Kwa kuwa ufafanuzi wa ajira kuwa ni mkataba unaoweka malipo kwa matunda ya kazi, na kuweka kuwa manufaa ni kitu ambacho mwajiri anaweza kukipokea kikamilifu, unatufanya tuelewe kuwa ajira inaruhusiwa kwa kila manufaa ambayo mwajiri anaweza kuyapokea kikamilifu kutoka kwa mfanyakazi. Huenda manufaa hayo yakawa ni ya mtu kama mtumishi, au manufaa ya kazi ya fundi, isipokuwa pale ambapo dalili ya kimungu imetajwa inayokataza manufaa hayo. Hii ni kwa sababu mambo kwa asili yake yanaruhusiwa, na manufaa ni miongoni mwa mambo hayo. Si sahihi kusema hapa kwamba huu ni mkataba au muamala ambao kwa asili yake unapaswa kuzuiwa na Shari'a badala ya kuruhusiwa. Hili si sahihi kwa sababu mkataba ni ile ajira yenyewe, si manufaa. Manufaa ndiyo kitu ambacho muamala unafanyika juu yake na ambacho mkataba unatumika juu yake, na hivyo manufaa si muamala wala mkataba. Kwa hiyo, ajira inaruhusiwa juu ya manufaa yote pale ambapo hakuna katazo lililotajwa kuhusu hayo, iwe kuna andiko linaloruhusu au halipo. Hivyo mtu anaruhusiwa kumwajiri mwanaume au mwanamke kumwandikia kwa mashine ya kuandika kurasa fulani kwa ujira fulani, kwa kuwa hii ni ajira juu ya manufaa ambayo hakuna katazo lililotajwa kuhusu hayo. Basi ajira juu yake inaruhusiwa, ingawa hakukutajwa andiko la kuiruhusu. Pia inaruhusiwa kumwajiri mtu anayepima na kupima uzito kwa kazi fulani katika muda fulani. Abu Dawud amesimulia katika hadithi ya Suwaid ibn Qais, aliyesema: "Mtume ﷺ alitujia (sokoni) akafanya biashara ya kubadilishana nasi, nasi tukamuuzia. Palikuwepo mtu mmoja aliyekuwa akipima kwa ujira. Mtume ﷺ akasema: 'Pimeni na mpime kwa mizani (kwa uadilifu).'" Kwa hiyo ajira hii inaruhusiwa, na kuna andiko linaloiruhusu. Lakini kuhusu ibada, iwe ni Fardh au Nafilah, zinapaswa kuchunguzwa. Ikiwa manufaa yake hayamfikii mwingine yeyote isipokuwa mtu anayeitekeleza, kama vile kufanya Hija kwa ajili ya nafsi yake, na kutoa Zakat yake mwenyewe, basi hairuhusiwi kupokea ujira kwa jambo hilo, kwa sababu ujira ni malipo ya manufaa, na katika mambo haya hakuna manufaa kwa mwingine zaidi ya mtu mwenyewe. Kwa hiyo kumwajiri mtu kwa mambo haya hairuhusiwi, kwa kuwa ni faradhi juu yake. Lakini ikiwa manufaa ya ibada yanamfikia mtu zaidi ya anayeitekeleza, basi kuajiri kwa ajili yake kunaruhusiwa. Mifano ni kutoa Adhana kwa ajili ya wengine, kuwaongoza wengine katika Sala, au kumwajiri mtu kufanya Hija kwa niaba ya marehemu, au kumwajiri mtu kutoa Zakat yake kwa niaba yake. Mambo haya yote yanaruhusiwa kwa sababu ni mkataba juu ya manufaa kwa malipo. Ujira katika mambo haya ni malipo ya manufaa yaliyotimizwa na mtu mwingine, kwa hiyo kuajiri kumeruhusiwa. Kuhusu alichosimulia At-Tirmidhi kutoka kwa Uthman ibn Abi al-A'as, alisema: "Jambo la mwisho ambalo Mtume ﷺ aliniamuru ni kutumia Muadhini ambaye hachukui ujira kwa kutoa Adhana yake." Katika Hadith hii, Mtume ﷺ alikataza kumtumia Muadhini anayechukua ujira kama Muadhini wake, lakini hakukataza Waadhini kuchukua ujira. Hii inaonyesha kwamba kuna Waadhini wanaochukua ujira na wengine wasiochukua ujira. Kwa hiyo Mtume ﷺ alikataza kumchagua Muadhini kati ya wale wanaochukua ujira. Katazo hili linaonyesha kuepukana na kuchukua ujira kwa Adhana, jambo linalomaanisha kuchukiza kuchukua ujira kwa Adhana. Hata hivyo, hili halionyeshi kuharamisha kuchukua ujira kwa Adhana; bali linaonyesha kwamba inaruhusiwa lakini kwa kuchukiza.

