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Resolutions of Iftaa' Board

Resolution No.(200) Amount of Zakah of Fitr

Date Added : 02-11-2015

Resolution No.(200) (10/2014) by the Board of Iftaa`, Research and Islamic Studies for the year 1435 A.H.

Amount of Zakah of Fitr

Date:25/Sha`ban/1435 A.H corresponding to 19/6/2014 A.D

All praise be to Allah, peace and blessings be upon Prophet Mohammad and upon his family and righteous companions:

The  Board, in its 8th session held on Thursday (25 /Sha`ban/ 1435AH) corresponding to  (19/6/2014AD), reviewed  the issue of estimating the amount of Zakah of Fitr. After careful review  and deliberation, it decided the following:

Giving Zakaatul-Fitr is an obligatory act of worship in Islam and one aspect of social solidarity which characterizes our forbearing  Islamic Sharia particularly in the sacred month of Ramadan, the month of piety, goodness and kindness. Therefore, it has been prescribed during the sacred month of Ramadan as an  obligation on every Muslim who possesses enough food exceeding his or his family's basic needs for the duration of the day or night of 'Eed. Any Muslim who meets this condition has to give it on behalf of everyone he is obliged to spend on, such as his wife, children, parents and even his baby who was born before the sunset of the last day of Ramadan.

Ibn 'Umar narrated: “Allah's Apostle made it incumbent on all the slave or free Muslims, male or female, to pay one Sa' of dates or barley as Zakat-ul-Fitr.”{Bukhari&Muslim}.

Abu Sa'id Al-Khudri narrated: ”In the life-time of the Prophet we used to give one Sa' of food or one Sa' of dates or one Sa' of barley or one Sa' of raisins (dried grapes) as Sadaqat-ul-Fitr.”{Bukhari&Muslim}.

 

The amount of Zakatulfitr is one Sa` (2.5 kg) from what the people of that country  eat the most, and it is  lawful to give its value in currency.

 

Since the price of one kg of wheat is estimated at (60) piasters, every individual has to give (150) piasters as a minimum for Zakatulfitr, and one who wishes to give more may estimate the value of other food items such as dates and raisins in line with what they can afford, and their reward is due from Allah. It is better if it is given out on 'Eed day but if it is given on the first day of Ramadan then that is also sufficient.

It is the religious duty of all Muslims to honorably hold this symbol of God, and make sure that it is given to the needy in its due time  for it purifies the souls of those who do so. Therefore, it is due on the child and the sick who are exempted from fasting in Ramadan. Ibn Abbass(May Allah be pleased with them) narrated that the Prophet(PBUH) described Zakatulfitr as: “ Purity to the fasting Muslim from vain talk and obscenity, and food to the needy.”{Abu Dawood}.

We pray that Allah accepts our acts of obedience and forgive our sins. And Allah knows best.

 

The Mufti General of The Hashemite Kingdom of Jordan: Abdulkareem Al-Khasawneh

Prof. Haiel Abdulhafiez/ Member. Prof. Abdulnassir Abulbassal/Member

His Eminence Sheikh Sai`d Hijjawi/Member. Dr.Yahi Albtoosh/Member

Prof.Mohammad Al-Khodat/Member. Dr. Moh. Khair Al-Esaa/ Member

Dr. Mohammad Al-Khalaylah/Member Dr. Mohammad Al-

Zou`bi/Member

Dr. Wassif Al-Bak`kri/ Member

 

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Summarized Fatawaa

What is the ruling on brown discharge before the menstrual period? Is it considered part of menstruation (Hayd)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Dusky discharge (Kudrah), reddish discharge (Humrah), and yellowish discharge (Sufrah) are all considered menstruation (Hayd) if they occur during the time of the menstrual cycle. If their duration exceeds a day and a night, and the period persists from the first sight of the discharge until the cessation of the menstrual blood—provided the total duration does not exceed fifteen days—then all of it is menstruation. However, if the duration exceeds fifteen days, then the discharge is not considered menstruation, but rather chronic irregular bleeding (Istihadah). And Allah the Exalted knows best.

How is the meat of the 'aqīqah to be distributed?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the 'aqīqah is a recommended one (mandūbah), it is obligatory to give some portion of it in charity to the poor — even if the amount is small — with the minimum being approximately half a kilogram of meat.
The most preferable manner of distribution is to divide it into three equal portions, as with the uḍḥiyyah:
 
One third for the guardian and his household to eat from
One third to be given in charity to the poor
One third to be gifted to friends and neighbours, even if they are wealthy
 
It is furthermore more preferable to send the food to the poor already cooked, rather than inviting them to come and eat. And Allah Almighty knows best.

What is the ruling on water that contains ornamental fish — does it become impure on account of their waste?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The water in a pond containing ornamental fish is pure so long as it has not been altered, for a small amount of fish waste (rawth) is pardoned and overlooked — provided it does not change the water.
It is stated in Ḥāshiyat al-Jamal ʿalā Sharḥ al-Manhaj (Vol.1/P.178): "A small amount of hair from a non-edible animal is pardoned, as is a small amount of hair from a riding animal — on account of the hardship involved in avoiding it — and likewise a small amount of fish waste is pardoned, unless it alters the water." And Allah the Almighty knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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