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Resolutions of Iftaa' Board

Resolution No.(91): “Building a Floor over the Mosque as Classrooms for Teaching the Quran“

Date Added : 02-11-2015

 

Resolution No.(91) by the Board of Iftaa`, Research and Islamic Studies: 

“Building a Floor over the Mosque as Classrooms for Teaching the Quran“

Date: 6/6/1426 AH, corresponding to 13/7/2005 AD.

 

 

What is the ruling of Sharia as regards building classrooms over a mosque`s main place of prayer (Mosala)?

Answer: All success is due to Allah, The Lord of The Worlds.

After reviewing the opinions of the Muslim scholars and their evidences in this regard, the Board decided that it is impermissible to build classrooms over the mosque for teaching the Noble Quran due to the following reasons: It is permissible to build floors over  the mosque for prayer only, what is beneath the mosque and above it take its rules, adding a floor for a purpose other than offering prayer makes the mosque lose its status as a mosque, and some people may take this as a pretext for adding floors over mosques, so mosques can`t be considered as such any more. It was stated in the book entitled [Rud Al-Mohtaar Ala Aldurr Al-Mokhtar/Hashyat Ibn Abdeen/Part (1), Page (371)]: “If a mosque has been built and someone wanted to build over it i.e. he wanted to build a place of residence for the Imam, then that is forbidden.“ And Allah Knows Best.

 

Iftaa` Board
Chairman of the Iftaa` Board, Chief Justice, Izzaldeen Al-Tamimi
Dr. Ahmad Hilayel
Dr. AbdulMajeed Al-Salaheen
Dr. Yousef Ghyzaan
Dr. Wasif Al-Bakhri
Dr. Abdukareem Al-Khasawneh
Sheikh Sae`id Hijjawi
Sheikh Nae`im Mujahid

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Summarized Fatawaa

Is it permissible to give to the poor from among the People of the Book from the Udhiyah?

Praise be to Allah, and prayers and peace be upon our Master the Messenger of Allah.
 
It is permissible to give to the poor among the People of the Book from a voluntary sacrifice (uḍḥiyyat taṭawwuʿ), just as it is permissible to give charity (ṣadaqah) to them. This opinion is a view (wajh) within the Shāfiʿī school, which was favored by al-Muḥibb al-Ṭabarī and Imam al-Nawawī. [See: Ḥāshiyat Ibn Qāsim al-ʿAbbādī ʿalā Tuḥfat al-Muḥtāj (Vol.9/P.365)]. And Allah Almighty knows best.

Does the use of suppositories, enemas, or hemorrhoid creams affect the validity of fasting?

Enemas and suppositories inserted through either of the two private passages invalidate the fast. This ruling is based on the statement of Ibn Abbas (may Allah be pleased with him): "Breaking the fast occurs from what enters (the body), not from what exits." [Reported by Al-Bayhaqi in As-Sunan Al-Kubra]
His generalization regarding anything entering the body indicates that it invalidates fasting, whether it is nutritious or not, as even non-nutritious substances resemble food in form.
It is recommended to use them before Fajr or after Iftar. However, if a person must use them while fasting, they should continue refraining from food and drink for the rest of the day and make up for that day later.

Is it permissible for a woman in her menstrual period to recite from the Mus-haf (copy of the Quran ), or to recite by heart?

A menstruating woman is permitted neither to recite nor to touch the Quran according to what Ali Bin Abi Talib (May Allah be pleased with him) reported about the Prophet (PBUH) who was only held from reciting the Holy Quran by Janabah (Major impurity) [Al-Tirmizi in a sound Hadith]. Although Janabah and menstruation are major impurities, a menstruating woman is permitted to supplicate Allah (Duaa`) and make Zikr (Tasbihat ), even if these involved saying words from the Holy Quran, provided that she does not mean the words for themselves but as a supplication, or Zikr. Moreover, she is rewarded for not reciting the Quran during her menstrual period because she abided by the injunctions of Allah.

Is it permissible to read from the Mus-haf during Tarawih prayer?

Yes, it is permissible to read from the Mus-haf during Tarawih prayer, provided that excessive movements that invalidate the prayer are avoided.
However, it is preferable for the imam to be a memorizer of the Quran and to recite from memory.

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