Halal Earnings – al kasb al halal

Seeking an income is known in Arabic as الكسب (al-kasb), which literally means “earning.” From a Sharia perspective there are many aspects to earning such as how to earn a halal income and avoiding acquiring any wealth through haram means.

The first scholar to write on this topic as a standalone subject was Imam Muhammad ibn al-Hasan al-Shaybani, a student of Abu Hanifa (may Allah be pleased with him), who passed away in 189 AH, making him one of the early scholars of the second century AH.

Ensuring your transactions and income are halal are an essential topic. When Imam Muhammad ibn al-Hasan authored his book on the subject, scholars were writing about zuhd, (avoiding attachment to the dunya and focusing on the akhirah), which was a very popular topic, emphasising that we should not be distracted by chasing the dunya. Therefore it was not surprising that his students asked Imam Muhammad ibn al-Hasan:
“Why don’t you write a book, as everyone else is writing, on the subject of zuhd?”

Interestingly, his response was:

“I have already written the book of financial transactions.”

Scholars later highlighted the depth of this statement, because zuhd is not just about avoiding dunya-related matters or wearing plain clothes, but importantly, also about how one conducts financial transactions, and earns a living. This is where the real test lies!

Many aspects of a person’s life—such as attending the mosque, wearing modest attire within Shariah parameters, and avoiding obvious haram actions—are relatively straightforward. The real challenge arises when we are dealing with money, as this is where there is a strong temptation to circumvent the rules and guidelines of the Shariah.

The works of Imam Muhammad ibn al-Hasan al-Shaybani

Though the Hanafi school of fiqh is based on the reasoning of Abu Hanifa, as he dedicated his time primarily to teaching, it was his prominent students, especially Imam Muhammad ibn al-Hasan al-Shaybani, who wrote captured and compiled his teachings. These works form the foundational texts that are the basis of Hanafi thought today.

After Imam Muhammad ibn al-Hasan wrote his book on earnings, Al-Kasb “Earning”, many other scholars addressed this topic, including:

Ibn Khaldun, the famous historian, who dedicated a chapter to this subject in his Al-Muqqadimah.

• Imam Al-Ghazali (505 AH) wrote extensively on the topic in his book Ihya’ Ulum al-Din (The Revival of Religious Sciences).
• Thus, Imam Muhammad ibn al-Hasan al-Shaybani was the first.

Shaybani’s original text did not survive independently, but Al-Sarakhshi incorporated it in his comprehensive commentary, Sharh al-Siyar al-Kabir. In this commentary, in which he added his own explanations, making it challenging to distinguish between the two. However, this interwoven nature of the commentary has been crucial in transmitting al-Shaybani’s legal thought to subsequent generations.

Imam Muhammad ibn al-Hasan al-Shaybani compiled several influential Hanafi texts, known collectively as Zahir al-Riwayah or the foundational Hanafi texts:

•      Al-Mabsut (also known as Al-Asl)
•      Al-Jami‘ al-Kabir
•      Al-Jami‘ al-Saghir
•      Al-Siyar al-Kabir
•      Al-Siyar al-Saghir
•      Al-Ziyadat

These compilations are considered foundational references for later Hanafi jurisprudence.

Another studend of Imam Abu Hanifa, Imam Abu Yusuf (Ya‘qub ibn Ibrahim al-Ansari) also wrote a few books, such as Kitab al-Kharaj, on Islamic taxation and jurisprudence. And Imam Zufar ibn al-Hudhayl, was another important student whose opinions and notes influenced the formation of Hanafi legal rulings.

Imam Abdullah ibn Mahmud al-Musuli (d. 683 AH) was another a prominent Hanafi scholar. Although he lived much later than Abu Hanifa (who died in 150 AH), al-Musuli played a crucial role in shaping the later Hanafi tradition through his influential texts. His famous books include Al-Mukhtar li-l-Fatwa (commonly known simply as “Al-Mukhtar”) and Al-Ikhtiyar li-Ta‘lil al-Mukhtar. He included the Book of Al Kasb in Al Ikhtiyar.

Al-Musuli’s own commentary on Al-Mukhtar, explaining the rationale behind Hanafi legal rulings, providing insight into the reasoning and evidences used by the school. His work became central texts in Hanafi jurisprudence, studied extensively in Islamic institutions across the Muslim world. In particular, Al-Ikhtiyar has gained widespread acceptance as a reference for both scholars and students, as it clarifies Hanafi legal rulings in a systematic and accessible manner.