The definition of hiring as a contract stipulating the recompense for the fruits of labour, and stipulating that the benefit is something the employer can receive fully, leads us to understand that hiring is allowed for every benefit which the employer can receive from the employee fully. This could be the benefit of a person like a servant or the benefit of the work of a craftsman, unless a divine evidence has been mentioned that prohibits such benefit. This is because things are originally allowed and benefit is one of those things. It is untrue to say here that this is a contract or a transaction which should be originally restricted by Shar’a rather than allowed. This is untrue because the contract is the hiring itself, not the benefit. The benefit is the matter over which the transaction is concluded and over which the contract is applied, and thus the benefit is not a transaction or a contract. Therefore, hiring is allowed over all benefits when there is no prohibition mentioned regarding them, whether there is a text allowing them or not. So the person is allowed to hire a man or a woman to type for Him on a typewriter, certain pages for a certain wage because this is a hiring over a benefit for which no prohibition is mentioned. So hiring over it is allowed, even though there was no mention of a text to allow it. It is also allowed to hire a person who measures and weighs for a certain work in a certain time-period. Abu Dawud narrated in the hadith of Suwaid ibn Qais, who said: “The Prophet (pbuh) (pbuh) came to us (in the market) and He bartered with us and we sold to him. And there was a man who was weighing for a wage. The Prophet (pbuh) (pbuh) then said: ‘Measure and out-weigh (the scale of balance).’” So this hiring is allowed and there is a text that allows it. But as for the worships, whether they are Fard or Nafilah, they have to be examined. If their benefit does not extend to other than the person who performs them, such as performing the pilgrimage for himself, and paying his own Zakat, then He is not allowed to receive a wage for it because the wage is a recompense for a benefit and there is no benefit in these matters for other than himself. Accordingly, hiring Him on these matters is not allowed, because they are Fard upon him. But if the benefit of the worship goes beyond the one who performs it, then hiring over it is allowed. Examples include making Adhan for others and leading the others in prayer or hiring a person to perform Hajj on behalf of a dead person or a person to pay his Zakat on his behalf. All these things are allowed because it is a contract over a benefit for recompense. The wage in these matters is recompense for benefit, which was accomplished by another person, so the hiring was allowed. In regard of what At-Tirmidhi narrated from Uthman ibn Aby al A’as, He said: “The last thing the Prophet (pbuh) commanded me to do is to use a Muadhin (caller to prayer) who does not take a wage for performing his adhan.” In this Hadith the Prophet (pbuh) forbade using the Muadhin who takes a wage as a Muadhin for him, but He did not forbid the Muadhins from taking a wage. This indicates that there are Muadhins who take a wage and others who do not take a wage. So the Prophet (pbuh) (pbuh) forbade Him from taking a Muadhin from those who take a wage. This prohibition indicates alienation from taking a wage over Adhan, which implies the dislike of taking a wage over Adhan. However, this does not indicate the prohibition of taking a wage over Adhan; rather it indicates that it is allowed but with dislike.

