Sharʿī Guidelines on Benefiting from the Possessions of Disbelievers (Kuffār)
Taken from: Fatāwā Arkān-e-Islām
How can a Muslim benefit from the possessions, technologies, or skills of disbelievers without involving oneself in impermissible activities?
Is the principle of “Maṣāliḥ Mursalah” (unrestricted public interest) relevant to this issue?
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh. Ammā baʿd:
Disbelievers (kuffār), who are enemies of Allah ﷻ and the believers, produce many things. These can be broadly divided into three categories, and each has its own Sharʿī ruling:
◈ It is strictly impermissible for a Muslim to imitate the religious practices or rituals of the disbelievers.
◈ Whoever imitates them in their acts of worship is exposed to great spiritual danger, and may even fall into disbelief (kufr) if the imitation affects foundational beliefs.
◈ This includes clothing styles, personal habits, or social symbols.
◈ Imitating the disbelievers in such areas is also forbidden.
The Prophet ﷺ said:
«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ»
“Whoever imitates a people is one of them.”
(Sunan Abī Dāwūd, Kitāb al-Libās, Ḥadīth: 4031)
◈ When it comes to industries, crafts, or useful tools and technologies that fulfill genuine public interest,
→ It is permissible to benefit from them and learn from their methods.
◈ This is not considered prohibited imitation; rather, it falls under the mutual utilization of beneficial resources.
A person who engages in this is not considered to be imitating the disbelievers in a forbidden sense, but is instead partaking in what is beneficial for society.
The questioner also asks:
Does the principle of Maṣāliḥ Mursalah apply to this issue?
The answer:
◈ Maṣāliḥ Mursalah is not an independent source of Shar‘ī evidence.
Rather, its validity depends on whether it aligns with or contradicts established Sharʿī principles.
✔ Benefiting from the useful, non-religious outputs of disbelievers (such as industry, science, or inventions) is permissible.
✔ Religious or cultural imitation, however, is forbidden.
✔ The principle of Maṣāliḥ Mursalah is not a standalone source of law, but must be validated or invalidated through the lens of Sharʿī guidance.
هٰذَا مَا عِندِي، وَاللّّهُ أَعْلَمُ بِالصَّوَاب
This is what I hold to be correct. And Allah knows best what is right.
Taken from: Fatāwā Arkān-e-Islām❖ Question:
How can a Muslim benefit from the possessions, technologies, or skills of disbelievers without involving oneself in impermissible activities?
Is the principle of “Maṣāliḥ Mursalah” (unrestricted public interest) relevant to this issue?
❖ Answer:
Alḥamdulillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh. Ammā baʿd:
Disbelievers (kuffār), who are enemies of Allah ﷻ and the believers, produce many things. These can be broadly divided into three categories, and each has its own Sharʿī ruling:
➊ Religious Rituals and Worship (ʿIbādāt)
◈ It is strictly impermissible for a Muslim to imitate the religious practices or rituals of the disbelievers.
◈ Whoever imitates them in their acts of worship is exposed to great spiritual danger, and may even fall into disbelief (kufr) if the imitation affects foundational beliefs.
➋ Cultural Practices and Customs (ʿĀdāt)
◈ This includes clothing styles, personal habits, or social symbols.
◈ Imitating the disbelievers in such areas is also forbidden.
The Prophet ﷺ said:
«مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ»
“Whoever imitates a people is one of them.”
(Sunan Abī Dāwūd, Kitāb al-Libās, Ḥadīth: 4031)
➌ Benefiting from Their Technologies, Professions, or Useful Skills
◈ When it comes to industries, crafts, or useful tools and technologies that fulfill genuine public interest,
→ It is permissible to benefit from them and learn from their methods.
◈ This is not considered prohibited imitation; rather, it falls under the mutual utilization of beneficial resources.
A person who engages in this is not considered to be imitating the disbelievers in a forbidden sense, but is instead partaking in what is beneficial for society.➍ Regarding “Maṣāliḥ Mursalah” (Unrestricted Public Interest)
The questioner also asks:
Does the principle of Maṣāliḥ Mursalah apply to this issue?
The answer:
◈ Maṣāliḥ Mursalah is not an independent source of Shar‘ī evidence.
Rather, its validity depends on whether it aligns with or contradicts established Sharʿī principles.
❖ Three Scenarios for Maṣāliḥ Mursalah:
- If the perceived benefit is proven, and Sharī‘ah confirms its soundness,
→ Then it is part of the objectives of Sharī‘ah itself. - If the perceived benefit leads to something prohibited, or contradicts Islamic principles,
→ Then it is not considered a valid maṣlaḥah, even if someone assumes it to be so. - If the issue is neither supported nor rejected by Sharī‘ah directly,
→ Then the ruling returns to the original Sharʿī default:
◈ For acts of worship: The default ruling is prohibition (i.e., nothing is acceptable unless explicitly prescribed).
◈ For non-worship (muʿāmalāt, customs, technology): The default ruling is permissibility, unless something is explicitly forbidden.
❖ Summary of Ruling:
✔ Benefiting from the useful, non-religious outputs of disbelievers (such as industry, science, or inventions) is permissible.
✔ Religious or cultural imitation, however, is forbidden.
✔ The principle of Maṣāliḥ Mursalah is not a standalone source of law, but must be validated or invalidated through the lens of Sharʿī guidance.
هٰذَا مَا عِندِي، وَاللّّهُ أَعْلَمُ بِالصَّوَاب
This is what I hold to be correct. And Allah knows best what is right.