Classification of earning

Imam Muhammad ibn al-Hasan al-Shaybani divided earnings into five categories:

• Obligatory (واجب) – Earnings that are necessary for survival and fulfilling one’s financial duties.
• Recommended (مستحب) – Earnings that enable one to support their family and contribute to the community in a positive way.
• Permissible (مباح) – Earnings that are neither encouraged nor discouraged, but allowed within Sharia guidelines.
• Disliked (مكروه) – Earnings that may involve morally questionable methods but are not outright haram.
• Haram (حرام) – Earnings derived from forbidden sources such as usury (riba), bribery, deception, or unethical practices.

Imam Al-Ghazali’s classification of people

Imam Al-Ghazali (may Allah be pleased with him) also made excellent contributions to this field. He was highly methodical and logical in his approach. In his introduction to Ihya’ Ulum al-Din, he organised people’s relationship to the dunya and akhirah into three distinct classifications.

1. Those whose livelihood distracts them from the akhirah. Their daily lives revolve around eating, drinking, talking, walking, and mundane activities, with no concern for faith or spirituality.
2. Those whose pursuit of the akhirah distracts them from the dunya. These individuals are fully focused on worship, seeking closeness to Allah, and preparing for the afterlife, often neglecting worldly concerns entirely.
3. The balanced, moderate category. Those who act with moderation, ensuring they fulfil their worldly responsibilities while maintaining their spiritual connection.

Al-Ghazali emphasised that the people in the first category are doomed, while those in the  second category will be among the victorious. However, those in the third category demonstrate a moderate and balanced approach, which is closest to true wisdom. They use the dunya as a vehicle to serve the akhirah.

The balanced approach to livelihood and worship

Those in the third category use their livelihood to serve their akhirah, making the dunya a vehicle or bridge to attain the akhirah. They do not neglect worldly responsibilities, nor do they abandon their spiritual duties. Instead, they strike a balance, utilising worldly means to support their journey toward the afterlife.

This is the ideal way, not the first category, which is entirely distracted by the dunya; nor the second category, which is entirely focused on the akhirah while neglecting worldly responsibilities.

Realistically, being in the second category and having total detachment from the dunya is incredibly difficult for most people. However, being in the third category – balancing dunya and akhirah – is attainable.

The Prophet (peace be upon him) emphasised that moderation is key. True balance cannot be achieved unless one is righteous in earning a livelihood. Seeking halal earnings (al kasb al halal) is essential, and this requires following the etiquettes and principles outlined in the Quran and Sunnah.

Choosing the right path

Ultimately, visualisation helps us understand our choice:

• Do we want to chase the dunya blindly and endlessly?
• Or do we want to use dunya as a means to earn the akhirah?

At times, many of us may feel caught in a rat race, constantly playing catch-up, exhausted by worldly pursuits. But we should not chase the dunya itself, rather, we should seek halal earnings while ensuring our ultimate intention is the akhirah.

If our intention is focused on the dunya alone, it is dangerous. However, if we seek provision with righteousness, we can attain success in both this world and the next.

The obligation of earning a livelihood

Imam Muhammad ibn al-Hasan al-Shaybani stated:

“To earn a livelihood is an obligation.”

This obligation applies to the extent that one can provide for oneself and, if applicable, for their family, children, and spouse.

Beyond the basic obligation, there are five types of earning:

1. Obligatory (واجب) – Earning enough to meet one’s fundamental needs.
2. Recommended (مستحب) – Earning beyond necessity to support others and contribute positively to society.
3. Permissible (مباح) – Earnings that are neutral in terms of religious rulings.
4. Disliked (مكروه) – Earnings that may involve unethical practices, though not outright haram.
5. Haram (حرام) – Earnings derived from forbidden means, such as riba (usury), deception, bribery, and exploitation.

Allah commands us in the Quran:

“When the prayer is finished, disperse in the land and seek the bounty of Allah.” (Surah Al-Jumu’ah 62:10)

This verse emphasises that seeking halal provisions is encouraged, and all prophets and messengers earned their livelihood.

Prophet Adam, Ibrahim, Musa, and Muhammad (peace be upon them all) worked to provide for themselves and their families. Prophet Muhammad (peace be upon him) himself worked as a shepherd, businessman, and trader. He engaged in honest trade, travelling and dealing in import-export, what we might call commerce today.

The companions of the Prophet (peace be upon him) were also deeply involved in trade and commerce, and Islam came to establish a framework to ensure justice and fairness in financial transactions.

The Shariah sifted existing financial practices, either accepting and refining those that were fair, or abolishing those that led to injustice and exploitation.

