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Resolutions of Iftaa' Board

Resolution No.(212): "Ruling on Satellite Channels that Pretend Curing People with Ruqia"

Date Added : 05-10-2015

Resolution No.(212) (2/2015 A.D) by the Board of Iftaa`, Research and Islamic Studies:

“Ruling on Satellite Channels that Pretend Curing People with Ruqia“

Date: 21/Jumada Al-Olah/1436 A.H, correspomding to 12/3/2015 A.D

 

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

The Board has reviewed, in its third session held on the above date, the question sent by His Excellency, the Director General of Media Commission, Dr. Amjad Al-Qadhi, and reads as follows:

Some satellite channels broadcast programs and ads. that pretend treating diseases by the Quran and Al-Ruqia Al-Shariyah {Quranic verses and Prophetic supplications}. Could you inform me of your opinion as regards such method of treatment, and is it permissible for these channels to broadcast such programs for profit?

After careful study and deliberation, the Board decided what follows:

Nowadays, treatment with “Al-Ruqia Al-Shariyah” has become a means of deceiving people and employing religion for achieving private worldly benefits. This has become the job of some channels which seek to make people believe in superstitions in the name of the Quran although they know deep down that Allah has sent it down as a means of guidance, light, and belief, and not to be used for eating up people`s money, achieving fame or misleading them from the  true Sunnah of treatment which the Prophet (PBUH) commanded Muslims to follow as reflected in His hadith: “Seek treatment for there is no disease that Allah has created, except that He also has created its treatment, to the exclusion of one disease and that is  geriatric old age.” {Abu Dawood}. Every Muslim is capable of making Ruqia, governed by the conditions stipulated in Sharia, to himself and to his family, and not to adopt it as a profession for obtaining a profit and eating up people`s money unjustly.

Therefore, it is incumbent upon the officials in charge of media and religious affairs to stop all channels that pretend to cure diseases by the Quran and al-Ruqia al-Shariyah as a means of making a profit as well as programs that promote such a thing, since protecting the religion of Allah against such acts and maintaining its purpose of guiding people is an obligation. And Allah Knows Best.

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

Vice Head of the Iftaa` Board, Dr. Ahmad Hilayel

Dr. Yahia Al-Botoosh/ Member

Dr. Hayil Abdulhafeez/ Member

Sheikh Sa`ied Hijjawi/ Member

Dr. Mohammad Khair Al-Essa/ Member

Dr. Moh. Al-Qodah/ Member

Dr. Wasif  Al-Bakri/ Member

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

Dr. Mohammad Al-Khalayleh/ Member

Dr. Mohammad Al-Zou`bi/ Member

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Summarized Fatawaa

Is it permissible to divide a single Sa‘ of Zakat al-Fitr—or its equivalent value in cash—among more than one poor person?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Zakat al-Fitr is estimated at one Sa‘ per person, but the number of people to whom this Sa‘ can be given has not been specified. For this reason, it is permissible to distribute a single Sa‘ among more than one poor person. And Allah the Exalted knows best.

Is it permissible for a woman to ride a taxi without a Mahram (unmarriageable kin) in order to attend a gathering of knowledge?

It is permissible for the woman to pursue the knowledge that she needs in order to perform the religious requirements due on her if there was nobody to teach her at home, provided that there is no temptation involved. Moreover, we don`t recommend that she rides a taxi without a Mahram although such an act isn`t from the forbidden Khulwah (seclusion).

What is the ruling on a mother giving the Zakat of her wealth to her children?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible for a mother to give her children from the Zakat if they are among those who are eligible for it—such as being poor (Fuqara), possessing no wealth, and not being sufficiently provided for by the maintenance (Nafaqah) of others. This is based on the statement of the Messenger of Allah ﷺ regarding Zaynab, the wife of 'Abdullah ibn Mas'ud (may Allah be pleased with them both): (Your husband and your children are the most deserving of those upon whom you spend in charity) [Narrated by Al-Bukhari].
 
It is stated in [Al-Hawi al-Kabir, Vol. 8/P.537]: 'As for the wife, it is permissible for her to pay her Zakat to her husband from all the designated shares... Our evidence is the generality of the saying of Allah the Almighty: "Zakat expenditures are only for the poor and for the needy", and the Hadith of Abu Hurairah that the Prophet ﷺ said to Zaynab, the wife of 'Abdullah ibn Mas'ud: (Your husband and your children are the most deserving of those upon whom you spend), and this is taken in its general sense.' And Allah the Exalted knows best.

What is the ruling of Islamic Law on applying perfume before entering the state of ihram

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Applying some perfume (ṭīb) before entering the state of iḥrām does not affect the validity of the Ihram, even if its trace remains after the iḥrām has begun. Indeed, it is sunnah for the pilgrim performing Ḥajj or ʿUmrah to perfume himself before iḥrām.
The scholar Nawawī al-Jāwī (may Allah have mercy on him) said: “The third of them is applying perfume to the body shortly before it, that is, before iḥrām, whether the one entering iḥrām is male or otherwise, young or old, married or unmarried. The recommendation applies after performing the ritual bath (ghusl), and it is fulfilled with any perfume whatsoever, though the best is musk, mixed with rose water or the like. There is no objection to the perfume remaining on the body after iḥrām; however, if a woman becomes bound by the mourning observance (iḥdād) after entering iḥrām, she must remove it. As for perfuming the garment, it is merely permissible, not recommended, according to the reliable position (al-muʿtamad). But if one removes his perfumed garment while the scent is still present in it and then wears it again, he is liable for the fidyah (expiation).” [Nihāyat al-Zayn, Vol.1/212]. And Allah Almighty knows best.

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