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Resolutions of Iftaa' Board

Resolution No.(64): "Ruling on a Veiled Woman Uncovering her Face"

Date Added : 29-11-2015

 

Resolution No.(64): "Ruling on a Veiled Woman Uncovering her Face"

Date: 8/4/1424 AH, corresponding to 9/6/2003

 

The Board received the following question:

What is the ruling on uncovering woman's face for voters identifications causes minutes before voting takes place at polling stations?

Answer: All success is due to Allah

The Board is of the view that the permissibility of a woman uncovering her face, in general, is a controversial issue amongst the Jurists. The majority of them see that it is permissible for a woman to uncover her face because it isn`t an Awrah (private parts); whereas, some of them see that it is forbidden. Nevertheless, there is a consensus amongst the Jurists that it is permissible for the woman to uncover her face for litigation or delivering a testimony, and she isn`t considered sinful when required to do that for similar purposes.

Since casting her vote is tantamount to giving a testimony, a veiled woman is permitted to uncover her face, while not wearing make-up, for identity check at poll stations and she isn`t considered sinful at all. However, it is better that a female is assigned for checking the identity of veiled women during elections, and as much as possible.

And Allah, The Almighty Knows Best.

 

Chairperson of the Iftaa` Board, Chief Justice, Izz Aldeen Attamimi

  Dr. Wasif Al-Bakhri

Dr. Ahmad Hilayel

            Dr. Abdulsalam Al-Abbadi

  Dr. Yousef Ghizaan

     Sheikhb Sa`id Hijjawi

        Sheikh Na`iem Mujahid

             Sheikh Mahmood Shwayat

            Dr. Mohammad Abu Yahia

 

Note: His Grace, Dr. Nooh Al-Qhodat said: "It is permissible for a woman to cast her vote, and that covering her face before people other than her husband and Mahrams (unmarriageable male relatives) is obligatory according to some Jurists. Therefore, a woman who sees that covering her face before non-Mahrams (Marriageable men) obligatory, she mustn`t uncover it for the purpose of casting her vote."

 

 

 

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Summarized Fatawaa

What is the ruling on the follower`s prayer if the Imam stands for a fifth rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If the Imam stands up for an extra unit (rak‘ah) of prayer out of forgetfulness, he must return to the sitting position as soon as he remembers, and he should perform the prostration of forgetfulness (Sujud al-Sahw). It is the duty of the congregants (Ma’mumin) behind him to remind him. However, if the Imam is in a state of doubt regarding the extra unit (and not certainty), it is not permissible for him to return.
 
As for the congregants: anyone who is certain that the Imam has stood for an extra unit is forbidden from following him. In this case, the follower has two choices: either intend to separate from the Imam (Mufaraqah) and finish the prayer alone, or wait for the Imam in the sitting position and perform the final salams with him—the latter being the preferred option. If a follower knowingly follows the Imam into an extra unit, their prayer becomes invalid. However, if a follower is in doubt and not certain of the mistake, they must continue following the Imam, as the Imam was appointed to be followed.
 
It is stated in Al-Majmu’ (Vol.4/P.145): 'If [the Imam] stands for a fifth rak‘ah, the follower should not follow him, even if it is assumed that the Imam might have omitted a pillar from a previous unit; because if the reality is known, following him is impermissible since the follower has certainly completed their own prayer. Even if the follower had missed a previous unit (Masbuq) or was in doubt about performing a pillar like the Fatihah, and the Imam stood for the fifth, it is not permissible for the latecomer to follow him in it. This is because we know that this unit is not counted for the Imam and that he is mistaken in performing it.' And Allah the Exalted knows best.

Some online stores offer a discount on a customer's first purchase — what is the ruling on creating a new account each time a customer makes a purchase in order to obtain that discount?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is obligatory upon a Muslim to uphold honesty in both his words and his actions. Allah the Almighty says {what means}: "O you who have believed, do not betray Allah and the Messenger or betray your trusts while you know." [Al-Anfāl/ 27] And He says {what means}: "O you who have believed, fear Allah and be with the truthful." [Al-Tawbah/ 119]. And the Messenger of Allah ﷺ said: "Whoever deceives us is not of us." (Reported by al-Bukhārī.)
As for creating a new account for the same buyer, the terms and conditions of the website must be observed and respected. If doing so violates those terms, it is not permissible. And Allah the Almighty knows best.

What is the ruling on someone who insults or deceives others while fasting?

Insulting or deceiving others is forbidden (haram) and diminishes the reward of fasting.
The Prophet ﷺ warned against deception, saying: "Whoever deceives is not one of us." [Narrated by Al-Tirmidhi]
However, their fast remains valid despite the sin.

What is the ruling of Islamic Law on eating or drinking during the circumambulation?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is disliked (makrūh) to eat or drink during the circumambulation (ṭawāf).
Shaykh al-Islām Imām al-Nawawī states in al-Majmūʿ: "It is disliked to eat or drink during ṭawāf, and the dislikedness of drinking is lighter. Neither of them, nor both together, invalidates the ṭawāf. Al-Shāfiʿī said: 'There is no objection to drinking water during ṭawāf, and I do not consider it sinful; however, I prefer that it be avoided, as refraining from it is more befitting in terms of proper conduct.' Among those who explicitly stated the dislikedness of eating and drinking, and that drinking is the lesser of the two, is the author of al-Ḥāwī."
If, however, a person is in genuine need of drinking, then there is no dislikedness in doing so. In any case, the ṭawāf itself remains valid. And Allah the Almighty knows best.

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