Ensuring fairness in business

During the time of the Prophet (peace be upon him), many contracts, business agreements, and sales practices existed. Some were acceptable, while others contained unjust conditions.

The Prophet (peace be upon him) implemented fair conditions to protect both the seller and the buyer. He also introduced mechanisms to ensure justice, transparency, and ethical business conduct.

For example, in salam contracts (a form of agricultural forward selling), buyers purchase crops in advance. So, for instance, a farmer estimates that he will produce ten tonnes of wheat, and the buyer offers a discounted price as he has to wait 6 months or a year for the produce. This is similar to the futures market in our economic terminology (with some more conditions).

The Prophet (peace be upon him) regulated this practice to ensure, a fixed time-frame for delivery, clear specifications of the product and fair pricing that reflects the waiting time, as these were not in place. Otherwise there is there is a lot of possibility of conflict and injustice between the two parties.

Ibn `Abbas (may Allah be pleased with him) narrated:

عَنِ ابْنِ عَبَّاسٍ ـ رضى الله عنهما ـ قَالَ قَدِمَ النَّبِيُّ صلى الله عليه وسلم الْمَدِينَةَ، وَهُمْ يُسْلِفُونَ بِالتَّمْرِ السَّنَتَيْنِ وَالثَّلاَثَ، فَقَالَ ‏ “‏ مَنْ أَسْلَفَ فِي شَىْءٍ فَفِي كَيْلٍ مَعْلُومٍ وَوَزْنٍ مَعْلُومٍ، إِلَى أَجَلٍ مَعْلُومٍ ‏”‏‏.‏

The Prophet (ﷺ) came to Madinah, and the people used to pay in advance the price of fruits to be delivered within one or two years. The Prophet (ﷺ) said, ‘Whoever pays in advance for dates (fruit), he should pay for them according to a specified measure and weight (i.e., quantity), and a fixed time (of delivery). (Bukhari)

The Prophet’s business ethics

The Prophet (peace be upon him) was a businessman and actively participated in trade. When he migrated to Madinah, he established his own marketplace with clear terms and conditions. The rules he established were that honesty must be upheld, trustworthiness must be maintained and there must be transparency.

He prohibited deceitful practices, such as mixing different qualities of wheat and selling them under one category, as this is not fair or ethical. They must be separated and sold at different prices. Good and bad quality cannot be mixed.

The Prophet (peace be upon him) prohibited cheating in trade. One common example was mixing different qualities of products—such as blending dry and wet wheat together—to deceive buyers.

Once, the Prophet (peace be upon him) visited the marketplace after a short rain. He placed his hand inside a heap of wheat and found the top layer dry but the inside wet. He asked, “Who owns this wheat?” A companion answered, and the Prophet (peace be upon him) inquired further: “What is this?”

The companion explained that the wheat had been affected by rain, to which the Prophet (peace be upon him) responded that if this was the case, the seller must separate the two and make the difference clear to buyers—pricing the dry and wet wheat accordingly.

Then he declared:
“Whoever cheats us is not one of us.”

This is the foundation of modern consumer rights laws.

The consequences of cheating in business

Many traders do not perceive their actions as cheating, but mixing different qualities of products is a form of deception.

For example, some sellers display only the best-quality fruits or vegetables on top, while hiding lower-quality produce underneath. This is deceptive and unjust.

What drives people to take such shortcuts? Greed, in an attempt to charge premium prices for inferior goods. Also a desire for higher profits over ethical practices.

However, cheating removes barakah (blessings) from one’s business. While dishonest traders might fool customers temporarily, they eventually lose the trust of the community and suffer in the long run.

This is why Allah revealed Surah Al-Mutaffifin, which warns against fraudulent trade practices, including cheating in measurements, pricing, and quality. The concept of cheating goes against the concept of fairness and justice. Any one on the receiving end of this you would object to it.

Islam encourages trade and independence

Islam actively promotes trade and business. The Prophet (peace be upon him) encouraged people to engage in commerce, highlighting the importance of financial independence.

At that time, large corporations and monopolies did not exist as they do today. Business was largely independent, and the Prophet (peace be upon him) urged Muslims to run their own businesses whenever possible, and be their own boss.

While not everyone can be an entrepreneur, those who are able should have the intention to seek the halal.

