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Resolutions of Iftaa' Board

Resolution No.(32): “Ruling on Writing the Quran in a Style other than the Ottoman“

Date Added : 28-10-2015

Resolution No.(32): “Ruling on Writing the Quran in a Style other than the Ottoman“

Date: 7/11/1413 corresponding to 29/4/1993 AD.

The Board has received the following question:

What is the Sharia ruling on the following: writing the Noble Quran in a style other than the Ottoman? Adhering to one narration as regards the number of Quranic verses? Writing “ الله-محمد ” in a raised manner at the beginning of the Mus-haf or on its cover? Writing “ صدق الله العظيم “ at the end of the last verse of the Mus-haf and the end of a verse in an illustrative picture?

Answer: All success is due to Allah.

The Board deems the following:

1- Writing the Mus-haf in a style other than the Ottoman is impermissible, except in educational books.

2- Adherence to one narration as regards the number of Quranic verses for there are specialized people in this field, who have acknowledged writing the Mus-haf and have also provided numbers at the end of verses in accordance with their preponderant opinion in that regard. Nonetheless, there is no harm in circulating a Mus-haf where the numbers of verses differ from that which is mentioned above, based on other narrations so long as the text is identical with the rest of the Mus-haf.

3- As regards writing " الله-محمد " : The Board doesn`t recommend doing so; however, it doesn`t have any objection as regards circulating Mus-hafs that already have them.

4- As regards writing “ صدق الله العظيم “ at the end of the last verse of the Mus-haf: The Board doesn`t recommend such a thing; however, it doesn`t object to circulating a Mus-haf in which this phrase is written after the chapter “ An-Naass “ , and in a pattern different from that used in the Mus-haf. As regards writing “ صدق الله العظيم “ at the end of illustrative pictures made by calligraphists to be hanged inside houses, there is no harm in that, provided that this phrase doesn`t give the impression that it is a part of the Quranic verse itself. And Allah Knows Best.

Iftaa` Board
Chairman of the Iftaa` Board, Chief Justice, Dr. Nooh Al-Qodaat
Dr. Abdulsalam Al-Abbadi
Dr. Ahmad Hilayel
Dr. Mahmood Al-Sartawi
Sheikh Saeid Hijjawi
Sheikh Mahmood Shwayaat
Sheikh Ratib Az-zahir

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Summarized Fatawaa

What is the ruling on the cessation of blood after (40) days from delivery, but later continued sporadically during two days of Ramadan?

Once postpartum bleeding (Nifas) ceases, and the woman is certain that it won`t reoccur, then she becomes ritually pure and so she is free to make Ghusl (purificatory bath), pray, and fast. If the bleeding reoccurs before fifteen days from its cessation, and before the end of (60) days after delivery, then the ruling on postpartum bleeding is effective, and her fasting and prayer are null and void, thus she must make up the fasting that she missed and not the prayer during those particular days.

Does vomiting during the day in Ramadan break the fast?

Intentional vomiting is one of the nullifiers of fasting; whoever vomits deliberately breaks their fast.
However, if vomiting occurs involuntarily, the fast remains valid as long as nothing returns to the body cavity (jauf). If anything is swallowed back, the fast is invalidated.
The Prophet ﷺ said: "Whoever is overcome by vomiting does not have to make up the fast, but whoever induces vomiting deliberately must make it up." [Narrated by Abu Dawood and At-Tirmidhi]

Who is required to give fidyah for fasting?

Fidyah—feeding one needy person for each missed fasting day—is required for:
1. Those who are permanently unable to fast, such as:
○ Elderly men and women who are too weak to fast.
○ People with chronic illnesses that have no hope of recovery.
2. Pregnant or breastfeeding women who break their fast out of fear for their child (fetus or infant).
3. A person who delays making up Ramadan fasts (qada) until the next Ramadan begins, without a valid excuse.
4. The estate of a deceased person who had missed obligatory fasts and had the ability to make them up but did not do so.

 
Are the mother's maternal and paternal uncles, and the father's maternal and paternal uncles, considered among the unmarriageable kin (Maharim)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
A mother’s maternal uncle and her paternal uncle, as well as a father’s maternal uncle and his paternal uncle, are all considered among the unmarriageable kin (Maharim). And Allah the Exalted knows best.

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