Q.1. A Muslim in Canada works in a bank where his job involves providing capital for clients to ensure that they can carry out their projects. All such deals involve interest. Is such work permissible in Islam? If not, does it mean that working in a bank or a financial institution is forbidden?

Q.2. A certain person helps his poor relatives and friends, and also supports mosques and Muslim centers engaged in social work and providing services for poor people. Does this count as paying his zakah?

Mazhar Khan

A.1. Much of the work banks do is interest-based, especially in the West where interest is accepted as an essential element of national economy. Hence, the rate of interest is normally fixed by the central bank that takes into consideration several factors. A number of scholars are of the view that interest cannot be equated with usury, not in all cases at any rate. They point out differences and some of their arguments are sound and valid. However, the majority of scholars continue to consider interest as another version of usury. Hence they consider any dealing that is based on interest to be forbidden.

The prohibition of usury is one of the strictest in Islam. The Prophet says: “God curses the person who devours usury, the one who pays it, the clerk who writes the contract between them and the two witnesses to that contract.” In the Qur’an God gives a stern warning that any community that does not stop usury shall be at war with God and His Messenger. There can be nothing more fearsome. Therefore, it is far better that one should not be involved with usury in any capacity.

When a person works for a bank, he should try to work in such areas that do not involve interest. If he cannot do so, then he should try to find a job outside banking. He does not need to quit his job before finding a new one. In fact he should stay, but he should be seriously looking for another job.

A.2. The payment of such money qualifies as zakah only if two conditions are met. The first is that the person making the payment intends such donation as payment of zakah, because every action is credited on the basis of the intention behind it. The Prophet says: “Actions are but by intentions. Each person shall have only what he intends his action for.” So, without formulating a clear intention that one is making a particular payment as part of his zakah liability, the payment cannot count as zakah. The other condition is that the recipients or the purposes for which payment is made qualify as beneficiaries of zakah. God has defined eight classes of people and actions for which zakah should be paid. No other person or purpose can be funded by zakah money. These beneficiaries are outlined in the verse that says: “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveler in need. This is a duty ordained by God, and God is All-Knowing, Wise.” (9: 60)

So, when you need to calculate your zakah next time, it is advisable if you make out a list of the people and the purposes where you wish to spend it. Whatever you donate beyond that will be highly rewarded, God willing, but it will be sadaqah or charity, and you can pay it to anyone or any good purpose you choose.

Women’s Hair and Ablution

Q. When a woman needs to take a bath for purification, she is often troubled if her hair is very long, particularly if the time at her disposal is short. This leads to problems, particularly if as a result she shows reluctance to respond to her husband’s desire. Is there a way out? Is it permissible for a woman to wear her hair short?

Khalifa

A. Let me first of all clarify that there is no Islamic requirement that women must wear their hair long. In some Muslim communities, people feel that Islam prohibits that a woman should cut her hair, or wear it short. This is merely cultural in those communities. It is not a religious requirement. This means that a Muslim woman could wear her hair at any length she prefers.

When a woman has finished her menstrual period, she is required to take a bath or a shower. Both husband and wife are required to do the same after sexual intercourse. This involves washing one’s head and body with water. However, the problem of a woman with long hair is not a modern one. It has been there all the time. Hence, we have clear guidance from the Prophet (peace be upon him) on this point. A woman said to the Prophet: “Messenger of God! I am a woman who ties my hair in plaits. Should I undo my plaits for ghusl, i.e. the bath required removing the state of ceremonial impurity?”

The Prophet answered: “No. It is sufficient for you to use the fill of your cupped hands three times, and then wash the rest of your body, and you will be in a state of purity.” (Related by Muslim, Ahmad and Al-Tirmidhi.) This makes it clear that a woman needs to take water in her hand three times and wet her hair, rubbing it at root. There is no need to wash her hair fully.

Another Hadith confirming this is reported by Lady Aishah who heard that Abdullah ibn Umar advised women to undo their hair when they need to do the ghusl. She remarked: “It is amazing that Ibn Umar is asking women to undo their hair. Why does he not ask them to shave their heads? I used to do the ghusl with God’s Messenger, using the water in one container, and I would do no more than wash my head with the fill of my hand three times.” (Related by Muslim and Ahmad.)