Misconceptions about trusting allah for rizq

Some misguided individuals claim to trust Allah for sustenance yet remain idle, expecting provisions to fall into their laps. However, Allah commands in the Quran:

هُوَ ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ ذَلُولٗا فَٱمۡشُواْ فِي مَنَاكِبِهَا وَكُلُواْ مِن رِّزۡقِهِۦۖ وَإِلَيۡهِ ٱلنُّشُورُ

“Walk through the earth and seek your rizq.” (Surah Mulk, 67:15)

Similarly, Allah says, “Spend from the good things you have earned”:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَنفِقُواْ مِن طَيِّبَٰتِ مَا كَسَبۡتُمۡ وَمِمَّآ أَخۡرَجۡنَا لَكُم مِّنَ ٱلۡأَرۡضِۖ وَلَا تَيَمَّمُواْ ٱلۡخَبِيثَ مِنۡهُ تُنفِقُونَ وَلَسۡتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغۡمِضُواْ فِيهِۚ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ غَنِيٌّ حَمِيدٌ

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise. (Surah Baqarah 2:267)

The wording “earned” indicates that rizq is granted through effort. While Allah provides for all creation, one must actively seek provisions.

The Prophet (peace be upon him) emphasised that our rizq has already been recorded for us. According to various hadith narrations, when a person is in the womb, an angel is sent to write four things:

1. Your rizq (provision).
2. Your lifespan.
3. Your actions.
4. Your final destination (whether Jannah or Jahannam).

Hudhaifa bin Usaid (may Allah be pleased with him) narrated that Allah’s Messenger (ﷺ) said:

عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ، يَبْلُغُ بِهِ النَّبِيَّ صلى الله عليه وسلم قَالَ ‏ “‏ يَدْخُلُ الْمَلَكُ عَلَى النُّطْفَةِ بَعْدَ مَا تَسْتَقِرُّ فِي الرَّحِمِ بِأَرْبَعِينَ أَوْ خَمْسَةٍ وَأَرْبَعِينَ لَيْلَةً فَيَقُولُ يَا رَبِّ أَشَقِيٌّ أَوْ سَعِيدٌ فَيُكْتَبَانِ فَيَقُولُ أَىْ رَبِّ أَذَكَرٌ أَوْ أُنْثَى فَيُكْتَبَانِ وَيُكْتَبُ عَمَلُهُ وَأَثَرُهُ وَأَجَلُهُ وَرِزْقُهُ ثُمَّ تُطْوَى الصُّحُفُ فَلاَ يُزَادُ فِيهَا وَلاَ يُنْقَصُ ‏”‏

When the drop of (semen) remains in the womb for forty or forty five nights, the angel comes and says: My Lord, will he be good or evil? And both these things would be written. Then the angel says: My Lord, would he be male or female? And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded. Then his document of destiny is rolled and there is no addition to nor subtraction from it. (Sahih Muslim)

Since Allah’s knowledge is all-encompassing, He already knows what a person will do throughout their life. However, the test is in how one attains their rizq—whether through halal means or haram means.

The Prophet (peace be upon him) said a person will not die until they receive their full rizq and complete their lifespan.

Abu Umamah (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him)

عَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ رَوْحَ الْقُدُسِ نَفَثَ فِي رُوعِيَ أَنَّ نَفْسًا لَنْ تَمُوتَ حَتَّى تَسْتَكْمِلَ أَجَلَهَا وَتَسْتَوْعِبَ رِزْقَهَا فَأَجْمِلُوا فِي الطَّلَبِ وَلا يَحْمِلَنَّ أَحَدَكُمُ اسْتِبْطَاءُ الرِّزْقِ أَنْ يَطْلُبَهُ بِمَعْصِيَةٍ فَإِنَّ اللَّهَ لا يُنَالُ مَا عِنْدَهُ إِلا بِطَاعَتِهِ

“Verily, the Holy Spirit inspired in my mind that a soul will never die until it finishes its term and consumes its provision. Thus, be graceful in seeking provision, and let not one of you allow the delay of provision to compel him to seek it by disobedience. Verily, Allah does not grant what is with Him but by obedience to Him.” (Ḥilyat al-Awliyā’)

This means that no one will pass away a moment before or after the time decreed by Allah – not by a second. It also means if your rizq is delayed, it is a test, not a reason to resort to haram earnings.

Some people rush toward haram income when faced with financial difficulty, believing it is their only option. However, this is exactly where the test lies – whether one will remain patient and trust Allah or fall into forbidden practices.

True tawakkul (reliance on Allah)

The Prophet (peace be upon him) stated we should rely on Allah with true reliance, as He provides for us as He provides for birds, who leave their nests in the morning with empty stomachs and return full by evening.