Kuhusu elimu, mtu anaruhusiwa kumwajiri mwalimu kuwafundisha watoto wake au yeye mwenyewe, au kumfundisha yeyote amtakaye. Hii ni kwa sababu kufundisha ni manufaa yaliyoruhusiwa (Mubah), ambayo kwayo inaruhusiwa kuchukua malipo, hivyo kuajiri kwa ajili yake pia kunaruhusiwa. Na Shari'a imeruhusu kuchukua ujira kwa kufundisha Qur'an, hivyo kuchukua ujira kwa kufundisha kisicho Qur'an kunaruhusiwa kwa sababu ya hoja ya nguvu zaidi. Bukhari alisimulia kutoka kwa Ibn Abbas, kutoka kwa Nabii ﷺ, kutoka kwa Allah (SWT), kwamba Yeye alisema: "Kitu chenye kustahili zaidi kuchukuliwa ujira kwacho ni Kitabu cha Allah." Bukhari pia alisimulia kutoka kwa Sahl bin Sa'ad As-Sa'idi kwamba Nabii ﷺ alimwoza mwanamke kwa mwanaume kwa sababu ya kile alichokijua cha Qur'an, yaani amfundishe kile alichokijua cha Qur'an. Pia kulikuwa na makubaliano ya Maswahaba kwamba inaruhusiwa kupokea riziki kutoka Bait ul-Mal kwa ajili ya kufundisha; hivyo inaruhusiwa kuchukua ujira kwa ajili yake.

With regards to education, a person is allowed to hire a teacher to teach his children or himself or to teach anyone He likes. This is because, teaching is an allowed (Mubah) benefit, for which it is allowed to take recompense for, so hiring for it is allowed. And Shar’a has allowed taking a wage for teaching the Qur’an, so taking a wage for teaching other than the Qur’an is allowed by greater reason. Bukhari narrated from ibn Abbas from the Prophet (pbuh) of Allah (swt) that He said: “The most worthy thing to take a wage for is the Book of Allah.” Bukhari also narrated from Sahl ibn Sa’ad As-Sa’idi that the Prophet (pbuh) married off a woman to a man for what He knew of the Qur’an i.e. to teach her what He knew of the Qur’an. There was a consensus of the companions as well that it is allowed to take a provision from Bait ul- Mal for teaching; therefore it is allowed to take a wage for it.

Ilisimuliwa kutoka kwa Ibn Abi Sheeba, kutoka kwa Sadaqa al-Dimashqi, kutoka kwa Al-Wadhiya ibn 'Ata'a, kwamba alisema: "Kulikuwa na walimu watatu mjini Madina waliokuwa wakiwafundisha vijana, na 'Umar ibn Al-Khattab alikuwa akimpa kila mmoja wao dinari kumi na tano kila mwezi." Yote haya yanaonyesha kwamba kupokea ujira kwa kufundisha kunaruhusiwa. Kuhusu Hadith zilizokuja kuhusu jambo hili zikikataza kupokea ujira, zililenga kukataza kupokea ujira kwa kufundisha Qur'an, badala ya kukanusha kuajiri watu wa kuifundisha. Zote zinaonyesha chuki ya kupokea ujira kwa kufundisha Qur'an, si kukataza kuajiri kwa ajili ya kufundisha. Chuki ya kupokea ujira haikanushi uhalali wake, kwa hiyo ni makruhu kupokea ujira kwa kufundisha Qur'an, lakini ni ruhusa kuwaajiri watu kwa kazi hiyo.

It was narrated from Ibn Aby Sheeba from Sadaqa al-Dimashqi from Al-Wadhiya ibn’ Ata’a, that He said: “There were three teachers in Madinah who used to teach the youngsters, and ‘Umar ibn Al-Khattab used to provide every one of them with fifteen (Dinars) every month.” All of this indicates that taking a wage for teaching is allowed. With respect to the Ahadith which came in this regard to discourage taking a wage, they were focused on discouraging the taking of a wage for teaching the Qur’an, rather than denying the hire of people to teach it. They all indicate the dislike of taking a wage for teaching the Qur’an, rather than forbid the hiring to teach it. Dislike of taking the wage does not deny its permissibility, so it is disliked to take a wage for teaching Qur’an, yet it is allowed to hire people for doing so.

