The Ruling on the Standard Package of Karvan-e-Haram

What do the esteemed scholars and respected Muftis say regarding the following issue that Karvan-e-Haram is an initiative intended to facilitate those Muslim brothers and sisters who long for the blessing of performing Umrah but lack the financial means. To carry out this noble effort, Karvan-e-Haram has introduced a package funded through the financial contributions of Muslim brothers and sisters. Under this scheme, each member is enrolled by contributing a sum of Rs. 1,600 as a gift (hadiyyah). Thereafter, every three months, a draw will be held among the enrolled members, and for every one thousand participants, ten will be selected to be sent for Umrah, with all expenses borne entirely by Karvan-e-Haram. This process will continue for up to two years, during which members will remain eligible for the draws. After two years, Rs. 1,100 will be deducted for expenses, and the remaining Rs. 500 will be returned to each member. It should also be noted that at the time of enrollment, participants will be clearly informed, and their written consent obtained, that if at any time the Karvan is discontinued, the collected funds may be utilized for any other permissible purpose. If this arrangement is permissible according to Shariah, then it may be adopted; otherwise, kindly explain, in the light of the Quran and Sunnah, the lawful alternative.

الجوابُ حامِدا ًو مُصلیِّا ً

Simply labeling something as a gift (hadiyyah) does not render it a true gift in Shariah. For a gift to be valid, the recipient must be given full and unconditional ownership (tamalluk) and possession (qabdh). In the case under discussion, this essential condition is absent, because those participants whose names are not drawn in the ballot will retain the right to reclaim their contributions and may even seek legal redress for it. This stands in direct contradiction to the rules of hibah (gift). Therefore, the arrangement in question is impermissible, as it involves elements of gambling (qimar). However, it is possible to structure this initiative in a permissible manner. One such lawful alternative is to establish a waqf (endowment) fund, with prospective pilgrims (ḥujjaj and muʿtamirin) participating as shareholders under Shariah-compliant conditions. Some key foundational points of this model are as follows, while detailed guidance should be sought from a qualified scholar from time to time to ensure that Shariah boundaries are not transgressed:
1. The shareholders of the company should initially dedicate a certain amount as waqf. This capital will form the basis of the waqf fund. The shareholders will thus act as founders (waqifin). This capital will always remain in the fund as the original waqf.
2. The waqf fund will belong solely to Allah Almighty. Neither the company nor any individual will own it. It will have an independent legal status similar to that of a juridical entity.
3. Those who wish to avail themselves of ʿUmrah facilities may contribute a specific amount to the fund, as stipulated in the waqf deed.
4. The contributions of participants will not themselves be treated as waqf, but as property belonging to the waqf. Hence, these contributions may be spent for the purposes of the waqf.
5. The fund should be invested in Shariah-compliant business ventures, and the profits derived therefrom will belong to the fund itself.
6. The conditions for benefiting from the waqf must be clearly stipulated in advance.
7. The benefits extended to participants from the fund will not be based on their donations as such, but on their status as beneficiaries (mawquf ʿalayh—those upon whom the waqf is dedicated).
8. Since the waqf fund is the sole owner of both the principal and any profits, it has full discretion to spend them in accordance with its objectives.
9. In the event of dissolution (tahlil/ winding up), after covering all expenses, the remaining funds must be allocated to charitable causes. However, the original waqf capital must be transferred to another similar waqf.

مأخَذُ الفَتوی

وقال الله تعالى: {يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ } [المائدة: 90]۔
و في حاشية ابن عابدين (رد المحتار): (قوله لأنه يصير قمارا) لأن القمار من القمر الذي يزداد تارة وينقص أخرى، وسمي القمار قمارا لأن كل واحد من المقامرين ممن يجوز أن يذهب ماله إلى صاحبه، ويجوز أن يستفيد مال صاحبه وهو حرام بالنص اھ (6/ 403)۔
و في بدائع الصنائع في ترتيب الشرائع: (أما) الأول فهو أن لا يكون معلقا بما له خطر الوجود والعدم من دخول زيد وقدوم خالد والرقبى ونحو ذلك ولا مضافا إلى وقت بأن يقول وهبت هذا الشيء منك غدا أو رأس شهر كذا لأن الهبة تمليك العين للحال وأنه لا يحتمل التعليق بالخطر والإضافة إلى الوقت كالبيع. اھ (6/ 118)۔
و في بدائع الصنائع في ترتيب الشرائع: روى ابن عباس وابن سيدنا عمر - رضي الله عنهم - وروي عن مجاهد وسعيد بن جبير والشعبي وغيرهم - رضي الله عنهم - أنهم قالوا الميسر القمار كله حتى الجوز الذي يلعب به الصبيان اھ (5/ 127)۔