Firstly, the default rule in such cases is stated in the Qurʼān: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression.” [Al-Māʼidah 5:2]. This is a major maxim, and a Muslim should strive to abandon all sinful acts and anything that assists in committing them.

Secondly, we shall differentiate between direct actions and assisting in those actions. Assistance itself has various degrees. For example, it is forbidden for a Muslim to consume pork or drink alcohol, and these are direct actions. It is also prohibited to assist in those actions by preparing Islamically unlawful food. However, the degree of sin varies between direct action and assisting in it.

Thirdly, Islamic law distinguishes between the little quantity and the predominant quantity, and we give the ruling based on what is predominant in many matters, which is the majority. There are specific branches of jurisprudence related to this. If, for example, the majority of what is sold in a particular place is Ḥalāl, and only a small portion of it is Ḥarām, we give it the ruling of being Ḥalāl based on the majority. If Ḥalāl wealth is mixed with a small amount of Ḥarām wealth, we consider the wealth Ḥalāl based on the majority. This is similar to blood in meat, which is inherently Ḥarām, but its little quantity does not render the entire meat Ḥarām. No matter how much we wash the meat, there will still be traces of blood.

Therefore, if this person can avoid delivering these orders without it affecting their work and contract with the company, they should do so. However, if they cannot avoid it, they should consider the predominance of the Ḥarām in what is being delivered. If the majority of delived items is Ḥalal and only a portion is Ḥarām, then this action would be permissible for such person based on the majority. If the Ḥarām is predominant and this person is in need to that job contract, he can follow the opinion of the Ḥanafiy scholars who allow certain invalid contracts in non-Muslim territories, especially if they are beneficial for the Muslim. This is on the condition that they do not personally purchase the prohibited alcohol, and their role is solely transportation.

Fatwa issued by Dr. Khālid Naṣr