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Resolutions of Iftaa' Board

Resolution No. (315) : "Ruling on Pre-Slaughter Electrical Stunning of Birds."

Date Added : 17-07-2022

Resolution No.(315), By The Board of Iftaa', Researches and Islamic Studies:

"Ruling on Pre-Slaughter Electrical Stunning of Birds"

Date (27 of Thilgidah, 1443 AH), corresponding to (27/6/2022 AD).

 

 

Praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions

In its ninth meeting held on the above date, the Board of Iftaa` reviewed the resolution of the joint commission in charge of examining the use of electrical stunning of birds (Poultry) before slaughter in local slaughterhouses.

After thorough deliberations, the Board decided what follows:

Slaughtering an animal in accordance with Islamic Law is the condition that makes an animal`s meat lawful to eat and distinguishes it from dead animal, as reflected in the following verse (What means): "unless ye are able to slaughter it (in due form)." {Al-Ma`idah, 3}. Moreover, the Prophet (PBUH) said: "As long as it causes blood to flow, and Allah's Name has been mentioned over it, then eat it." {Agreed upon}. When jugular veins, food tract and windpipe of the animal whose life is stable are cut, its meat is lawful to eat, whether the slaughtering was done with or without the electrical stunning. What counts is that the stunning doesn`t lead to killing the animal on the spot or later, in case it was left without slaughtering, since the purpose behind the stunning is to relieve that animal and facilitate the slaughtering process. In order to achieve this purpose, the Board is of the view that using the electrical stunning based on the afore-stated conditions is permissible according to Islamic Law. The Board also considers that it is essential to implement the Jordan Standard Specification No.2060/214 issued by the Jordan Standards and Metrology Organization (JSMO) to guarantee the implementation of all the general requirements of the sanitary and safety standards of the product.

Given the difficulty of implementing technical requirements or specific standards on all the local slaughterhouses, due to their using different machines and production lines, the Board is of the view that the management of each slaughterhouse should submit an individual application to the (JSMO). This concerns its production line and in the event it uses electrical waterbath stunning of poultry before manual slaughtering by knife. In fact, this enables a special commission from the Iftaa` Department to participate with specialized technicians to arrive at a special Fatwa regarding the method used by the applicant slaughterhouse. The Fatwa will either permit or prohibit this method of slaughter based on the ground reality and after the joint commission carries out its checks. 

In addition, the Iftaa` Board recommends that a "Halal" certificate, which is issued by the Jordan Standards and Metrology Organization (JSMO) Conformity Certificate Directorate, is required. It also recommends strengthening the role of oversight regarding this certificate and the stunning process. And Allah The Almighty Knows Best. 

 

 

 

Grand Mufti of Jordan, Sheikh Abdulkareem Al-Khasawneh

Sheikh Sa`eid Hijjawi/ Member

Prof. Amjad Rasheed/ Member

Prof. Adam Nooh Al-Qhodah/ Member

Dr.Majid Darawsheh/ Member

Dr. Jameel Khatatbeh/ Member

Dr. Ahmad Al-Hasanat/ Member

Dr. Mohammad Younes al-Zou`bi/ Member

 

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Summarized Fatawaa

What is the ruling on bypassing a nearby mosque for a distant one?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a distant mosque has a larger congregation (Jama‘ah) while the congregation in the nearby mosque is smaller, and the congregation in the nearby mosque is not adversely affected by the worshiper's absence, then it is better for him to pray in the distant mosque with the larger congregation. However, if the congregation in the nearby mosque would be affected by his absence—such as if he is its Imam, or if his presence encourages others to attend—then praying in the nearby mosque is better. This ensures that the congregation is established in two different locations within the community. This is based on the saying of the Prophet ﷺ: 'A man's prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic' (Narrated by Ahmad, Abu Dawood, and An-Nasa'i). And Allah the Exalted knows best.

Is it required for a discerning child to make the intention at night if they wish to fast?

If a discerning child wishes to fast during Ramadan, they must make the intention at night because intention is one of the pillars of fasting, even though fasting is not obligatory for them.

What is the ruling on someone who possesses gold with the intention of saving/hoarding it, and owns nothing else — is he obligated to sell a portion of it in order to pay the zakāh due on it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh becomes immediately obligatory on cash, and likewise on gold — that which is not designated for a woman's personal adornment— once both reach the niṣāb (minimum threshold liable for zakah) and a full ḥawl (lunar year) has passed over them. It is not permissible to delay payment when it is genuinely possible to pay — meaning, when the wealth and the eligible recipients are both available. It is stated in Mughnī al-Muḥtāj (Vol.2/p.129): "Zakāh is obligatory immediately once it becomes feasible to pay it, meaning when the wealth and the eligible recipients are both present."
The one paying zakāh must discharge the obligatory zakāh due on saved (hoarded) gold either from the gold itself, or from its equivalent monetary value, in the event that no other funds are available — since paying from the gold itself is the original default (al-aṣl). It becomes permissible to pay from other funds instead only because zakāh is built upon the principle of ease and leniency, as stated in Asnā al-Maṭālib (Vol.1/p.366): "When a full ḥawl has elapsed on wealth other than trade goods... zakāh attaches to the actual asset itself (al-‘ayn), and the poor effectively become partners in it — even, for example, [becoming partners] in camels through the value of a sheep [owed as zakāh on them]... Paying from other wealth is permitted only because zakāh is built upon the principle of ease and leniency."
Accordingly: the one paying zakāh must discharge it either from the actual saved gold itself, or by selling a portion of the gold equal to the amount of zakāh owed. He may also borrow money to pay the zakāh, or pay the zakāh in installments before the ḥawl is complete [as an advance payment]. And Allah, the Exalted, knows best.

How should the udhiyah be distributed?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is obligatory to give the poor a portion of the meat from a voluntary sacrifice (Udhiyah al-Tatawwu’), which should not be less than approximately half a kilogram of raw meat. Other parts do not suffice for this obligation, such as the liver, tripe, or intestines.
It is Sunnah for the one offering the sacrifice to divide it into thirds: one-third for himself and his household to eat, one-third to be given as charity to the poor, and one-third to be given as a gift to friends and neighbors, even if they are wealthy. And Allah the Almighty knows best.

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