Guidelines on the kind of helping in sin that is prohibited

Praise
be to Allah

Firstly:

It is forbidden to help others in sin, because Allah, may He
be exalted, says (interpretation of the meaning):

“Help you
one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but
do not help one another in sin and transgression. And fear Allah. Verily,
Allah is Severe in punishment”

[al-Maa’idah
5:2].

And the Prophet (blessings and peace of Allah be upon him)
said:

“Whoever calls people to guidance will have a reward like
that of those who follow him, without that detracting from their reward in
the slightest, and whoever calls people to misguidance will have a burden of
sin like that of those who follow him, without that detracting from their
burden of sin in the slightest.”

Narrated by Muslim in his Saheeh (4831)

And there are other texts which prove that the one who helps
someone else in sin is also sinning, such as the text which curses the one
who records riba and the two who witness it, and the curse on the one who
carries alcohol (to someone who will drink it) and on the one who presses
(the grapes etc with which it is made), and so on.

But not every kind of help is prohibited; rather what is
prohibited is deliberate help in which the one who offers it intends to help
the person in his sin, or direct help such as carrying alcohol or writing
down contracts involving riba.

With regard to indirect help, when one does not deliberately
intend to help in sin, this is not prohibited; if it were to be prohibited,
it would cause a great deal of hardship to people.

For example, it is confirmed that it is permissible to
interact with the disbelievers in terms of buying, selling, lending,
borrowing, and holding items in pledge, as is indicated by the saheeh Sunnah,
even though this involves indirectly helping them (in sin), because it is
benefitting the disbeliever in financial terms, and enabling him to use that
wealth in haraam things such as riba and the like, yet despite that Islamic
teaching overlooks this kind of helping.

Dr Waleed al-Munaysi, a member of the Council of Islamic
Fuqaha’ in America, said:

The issue of guidelines on helping in sin and transgression
was the subject of a lengthy discussion and debate among the members of the
Council of Islamic Fuqaha’ in America, in its fifth session held in Bahrain
in 1428 AH.

To sum up the conclusion they reached: helping in sin and
transgression falls into four categories:

1. 

Direct and
intentional help, such as someone who gives alcohol to another person with
the intention of helping him to drink it.

2. 

Unintentional,
such as selling prohibited things that have a permissible use, if there is
no intention to help them in using them in prohibited ways.

3. 

Intentional but
indirect, such as someone who gives another person money with which to buy
alcohol. That may also include indirect manslaughter.

4. 

Indirect and
unintentional, such as someone who sells things that may be used for lawful
or unlawful purposes, and does not intend to help those who use them for
unlawful purposes, such as someone who gives another person money not for
the purpose of buying alcohol. If he buys alcohol with it and drinks it,
there is no sin on the one who gave him the money, so long as he did not
intend to help him with something unlawful.

This fourth category also includes buying
and selling and renting from the mushrikeen and Muslims who are evildoers,
and giving money to them in charity.

The decision of the council was that the first three types
are haraam and the fourth type is permissible, which is the one that is not
direct and not intentional. End quote.

http://www.ahlalhadeeth.com/vb/showthread.php?t=229787

An exception is made from the fourth category in cases where
it is known or thought most likely that the person who is helped will use it
for sinful purposes. For this reason many of the fuqaha’ prohibited the sale
of grapes to someone who will press them for wine, and the sale of weapons
during times of turmoil, even though grapes and weapons may be used for both
lawful and unlawful purposes.

Therefore Shaykh al-Islam Ibn Taymiyah (may Allah have mercy
on him) said: Every garment that he thinks will most likely be used for
sinful purposes, it is not permissible to sell it to or sew it for one who
will use it for sinful and wrong purposes. … The same applies to everything
that is basically permissible, when it is known that it will be used for
sinful purposes.

End quote from Sharh al-‘Umdah (4/386)

Going back to your question, it seems that offering direct
help to this employee would mean someone taking him there in his car, or
buying him a ticket of admittance, and the like.

As for simply allowing him to park his car, this is indirect
help, and there is not necessarily any connection between that and the sin;
he may not go to the match, or he may go but not commit any unlawful action,
such as looking at ‘awraat or mixing in haraam ways. In principle, it is
essential to differentiate between going to commit sin and going to do
something permissible that may be accompanied by something sinful, as the
fuqaha’ differentiated between someone who rents out his house to be used
for sinful purposes, such as making it into a tavern, and someone who rents
out his house for permissible accommodation, but alcohol is drunk in it. The
former kind of renting is prohibited but not the latter.

Undoubtedly differentiating between direct and indirect help
will vary from one issue to another. So the faqeeh should try to examine the
case, with reference to what the fuqaha’ have mentioned about similar cases.

To sum up: letting this employee park his car in your
driveway is not directly helping him in sinful actions such as looking at
‘awraat or listening to music, and other evils that are present in the
stadium; rather it is helping him and comes under the same heading as
helping him by selling food, drink and clothing to him. That is not
prohibited on the grounds that it may help him to remain strong and healthy
and enable him to commit unlawful actions, because that is indirect and
unintentional help, therefore Islamic teaching overlooks it and permits us
to buy and sell and engage in commercial transactions with the disbelievers,
as mentioned above.

Secondly:

There is nothing wrong with allowing your relative to take
the entry test for admission to his studies using your laptop, even if he is
going to pay for his studies with an interest-based loan. That is because
studying is permissible, and you are only helping him with that, not with
the loan.

Rather it is forbidden for him to use your computer to get
this unlawful loan, because that comes under the heading of helping him with
that sin.

You should understand that whoever takes out an
interest-based loan, despite the fact that it is sinful, takes possession of
the money that he borrows and it is permissible for him to make use of it
with regard to his food, drink, accommodation, studies and other things, and
he does not have to get rid of any of these things. So there is nothing
wrong with you helping this relative and others with regard to permissible
studies.

Thirdly:

interest-free loans are prohibited if it is stipulated that a
penalty be paid in the event of late repayment, because this comes under the
heading of approving of riba, along with the possibility of actually falling
into riba.

It says in a statement of the Islamic Fiqh Council belonging
to the Muslim World League in Makkah, issued during its eleventh session,
statement no 8:

If the lender stipulates that the borrower has to pay a sum
of money as a financial penalty of a fixed amount or a specific percentage,
if there is any delay in repayment beyond the time agreed upon by both, then
this is an invalid condition, and he is not required to fulfil it; indeed it
is not permissible, regardless of whether the one who stipulated it was the
bank or anyone else, because this in and of itself is the riba of the
Jaahiliyyah that the Qur’an forbids. End quote.

See also: question no. 151892

And Allah knows best.