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Resolutions of Iftaa' Board


Resolutions of Iftaa' Board

Resolution No.(191): "Over Denouncement of the Israeli Attempts To Divide Al-Aqsa Holy Mosque"

Date Added : 19-11-2015

Resolution No.(191)(11/2013) by the Board of Iftaa`, Research and Islamic Studies:

"Over Denouncement of the Israeli Attempts To Divide Al-Aqsa Holy Mosque"

Date: the 2nd of Muharram , 1435 A.H, corresponding to the 6th of November , 2013 A.D.

 

 All perfect praise is due to Allah, The Lord of The Worlds; and may His peace and blessings be upon Prophet Mohammad and upon all his family and companions:

The Board of Iftaa`, Research and Islamic Studies discussed, in its tenth session held on the above given date, the Israeli aggression against Al-Aqsa Mosque; consequently, it has issued the following statement :

 Allah ,The Exalted ,Has Honored Al-Aqsa Mosque with a special status in the hearts of all Muslims, emanating from the essence of their belief  as it is the first of the two Kiblahs (Al-Aqsa Mosque and The Sacred Mosque of Makkah), the second of the two holy mosques (The sacred mosques of Makkah and Medina), the third of the Haraams as well as the place from where the Messenger (PBUH) embarked on his nocturnal journey (Al-Israa`wal Mi`raaj). Al-Aqsa Mosque is a sacred destination that the hearts of Muslims long to, and where their  rewards  are multiplied. The Messenger (PBUH) said: “You should not undertake a special journey to visit any place other than the three mosques: the Sacred Mosque of Makkah, this Mosque of mine and Al-Aqsa Mosque (of Jerusalem )." {Agreed upon}.

We, members of The Jordan Iftaa` Board, who are privileged with a wise Hashemite leadership that spares no effort in restoring and defending Al-Aqsa Mosque based on a deeply-rooted Islamic conviction that tightly bonds all Muslims, stress our dismissal of the Israeli acts of escalation which are intended to provoke the feelings of  Muslims as well as divide and judaize  the Mosque. Allah, The Exalted, Said (What means): “And who does greater evil than he who bars God's places of worship, so that His Name be not invoked in them, and strives to ruin them?; such men might never enter them, save in fear; for them in this world is degradation; and in the Hereafter a mighty chastisement." {Al-Baqarah/114}. 

We highly appreciate the steadfastness of our Palestinian brothers  and commend their heroic defense of Jerusalem and the holy places. We beseech Allah to grant them victory and keep them strong. In this era, it is the duty of  Muslims: people, leaderships, governments or thinkers to defend Al-Aqsa against different threats and offences.

 We sincerely pray that Allah pardons our sins , achieves our aspirations , grants us victory  and helps us retrieve our holy places; that is surely no difficult matter for Allah. And all perfect praise be to Allah, The Lord of The World.

 

 Chairman of the Iftaa` Board 

The General Mufti of The Hashemite Kingdom of Jordan/Abd Al-Kareem Al-Khasawneh .

Prof.Haiel Abd Al-Hafeed /member               Prof.Abd Al-Naasir Abu Al-Basal

His Eminence :Sheikh Sa`id Al-Hijawi/member             Dr.Yahia Al-Botosh

Prof.Mohammad Al-Gdah                              Dr. Mohammad Khair Al-Es

Dr.Wasif Al-Bakri / member                            Dr. Mohammad Al-Khalaileh/member

Dr.Mohammad Al-Zo`bi/member      

 

 

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Summarized Fatawaa

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty 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.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

Is it incumbent on a husband to pay the alimony of his wife if she had left him and stayed at her parent`s without his permission?

When a wife leaves her house, and stays at her parent`s without asking her husband, she is considered a Nashiz (wife who refuses to abide by her husband’s orders), and so she doesn`t deserve an alimony.

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