Original Question: Salam team, may I know if it is permissible to work in a bank in Singapore? Eg, an accountant or analyst…part of the main job scope for an accountant is to calculate, record and generate interest income/expense, and part of the main job scope for the analyst is forecasting/ planning/ budgeting the bank’s accounts. Thank you
Our answer:
Waalaikumsalam, and thank you for your question. This matter requires a nuanced approach. Fixrst and foremost, we have to acknowledge that accounting or an analyst itself is a virtuous profession and is permissible in Islam. As Muslims, we are encouraged to seek such lawful and ethical jobs. This aligns wix
وَكُلُوا مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَـٰلًا طَيِّبًا ۚ وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ
“And eat of what Allah has provided for you [which is] lawful and good. And fear Allah, in whom you are believers.”
Surah Al-Ma’idah, 5:88
However, it is important to recognize that conventional banks in Singapore are generally not Shariah-compliant due to their involvement in riba (interest/usury), which is unlawful in Islam. This is based on the verse:
وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟
“Allah has permitted trade and has forbidden usury.”
Surah Al-Baqarah, 2:275
Moreover, involvement in riba-generating activities is considered unlawful. This is explicitly mentioned in a hadith:
لَعَنَ رَسُولُ ٱللَّهِ صَلَّى ٱللَّهُ عَلَيْهِ وَسَلَّمَ آكِلَ ٱلرِّبَا وَمُؤْكِلَهُۥ وَكَاتِبَهُۥ وَشَاهِدَيْهِ وَقَالَ هُمْ سَوَاءٌ
“The Messenger of Allah (peace and blessings be upon him) cursed the one who consumes riba, the one who gives it, the one who records it, and the two who witness it, and he said: ‘They are all equal in sin.'”
Sahih Muslim
Therefore, from this perspective, working in a conventional bank could be considered unlawful. However, scholars have differing opinions regarding the nature of employment within such institutions. Some hold that any form of work in a conventional bank is unlawful, while others differentiate between roles that are directly involved with riba-based transactions and roles that are separate and would be permissible should it be considered independently. The latter view suggests that certain positions may be acceptable depending on the specific duties involved. This is based on an excerpt by Ibn Qudamah mentioning:
وَلَوْ أَجَرَ مُسْلِمٌ نَفْسَهُ لِذِمِّيٍّ، لِعَمَلٍ فِي ذِمَّتِهِ، صَحَّ؛ لِأَنَّ عَلِيًّا، رَضِيَ اللَّهُ عَنْهُ، أَجَرَ نَفْسَهُ مِنْ يَهُودِيٍّ، يَسْتَقِي لَهُ كُلَّ دَلْوٍ بِتَمْرَةٍ، وَأَتَى بِذَلِكَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَكَلَهُ. وَفَعَلَ ذَلِكَ رَجُلٌ مِنْ الْأَنْصَارِ، وَأَتَى بِهِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَلَمْ يُنْكِرْهُ
“If a Muslim hires himself out to a non-Muslim (dhimmi) for work, it is valid; because Ali, may Allah be pleased with him, hired himself out to a Jew, drawing water for him in exchange for a date for each bucket, and he brought this to the Prophet (peace and blessings be upon him), and he ate it. A man from the Ansar did the same, and brought it to the Prophet (peace and blessings be upon him), and he did not object.”
Al-Mughni by Ibn Qudamah
This excerpt shows the distinction in what is lawful in and of itself, and its involvement in something that is unlawful or potentially unlawful. The wealth and commercial activities of the Jew, and what he did in his orchard, may have been suspected of involving unlawful practices, but the work that Ali (may Allah be pleased with him) performed was specific in its duration and conditions, without any direct connection to any prohibited matters. Based on this, some scholars draw an analogy to modern employment in commercial banks, suggesting that certain roles may be permissible if they do not directly involve riba or other prohibited activities.
Moreover, Singapore is a secular country with limited Islamic banking opportunities. Therefore, some scholars argue from the position of maslahah (public interest) that the involvement of conscientious and ethical individuals in such institutions serves the community if he/she eventually engages in the board or decision making processes, thus having the ability to potentially reduce unlawful activities.
