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Al-Iftaa` Personnel Regulation System



Iftaa' Department


Article (1):

This regulation shall be cited as "Al-Iftaa` Personnel Regulation System/2008 "and shall come into effect after the date of its publication in the official Gazette.

 

Article (2):

The following words and expressions, wherever used in this Regulation, shall have the meanings hereunder assigned to them, unless the context otherwise provides:

 

-The Grand Mufti: Grand Mufti of the Hashemite Kingdom of Jordan.

-The Department: General Iftaa` Department.

-The Secretary General: Secretary General of Iftaa` Department

-The Mufti: Any Mufti at the Department or its branches in governorates.

-The Mentor: Family mentor at the Dept. or governorate.

-The Researcher: Any researcher at the Dept. or governorate.

 

 

Article (3):

Salaries and raises of Iftaa` employees shall be as follows:

A-The Grand Mufti shall receive the salary and allocations of a Minister, in addition to (1500JDs) per month as an allowance for representing Al-Iftaa`.

B-The Secretary General shall receive the salary given to occupants of second class positions of the high category and the raises stipulated in the effective Civil Service Regulation, and an additional raise of (115%) from the basic salary.

C-A Mufti shall receive the following salary, annual increase and additional raise with a percentage from the basic salary:

Degree   Basic Salary (JD)   Annual Increase (JD)   Additional Raise

Special          715-815                   10                                         95%

First               655-705                   10         75%

Second          595-645                   10          75%

Third              535-585                   10                             75%

Fourth           475-525                   10           75%

Fifth               415-465                   10           75%

Sixth               355-405                   10           75%

 

D-Occupants of the  positions mentioned in this article(3) shall receive (40 JDs), per month, as an individual allowance, in addition to the family allowance stipulated in the effective Civil Service Regulation.

 

 

Article (4):

The Mufti shall be hired in accordance with the following requirements:

 

A-One who holds a BA in Sharia Sciences, at least (10) years have passed over his receiving this degree and have passed the tests conducted by the Iftaa` Council shall be given the salary of the first year based on the sixth degree. This is provided that years of experience, other than the ten years, are calculated. In addition, he shall be granted one annual increase for the first five years.

B-Master degree holders shall be granted two annual increases; whereas, PhD. holders shall be granted three annual increases.

C-By decision of the Iftaa` Council, the situations of the Muftis appointed before the provisions of this regulation were put into effect shall be adjusted, and in accordance with them.

 

Article (5):

A-An employee occupying the position of mentor and researcher shall be given an additional raise with a percentage of(100%) from the basic salary which he collects in accordance with the provisions of the effective Civil Service Regulation.

B-The rest of the Department`s employees shall be given an additional raise with a percentage of (50%) from the basic salary that each receivesin accordance with the provisions of the effective Civil ServiceRegulation.

C-It is permissible, by decision of the Iftaa` Council, to give bonuses to researchers against conducting research, entrusted to them, based on instructions issued by the Grand Mufti to that end.

 

Article (6):

In cases not stipulated for in this regulation, the effective Civil Service Regulation shall apply to the Department`s employees. To this end, the Iftaa` Council shall exercise the powers of the cabinet, and the Grand Mufti shall exercise the powers of the minister stipulated in this regulation.

 

Article (7):

Any text stipulated in another regulation that contradicts the provisions of this regulation shall not be effective.

 

Article (8): The Grand Mufti shall issue the necessary instructions for the execution of the provisions of this regulation.

 

 

 

Summarized Fatawaa

Are school exams a valid excuse for breaking the fast in Ramadan?

School and university exams are not considered a valid excuse for breaking the fast, as most students take their exams while fasting without experiencing extreme hardship. Fasting does not conflict with exam preparation, and a Muslim seeks strength in obedience to Allah for both worldly and spiritual matters.

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

What is the ruling of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

What is the ruling on performing the Witr prayer as a single rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to perform the Witr prayer as a single unit (rak‘ah). It was narrated from Ibn ‘Umar that a man asked the Messenger of Allah ﷺ about the night prayer, and the Messenger of Allah ﷺ replied: 'The night prayer is offered two by two (mathna mathna). If one of you fears the approach of dawn, let him pray a single rak‘ah to make what he has prayed odd-numbered (Witr) for him.' (Related by al-Bukhari & Muslim)). However, limiting the prayer to only one rak‘ah is considered 'contrary to the preferred way' (Khilaf al-Awla).
 
It is stated in Al-Minhaj al-Qawim Sharh al-Muqaddimah al-Hadramiyyah (p. 137): 'The minimum of Witr is one rak‘ah, but limiting it to that is contrary to what is best.'
 
The most complete form of Witr is eleven units, while the minimum level of 'perfection' is three units. It is stated in ‘Umdat al-Salik (p. 60): 'The minimum of Witr is one rak‘ah, and its maximum is eleven, performing the taslim (salutation) after every two units. The lowest level of perfection is three units with two separate taslims (meaning 2+1).' And Allah the Exalted knows best.

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