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Resolutions of Iftaa' Board

Resolution No.(208): "Ruling on Trading with Dealcoholized Grape Wine"

Date Added : 05-10-2015

Resolution  No. (208)(18/2014), by The Board of Iftaa, Researches and Islamic Studies:

"Ruling on Trading with Dealcoholized Grape Wine"

Date: 30/Zolqidah/1435 A.H, corresponding to 25/9/2014 A.D

 

All perfect praise is due to Allah, blessings and peace be upon Prophet Mohammad and upon his family and companions.

The Board of Iftaa`, Research and Islamic Studies reviewed, in its twelfth session held on Thursday (30/Zolqidah/1435 A.H)-(25/9/2014 A.D), the letter sent by His Excellency, the Director General of the Jordan Food and Drug Administration in which he requested clarifying the Sharia ruling on the percentage of alcohol in “ Alcohol free grape juice “ product coming from Spain. The product is manufactured through fermentation first, then alcohol is processed out of it, without adding any chemicals, and that traces of alcohol remain in it, but these don`t exceed (0.04%) in the final product. It is worth mentioning that the product has a “Halal” certificate from the country of origin. It is also exported by the Kingdom of Saudi Arabia and the State of Kuwait.

After careful study and deliberation, the Board determined:

It is forbidden to have an intoxicant drink which is branded as “wine” even if it was dealcoholized  afterwards. The majority of the Muslim scholars deem that “wine” doesn’t become pure through being processed by human beings. This opinion is supported by the narration of Anas (May Allah be pleased with him) who reported that: ”when the Prophet (PBUH)  was asked if it is possible to process wine into vinegar, he said: (No)” {Muslim}. In addition, warding off harm lies in hindering such industry from becoming a reason for promoting and selling alcoholic drinks under the pretext that they are being processed and dealcoholized. And Allah Knows Best.

 

Head of the Iftaa` Board, The Grand Mufti of the Hashemite Kingdom of Jordan, His Grace Sheikh Abdulkareem Al-Khasawneh.

Prof. Ahmad Helayel/ Member

Dr. Hayel Abdolhafeez/ Member

Dr. Yahia Al-Botoosh/ Member

His Eminence, Sheikh Sa`ied Hijjawi/ Member

Dr. Mohammad Khair Al-Essa/ Member

Prof. Abduln`nassir Abu Al Bass`al/ Member

Dr. Mohammad Al-Khalayleh/ Member

Prof. Mohammad Al-Qodah/ Member

Dr. Wasif Al-Bakkri/ Member

Dr. Mohammad Al-Zou`bi/ Member

 

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Summarized Fatawaa

What are the Sharia consequences when the sacrificial time for the uḍḥiyyah comes to an end?

 
 
 
 
 
 

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
If the sun sets on the final day of Tashriq (the 13th of Dhu al-Hijjah) and the Udhiyah (sacrificial animal) has not yet been slaughtered, its designated time has expired. Should a person slaughter it after this point, it will not be counted as an Udhiyah.
 
However, if the sacrifice was a vowed one (Mandhurah), they are strictly obligated to slaughter it as a makeup act (Qada’), and its meat must be distributed entirely according to the rules governing vowed sacrifices.
 
It is stated in Bushra al-Karim (p. 702): "If one slaughters after sunset on the final day [of Tashriq]... it does not count as an Udhiyah, unless it was a vowed sacrifice, in which case it is fulfilled as a makeup act (Qada’)." And Allah the Almighty Knows Best.

Does undergoing surgery under anesthesia break the fast?

Anesthesia itself does not break the fast because anesthetic gases have no physical substance (jirm), and subcutaneous anesthesia injections do not reach the body cavity (jauf). However, this is on condition that the person is conscious at some point during the fasting hours:
● If they were awake at the beginning of the day, their fast remains valid.
● If they wake up even for a moment before sunset, their fast is also valid.
However, if the surgery involves the entry of foreign substances into the body cavity, their fast is invalidated, and they must make up for that day later.

Is it a condition for I‘tikaf to be performed in the mosque?

Yes, for I‘tikaf to be valid, it must be performed in a mosque. I‘tikaf is not valid if performed at home or elsewhere.

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.

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