Kuhusu kumwajiri daktari, inaruhusiwa kwa sababu inahusu manufaa ambayo mwajiri anaweza kuyapata, lakini haijuzu kumwajiri kwa ajili ya kuponya, kwa sababu hiyo itakuwa ni kuajiri kwa jambo lisilojulikana. Inaruhusiwa kumwajiri daktari kwa ajili ya kumchunguza mgonjwa kwa sababu hii itakuwa ni manufaa yanayojulikana, na inaruhusiwa kumwajiri daktari kwa ajili ya kumhudumia mgonjwa kwa siku fulani, kwa kuwa hii itakuwa ni kazi iliyobainishwa. Pia inaruhusiwa kumwajiri daktari ili amtibu mgonjwa, kwa sababu matibabu yake yanajulikana kwa namna inayoondoa ujinga, hata kama aina ya ugonjwa haijulikani, kwani inatosha kujulikana kwamba mgonjwa ni mgonjwa.

Concerning the hiring of the doctor, it is allowed because it involves a benefit which the employer can receive, but it is not allowed to hire Him for curing, because that would be hiring over an unknown matter. It is allowed to hire the doctor for examining a patient because this would be a known benefit, and it is allowed to hire the doctor for serving the patient during certain days, as this would be a defined work. It is also allowed to hire the doctor to treat the patient, because his treatment is known in a manner that removes ignorance, even if the type of disease is not known, since it is enough for it to be known that the patient is sick.

Ruhusa ya kumwajiri daktari imethibitishwa kwa sababu tiba ni manufaa ambayo mwajiri anaweza kuyapata, kwa hiyo kumwajiri kwa ajili yake kunaruhusiwa. Pia, imetajwa kuwa Mtume ﷺ alionyesha kuruhusiwa kuajiri kwa ajili ya tiba. Bukhari amesimulia kutoka kwa Anas kwamba alisema: “Mtume ﷺ alimwita Abu Taiba amtibu kwa kumfungulia damu (Ihtajama), kisha akampa vipimo viwili vya chakula (Sa’a), na akamwagiza bwana wake apunguze kazi zake.” Kufungua damu kwa vikombe (cupping) wakati huo kulikuwa ni tiba ambayo watu walitibiwa nayo, kwa hiyo kuchukua ujira kwa kazi hiyo kunaonyesha kuruhusiwa kumwajiri daktari. Kuhusu kauli ya Mtume ﷺ aliyoisimulia Tirmidhi kutoka kwa Rafi’a bin Khadij kwamba “mapato ya mtu wa kufungua damu kwa vikombe ni machafu (Khabeeth),” hii haidhihirishi kukatazwa kumwajiri mtu wa kufungua damu. Badala yake inaonyesha kuchukizwa kwa kupata mapato kwa kufungua damu, ingawa ni Mubah (inaruhusiwa) kwa dalili ya Hadithi aliyoisimulia Muslim kutoka kwa Ma’dan bin Abi Talha, ambapo Mtume ﷺ alielezea kitunguu saumu na kitunguu maji kuwa ni maovu, ingawa vinaruhusiwa. Haya yote yanahusu mfanyakazi ambaye huduma yake ni ya kibinafsi.

The permissibility of the hiring of a doctor is established because medicine is a benefit which the employer can receive, so hiring over it is allowed. Also, it was mentioned that the Prophet (pbuh) indicated the allowance of hiring for medicine. Bukhari narrated from Anas that He said: “The Prophet (pbuh) called Abu Taeeba to cup/bleed (Ihtajama) Him then He gave Him two Sa’a (cubic measures) of food and He recommended to his master to reduce work on him.” Cupping at that time, was a medication with which people were treated, so taking a wage for doing it indicated the allowance of hiring a doctor. In regard of the saying of the Prophet (pbuh) which Tirmidhi narrated from Rafi’a ibn Khadeej that “the earning of the cupper is filthy (Khabeeth),” this does not indicate the forbiddance of hiring a cupper. Rather it indicates the dislike of earning by cupping, though it is Mubah (allowed) by the evidence that in the Hadith narrated by Muslim from M’adan ibn Aby Talha, the Prophet (pbuh) described garlic and onion as evil, though they are allowed. All this is in regard of the worker whose service is private.

