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Resolutions of Iftaa' Board

Resolution No.(95): “Ruling on Zakat-ul-Fitr“

Date Added : 28-10-2015

 

Resolution No.(95) by the Board of Iftaa`, Research and Islamic Studies:

     "Ruling on Zakat-ul-Fitr“    

Date: 9/9/1426 AH, corresponding to 12/10/2005.

 

 

Question:

What is the ruling on Zakat-ul-Fitr ?

Answer: All success is due to Allah.

Zakat-ul-Fitr is the Zakat due in Ramadan on every Muslim who can afford to give it, whether young or old, male or female. Ibn Umar narrated: “Allah's Apostle enjoined the payment of one Sa' of dates or one Sa' of barley as Zakat-ul-Fitr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the 'Id prayer. (One Sa' = 3 Kilograms approx).”{Bukhari}.

It has been enjoined for what is mentioned in the following Hadith: Ibn ’Abbas (RAA) narrated: "The Messenger of Allah (PBUH) enjoined Zakat-ul-fitr on the one who fasts (i.e. fasted during the month of Ramadan) to purify him from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as Zakah for the person who pays it before the Eid prayer and it is Sadaqah (i.e. voluntary charity) for the person who pays it after the Eid prayer." [Related by Abu Dawud and Ibn Majah and Al-Hakim graded it as Sahih].

A Muslim is obliged to give for himself and on behalf of those whom he is obliged to provide for: wife, children,  his Muslim servants, and his baby who is born before the Eid prayer.

Zakat-ul-Fitr is one Sa' of dates or one Sa' of barley or the like from the regular food of the people of that country.

A Muslim is free to choose from these items in accordance with his financial capability, and it is permissible to give the monetary value of the Sa`, so as to facilitate for Muslims and do what is best for the poor. The monetary value of the Sa` of each item is estimated by the circulated price of that item. In the Hashemite Kingdom of Jordan, the regular food is wheat; therefore, the monetary value of Zakat-ul-Fitr for the year (2005) was estimated at six hundred and fifty fils as a minimum, and whoever gives more Allah will multiply his reward.

Its due time is after the sunset of Eid night and before the Eid prayer. This is based on the Hadith narrated by Ibn Umar: “The Prophet ordered the people to pay Zakat-ul-Fitr before going to the 'Id prayer." {Bukhari}. However, it is permissible to give it during Ramadan to facilitate for the poor. And Allah knows best.

 

 

 

Iftaa` Board

Chairman of the Iftaa` Board, Chief Justice, Izzaldeen Al-Tamimi

Dr. AbdulMajeed Al-Salaheen

Dr. Abdulsalam Al-Abbadi

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

What is the ruling on wiping the front of the head beneath the ḥijāb, and is it permissible to wipe over the ḥijāb if it was put on while in a state of purification (wudu`)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is permissible to wipe the front portion of the head (nāṣiyah) with the fingertips. It is likewise sufficient to place a wet hand over a head covering (ḥijāb), provided the moisture actually reaches the hair beneath it — if it does not, it does not suffice. A head covering is not treated in the same manner as leather socks (khuff) and may not be wiped over in lieu of the head itself.
Imām al-Nawawī, may Allah have mercy upon him, states in al-Majmūʿ (Vol.1/P.407): "If a person is wearing a turban and does not wish to remove it — whether for a valid reason or otherwise — he should wipe the entire front portion of the head... The same ruling applies to whatever a woman wears on her head. If, however, he confines himself to wiping over the turban without wiping any part of the head itself, this does not suffice — and there is no disagreement among us on this point." He further states: "A woman is like a man in the manner of wiping the head... She should insert her hand beneath her head covering so that the wiping falls upon the hair itself. If she places her wet hand over her head covering, our scholars stated: if the moisture does not reach the hair, it does not suffice her." And Allah the Almighty knows best.

Is it permissible to delay the ritual purification (ghusl) from major impurity (janabah) until after dawn?

Yes, it is permissible to delay ghusl from janabah until after dawn, as purity from janabah is not a condition for the validity of fasting. However, one must perform ghusl in time to pray Fajr within its designated time.

What is the ruling on someone who fasts but does not pray?

A Muslim must be diligent in fulfilling all obligations, and after the Shahadah, prayer is the most important duty.
● If someone abandons prayer out of disregard, they are considered a disbeliever, and their fasting is not accepted.
● If they abandon prayer out of laziness, they are still a Muslim, and their fasting remains valid, but they have committed a grave sin by neglecting prayer.

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.

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