Dr. Yusuf Al-Qaradawi mentions:
لو أننا حظرنا على كل مسلم العمل في البنوك التقليدية، لكانت النتيجة أن غير المسلمين، مثل اليهود وغيرهم، سوف يسيطرون على أعمال البنوك وما يشابهها، وفي هذا خطر كبير على الإسلام وأهله. علاوة على ذلك، ليست كل معاملات البنوك ربوية؛ فمعظمها حلال ومباح، مثل الوساطة والإيداع وغيرها، في حين أن الجزء المحرم من أعمالها قليل. لذلك، لا حرج في العمل فيها حتى يتغير هذا النظام المالي إلى وضع يرضي الدين والضمير. ولا يجب أن ننسى ضرورة العيش أو الحاجة، التي يعاملها الفقهاء كحالة ضرورة
“If we were to prohibit every Muslim from working in conventional banks, the result would be that non-Muslims would dominate the work in banks and similar institutions, and this poses a significant problem to Islam and its followers. Moreover, not all bank transactions involve interest; most of them are lawful and permissible, such as brokerage, agency, and deposits, while only a small part of their work is prohibited. Therefore, there is no harm in working in them until this financial system changes to one that satisfies religious and moral conscience. We must also not forget the necessity of living or the need, which jurists treat as a case of necessity.”
Therefore, we are inclined to opine that the job scope outlined by the questioner could fit the characteristics discussed by these contemporary scholars and would therefore be lawful. However, this is a nuanced opinion and not a one-size-fits-all answer. This view depends on factors such as available job opportunities, the development of Islamic finance, and the specific responsibilities of the role in question, the intent of the worker and the potential public benefit that may ensue.
Therefore, to guide you through these nuances, consider the following questions:
- To what extent is your work directly connected to riba-based activities?
- Can your role be reasonably adjusted or restructured to minimize or eliminate involvement with riba?
- Are there alternative opportunities available that fully align with Islamic principles?
- Can your current role contribute to a greater good, such as facilitating halal activities, while minimizing harm?
If, after self-assessment using the framework above, you find that your role offers little to no maslahah, is not a stepping stone for learning or reform, and is heavily reliant on or directly tied to riba, the majority of scholars would consider such employment unlawful.
Nevertheless, it’s important to consider the individual’s circumstances and the need for thoughtful transition planning, as Islam is a religion of Rahmah (mercy) and the concept of Tadarruj (gradual progression) is important. The principle “hardship brings ease” (المشقة تجلب التيسير) applies here. If transitioning to a more permissible job would cause extreme hardship for the individual and their family, the rulings of necessity (Dharurah) may apply. In such a case, the person should not feel obligated to leave their current job prematurely. This principle is supported by the Quranic verse:
فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍۢ وَلَا عَادٍۢ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ
“But if someone is compelled by necessity—neither driven by desire nor exceeding immediate need—they will not be sinful. Surely Allah is All-Forgiving, Most Merciful.”
Surah Al-Baqarah, 2:173
It is important to note that the assessment of job lawfulness is highly dynamic and may vary from person to person based on their unique circumstances. A role that may be justifiable for one individual could be unlawful for another. That being said, if your job involves doubt and does not provide sufficient justification or peace of mind to you, perhaps it may be better to seek an alternative. This is encapsulated in the hadith:
دع ما يريبك إلى ما لا يريبك
“Leave that which makes you doubt for that which does not make you doubt.”
— Tirmidhi
If leaving your current role involves hardship or inconvenience, consider it as a form of striving for the sake of Allah in this trying world. Trust that such struggles are a means of drawing closer to Him, as beautifully captured in the Quranic verse:
وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
“As for those who strive hard in Our cause, We shall most certainly guide them onto paths that lead to Us. Indeed, Allah is with those who do good.”
— Surah Al-‘Ankabut (29:69)
May Allah guide you in making the best decision and provide you with ease and clarity.
And Allah knows best
References
Al-Shahrani, H. b. M. b. H. (n.d.). Hukm al-‘amal fi al-bunuk dhat al-nawafidh al-Islamiyyah. King Saud University, College of Education, Department of Islamic Studies, Saudi Arabia.
Al-Qahtani, M. b. A. (n.d.). Hukm al-‘amal fi al-sharikat al-mubahah dhat al-nashat al-muharram: Muqarabah fiqhiyyah. King Fahd University of Petroleum and Minerals, Dhahran, Saudi Arabia.
Al-Qaradawi, Y. (n.d.). Al-Fatawa al-Mu’asirah (Vol. 1, p. 1593).
Ibn Qudamah, M. A. (1997). Al-Mughni (3rd ed., Vol. 6, p. 370). In A. A. Al-Turki & A. F. M. Al-Hulu (Eds.). Dar ‘Alam al-Kutub.
