-Muslim, then it is valid to hire Him for doing them. In summary: if the works are considered by the employer as a sort of seeking the nearness to Allah, but are not considered as such by the employee then they have to be examined. If they are not valid except from the Muslim such as judicial acts (Qadha’a), then the non-Muslim is not allowed to be hired for performing them. But if it was valid for the non-Muslim such as fighting, then He is allowed to be hired for doing that. So the Dhimmi (non-Muslim) is allowed to be hired for fighting and his wage is paid from the Bait ul- Mal.