Lakini kuhusu mfanyakazi ambaye manufaa yake ni ya pamoja, huduma zake huchukuliwa kuwa miongoni mwa mambo ya maslahi ambayo Dola inapaswa kuwapatia watu. Hii ni kwa sababu kila huduma ambayo manufaa yake yanavuka watu binafsi na kuwafikia jamii, na jamii ilikuwa na haja nayo, basi huduma hiyo itakuwa miongoni mwa maslahi ya umma ambayo Bait ul-Mal inapaswa kuyapatikanisha kwa watu wote. Mfano wa hilo ni pale mtawala anapomwajiri mtu wa kuwahukumu watu kwa mwezi, au kama kuajiri wafanyakazi wa idara na huduma, na kuajiri Muadhini na Maimamu. Miongoni mwa huduma ambazo Dola inapaswa kuajiri wafanyakazi ili kuwahudumia watu ni elimu na tiba. Kuhusu elimu, hali ni hivyo kutokana na makubaliano (Ijma’a) ya Maswahaba juu ya kuwapa walimu kiasi fulani maalum kama ujira wao kutoka Bait ul-Mal. Pia kwa sababu Mtume ﷺ alipanga fidia ya mateka (wa Mushrikina) kuwa ni kuwafundisha watoto kumi wa Kiislamu, na fidia hii ilikuwa ni katika ngawira ambazo ni mali inayomilikiwa na Waislamu wote. Kuhusu tiba, hii ni kwa sababu Mtume ﷺ alipewa zawadi ya daktari, naye akamweka kwa ajili ya Waislamu. Ukweli kwamba Mjumbe alipokea zawadi hiyo wala hakuiondoa, wala hakuichukua, bali aliiweka kwa ajili ya Waislamu, ni dalili kwamba zawadi hii ni ya umma wa Kiislamu, wala si yake yeye. Kwa kuwa Mtume ﷺ alipopokea zawadi aliiweka kwa Waislamu wote, hii inaonyesha kuwa ni miongoni mwa mambo yanayomilikiwa na umma wa Kiislamu. Kwa hiyo, kuwapa riziki madaktari na walimu ni kutoka Bait ul-Mal. Hata hivyo, mtu binafsi mwenyewe anaruhusiwa kumwajiri daktari na kumwajiri mwalimu. Lakini Dola inalazimika kuhakikisha tiba na elimu zinapatikana kwa raia wote, bila tofauti kati ya Mwislamu na Dhimmi, wala kati ya tajiri na maskini. Hii ni kwa sababu huduma kama Adhana na mahakama ni miongoni mwa mambo ambayo manufaa yake hayamhusu mtu mmoja tu, bali watu wanayahitaji; kwa hiyo ni huduma za umma ambazo lazima zipatikane kwa raia wote, na Bait ul-Mal ndiyo inayopaswa kuhakikisha zinapatikana.

But regarding the worker whose benefit is common, his services are considered to be of the interests which the State has to supply for the people. This is because every service whose benefit goes beyond the individuals to the community, and the community was in need of it, then this service would be of the public interests which the Bait ul-Mal has to make available for all of the people. An example of that is when the ruler hires a person to judge among the people on a monthly basis, or such as the hiring of employees for departments and services, and the hiring of Muadhins and Imams. Amongst the services for which the State has to hire employees in order to provide for the people are education and medicine. In regard to education this is the case, due to the consensus (Ijma’a) of the companions on giving provision to the teachers by a particular amount as a wage for them from the Bait ul-Mal. Also because the Prophet (pbuh) assigned the ransom of the captives (of Mushriks) as being to teach ten Muslim children, while this ransom was of the booties which are property belonging to all the Muslims. In regard to medicine, this is because the Prophet (pbuh) was given a doctor as a gift to him, whom He assigned to the Muslims. The fact that the Messenger received the gift and did not dispose of it, nor take it, but rather assigned it for the Muslims, is an evidence that this gift belongs to the Muslim public, and not to him. Since the Prophet (pbuh) had received a gift and He put it for all the Muslims, this indicates it is one of the things which belongs to the Muslim public. Therefore, giving provisions to the doctors and teachers is from the Bait ul-Mal. Nonetheless, the individual himself is allowed to hire a doctor and hire a teacher. But the State is obliged to make medicine and education available for all citizens, with no difference between the Muslim and the Dhimmi or between the rich and the poor. This is because these are like the Adhan and the judiciary, which are of the matters whose benefit extends beyond the one himself, and the people need them; so they are of the public services which have to be made available for all citizens, and the Bait ul-Mal has to secure them.