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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

If a traveler settles or a sick person recovers while fasting, is it permissible for them to break their fast?

● If a sick person starts the day fasting and then recovers during the day, they must complete their fast.
● If a traveler starts the day fasting and then settles (returns or stops traveling) during the day, they must also complete their fast.
● It is forbidden for both of them to break their fast because the concession (rukhsah) is no longer valid once its reason disappears.

Must a person refrain from eating for the rest of the day if they break a fast of a vow (nadhr) or a make up fast (qada)?

 

Whoever observes a vowed fast (nadhr) or a makeup fast (qada) is prohibited from breaking it without a valid excuse. If they break it without a legitimate reason, they are sinful.
However, they are not required to refrain from eating for the rest of the day, because such restraint is only required out of respect for the month of Ramadan, not for other types of fasting.

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 of Islamic Law regarding one who slaughters a ewe and it turns out to have been pregnant, and is it permissible to slaughter the ewe if one knows it is pregnant?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person slaughters a ewe and it turns out to have been pregnant, the fetus becomes lawful (ḥalāl) by virtue of its mother's slaughter (tabaʿan li-ummihā).
It is stated in Mughnī al-Muḥtāj (Vol.6/P.158): "A fetus found dead [after the mother's slaughter], or found alive but in a state resembling that of a slaughtered animal [i.e., dying shortly after], becomes lawful — whether or not it had grown fur — provided it is found in the womb of a mother that was lawfully slaughtered, whether her slaughter was by cutting the throat, or by an arrow or hunting dog sent after her. This is based on the ḥadīth: 'The slaughtering of the fetus is [effected by] the slaughtering of its mother' [narrated by al-Tirmidhī, who graded it ḥasan, and by Ibn Ḥibbān, who graded it ṣaḥīḥ] — meaning that the slaughter which rendered the mother lawful renders the fetus lawful as well, by virtue of following her; and because the fetus is one of her constituent parts, and her slaughter renders lawful all of her parts."
This ruling differs, however, from the case of one who knows from the outset that the ewe is pregnant [and intends to sacrifice her specifically as the udḥiyah while pregnant] — in which case, according to the Shāfi'ī school, she does not fulfill the requirement of a valid sacrifice.
It is stated in Ḥāshiyat al-Bujayrimī 'alā al-Khaṭīb (Vol.4/P.335): "A pregnant animal does not fulfill the requirement [of a valid sacrifice], and this is the authoritative position (al-mu'tamad), because pregnancy diminishes the quality of the meat. As for why such an animal is nevertheless counted as complete [i.e., fully valid] in matters of zakāh, that is because the intent there is reproduction (nasl), not the quality of the meat.". And Allah, the Most High, knows best.

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