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Resolutions of Iftaa' Board

Resolution No.(193): "Ruling on Using the Zakah Money for the Treatment of the Poor at Al-Maqasid Alkhairiah Hospital"

Date Added : 22-11-2015

Resolution No.(193)(1/2014) by the Board of Iftaa`, Research and Islamic Studies:

"Ruling on Using the Zakah Money for the Treatment of the Poor at Al-Maqasid Alkhairiah Hospital"

Date: 7/Rabee` Al-Awwal/1435 AH, corresponding to 9/1/2014 AD.

 

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

In its first session held on the above given date, the Board of Iftaa`, Research and Islamic Studies reviewed the letter of His Excellency-The Minister of Awqaf and Islamic Affairs and Holy Places, which reads as follows: Your Grace  knows that the Zakah Committee of Hai Nazal and Ad-dra` Al-Gharbi Area (East of Amman) functions under the umbrella of the Zakah Fund, and it has established a big charity-oriented project, which is “Al-Maqasid Al-Khairiah Hospital.“ It consists of seven floors built on a ten-thousand cubic meter lot of land, it takes a hundred and eleven beds, its cost  exceeds four million JDs, it has modern medical equipments, and a qualified staff have been hired to make it fully operational. The hospital offers its services to the public at minimum cost. However, the same service is provided to the poor after conducting field studies supervised by the Zakah Fund Committee which, in its turn, determines the exemptions and discounts to be offered to members of that class.

The Administrative Board of the Zakah Fund  has approved to give three thousand JDs to this hospital,  provided that the money is used to cover the treatment of the poor patients specified by the Fund, and that the whole matter be referred to the Iftaa` Board to clarify the Sharia ruling concerning it.

 After careful study and deliberation, the Board decided the following: 

Treating poor patients isn’t only a recommended act of charity but also a responsibility that must be shouldered by organizations and communities because failing to do so negates the principles of Islamic Sharia and humanity. The Prophet (PBUH) said in this regard: “The believers in their mutual kindness, compassion and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with wakefulness and fever". {Bukhari&Muslim}.

Since poverty and need are among the key channels of Zakah disbursement, as prescribed in the Holy Quran and according to the consensus of the Muslim scholars, the Board views that there is no harm in dedicating a sum of the Zakah money to cover the treatment expenses of the poor, or the needy so long as honesty in spending and justice in distribution are observed. In this case, the administration of the Zakah Fund functions as a proxy in transferring the Zakah into the possession of the poor; therefore, there is no harm if the Zakah takes the form of treatment since the Shafi`e School of Jurisprudence  and other scholars allowed the Zakah proxy: “to buy a medication to the poor” instead of giving him/her the money {Moghni Al-Mohtajj, vol.4/pp.186}. This way, the objective of Sharia is met, and the needs of the poor are attended to. This is because treatment is one of the most essential needs that should be met sufficiently. 

We advise the givers of Zakah to support this hospital, and we advise those in charge of it to Fear Allah and observe kindness as far as management and service are concerned, and to seek the reward from Allah Alone. And Allah Knows Best.

 

Chairman of the Iftaa` Board: The Mufti General of the Hashemite Kingdom of Jordan

 His Grace Sheikh Abdulkareem Al-Khassawwneh

Vice-Chairmanof the Iftaa` Board: Prof. Ahmad Hilayel

Prof. Hayel Abdulhafeez/ Member

Prof. Abdulnasser Abu Al-Bassal

His Eminence Sheikh Sa`eed Hijjawi/ Member

Dr. Yahia Al-Bottoosh/Member

Prof. Mohammad Al-Qudah/Member

Dr. Mohammad Al-Khalayleh/Member

Dr. Mohammad Al-Z`oubee/Member

Dr. Wassif Al-Bakhri/Member

 

 

 

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Summarized Fatawaa

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

What is the ruling on someone who curses the religion or commits an act of disbelief during the day in Ramadan?

Whoever apostatizes (leaves Islam) while fasting, their fast is invalid. Cursing the religion is an act of apostasy (may Allah protect us from it). Such a person must return to Islam by pronouncing the Shahadah (testimony of faith), seek Allah’s forgiveness, refrain from eating and drinking for the rest of the day, and make up for that day’s fast later.

What is the ruling on the fasting of a woman who has reached menopause if menstrual blood flows?

If a woman reaches the age of menopause (which is usually sixty-two) and her menses have ceased, then she sees blood after that, and its duration is not less than a day and a night (24 hours), it is menstruation (hayd). If it is less than a day and a night, she is considered as having non-menstrual vaginal bleeding (mustahada), so she fasts and prays. However, she must perform ablution for every obligatory prayer after its time enters, pray immediately, and be treated as a person with a continuous condition. There is no specific end limit for a woman's menstruation; it is possible as long as the woman is alive. And Allah the Almighty knows best.

If someone regularly fasts the six days of Shawwal, are they obligated to fast them every year?

A person is not obligated to fast the six days of Shawwal every year, even if they have made it a habit. However, someone who regularly performs a good deed should not abandon it as long as they are able.

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