Q. I work for an insurance company, but some of my friends say that working for such a company or in the banking sector is forbidden because of the interest involved. Besides, I do not know where or how the company invests its income. Please advise.
S. Saleem
A. We cannot put banks and insurance companies together to seek a ruling that applies to both. They are two different types of business. Although many banks operate insurance services, or have their own insurance companies, this aspect of their business is different from the banking services they provide.
An increasing number of scholars are now subscribing to the view that insurance is legitimate, or halal, including life insurance. This is certainly my view. However, certain types of insurance policies involve the payment of interest. These have to be looked at separately on the basis of their details. Therefore, working for an insurance company is also legitimate. Sometimes, however, insurance companies employ people on commission to sell their services. These workers receive a commission, or percentage, on the basis of what clients they are able to provide to the company. This causes such people to present the service they are offering in a very attractive light, and they often hide certain aspects of what is involved. If a person does this, then he is guilty of misrepresentation, and this could be forbidden, depending on how serious it is.
Working for a bank is different. Interest is paid and charged by banks. The majority of scholars treat interest as a form of usury. The Prophet (peace be upon him) said: “God has cursed the person who devours usury, the one who pays it, the one who writes the contract between them and the two witnesses to the contract.” However, a person who is working for a bank and wants to change his job should not leave his work immediately without finding an alternative. He should make serious efforts to find alternative employment first, and then he quits his job in the bank.
Clarification Sought
Q. You have mentioned that if one joins the congregational prayer before the imam raises his head from ruku’ there is no need for the latecomer to repeat that rak’ah, even though he has not read the Surah Al-Fatihah. How is this possible when reading it is a condition for the validity of prayer, as you have mentioned on some occasions?
S. H. Imran
A. When it comes to worship, we do like the Prophet has taught us. He said: “Pray as you have seen me pray.” We therefore follow his guidance. He has taught us that if one is joining a congregational prayer which is already in progress, he is deemed to have completed a rak’ah if he joins it before the imam lifts from ruku’. Then this is the rule. We do not bring in other factors. It is true that certain schools of thought require everyone to read the Fatihah in every rak’ah, but even these apply the rule I have mentioned about a latecomer. Such is the Prophet’s guidance and such is the way we follow. When God gives us a concession we take it. In joining a prayer late, this is a concession that we operate.