Umar ibn al-Khattab (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said,

عَنْ عُمَرَ بْنِ الْخَطَّابِ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ أَنَّكُمْ كُنْتُمْ تَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرُزِقْتُمْ كَمَا يُرْزَقُ الطَّيْرُ تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا

“If you were to rely upon Allah with reliance due to Him, He would provide for you just as He provides for the birds. They go out in the morning with empty stomachs and return full.” (Tirmidhi)

Notice that Allah deliberately mentioned birds, who are diminutive and fragile, rather than powerful animals like lions or tigers. Yet they trust Allah and actively seek their sustenance. They do not remain in their nests waiting for food to come to them; they go out in search of it, trusting that Allah will provide.

True reliance on Allah (التوكل الحقيقي) is different from passive reliance. True tawakkul is certainty in the heart, without doubt, that Allah will provide for you no matter, unlike reliance which is weak, filled with doubts, expressed by words, without deep conviction.

Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : “يَقُولُ اللَّهُ تَعَالَى: أَنَا عِنْدَ ظَنِّ عَبْدِي بِي

Allah the Almighty said: I am as My servant thinks I am. (Bukhari)

If you hold a good opinion of Allah, He will never disappoint you. If you have a doubt, then you will be disappointed.

Part of trusting Allah is being active

Trust in Allah (tawakkul) is essential, but it must be paired with effort. If one fully trusts in Allah, He will provide for them. However, trust without action leads to disappointment.

The Prophet (peace be upon him) encouraged people to seek halal earnings and be active in their pursuit of sustenance.

A young man approached the Prophet (peace be upon him) asking for financial help. The Prophet gave him money the first time, but when he returned a second time, the Prophet realized he was beginning to rely on asking for handouts rather than working for his livelihood.

The Prophet (peace be upon him) advised that it would be better for him to take a rope and an axe, chop wood, sell it, and earn money rather than beg from people, which is humiliating.

Abu Hurayrah (may Allah be pleased with him) narrated that Allah’s Messenger (ﷺ) said:

عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ “‏ وَالَّذِي نَفْسِي بِيَدِهِ لأَنْ يَأْخُذَ أَحَدُكُمْ حَبْلَهُ فَيَحْتَطِبَ عَلَى ظَهْرِهِ خَيْرٌ لَهُ مِنْ أَنْ يَأْتِيَ رَجُلاً، فَيَسْأَلَهُ، أَعْطَاهُ أَوْ مَنَعَهُ ‏”‏‏.‏

“By Him in Whose Hand my life is, it is better for anyone of you to take a rope and cut the wood (from the forest) and carry it over his back and sell it (as a means of earning his living) rather than to ask a person for something and that person may give him or not.” (Bukhari)

Entrepreneurship and seeking halal earnings

The Prophet (peace be upon him) encouraged believers to have a mindset of self-sufficiency and entrepreneurship, to start their own businesses and seek halal sustenance through ethical means and to create jobs. Have the right intention (niyyah), engage in honest and ethical dealings, be fair with people. Never justify harming or cheating others in the pursuit of wealth.

Learning about halal earnings is just as important as learning about salah, zakah, and other religious duties.

The impact of earnings on worship

What one earns affects the validity of their worship. If a person’s income is haram, their supplications may not be accepted.

The Prophet (peace be upon him) described a dusty, dishevelled traveller who fulfilled all the conditions of an accepted dua, but whose dua was rejected because of his haram consumption.

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ)

said:

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ صلى الله عليه و سلم “إنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إلَّا طَيِّبًا، وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ تَعَالَى: “يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا”، وَقَالَ تَعَالَى: “يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ” ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إلَى السَّمَاءِ: يَا رَبِّ! يَا رَبِّ! وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لَهُ؟”. [رَوَاهُ مُسْلِمٌ]

 “Allah the Almighty is good and accepts only that which is good. And verily Allah has commanded the believers to do that which He has commanded the Messengers. So the Almighty has said: “O (you) Messengers! Eat of the tayyibat [all kinds of halal (legal) foods], and perform righteous deeds.” [23:51] and the Almighty has said: “O you who believe! Eat of the lawful things that We have provided you.” [2:172]” Then he (ﷺ) mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!,” while his food is haram (unlawful), his drink is haram, his clothing is haram, and he has been nourished with haram, so how can [his supplication] be answered? (Muslim)

Despite his humility and desperate state, Allah does not accept his dua because:

• His food is from haram sources.
• His drink is from haram sources.
• His entire livelihood is built on haram earnings.

Even though this person meets the conditions for an accepted supplication – humility, travel, raising hands in prayer, calling upon Allah sincerely – he missed the most important condition, as his haram earnings prevent acceptance.

This shows clearly that haram income directly affects the validity of worship and supplications.