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Resolutions of Iftaa' Board

Resolution No.(273): "Ruling on Funds Donated to the Educational Endowment"

Date Added : 18-03-2019

Resolution No. (273)(6/2019), By The Board of Iftaa', Researches and Islamic Studies:

"Ruling on Funds Donated to the Educational Endowment"

Date: (30/ Jumādā al-Akhira/1440 AH), corresponding to (7/3/2019)

 

 

All perfect praise be to Allah, the Lord of the Worlds.

 

During its third session held on the above date, the Board reviewed the letter (No.2/3/2019 AH) sent to the Iftaa` Department from the counsellor of the Educational Endowment. In that letter, he pointed that the Endowment receives both in kind and cash donations, adding that some people stipulate that their donations be spent on maintaining schools while others on laboratories, desks, and other equipment. It is worth pointing that the main objective of the Endowment is building schools in favor of the Ministry of Education. What is the ruling of Sharia on this?

 

After deliberating, the Board arrived at the following decision:

 

Funds donated without defining the channel they should be spent in favor of are, in principle, endowed funds, because, basically, what is donated to an officially registered endowment must be spent in favor of the purpose for which it was established in the first place. Therefore, it is permissible that you accept and spend these donations in accordance with the rules of the endowment. This is along with ensuring schools` adherence to these rules and keeping them (schools) under constant supervision.

 

As for the funds for which the donor specifies a certain channel, they are to be spent as he stipulated, be that for maintenance, furniture, tools and the like. This is because the Sharia rule, in this regard, states: "The conditions set by the endower (Waqif) are as binding as the provisions of Sharia."

As for the wages of maintenance workers and consumed materials, it isn`t permissible to spend the money of the endowment on these alone. Rather, the endowment can allocate a fund for public charities and donations where it informs donors, upon making the donations, about the purpose for which that fund is established. This is in order for them (donors) to understand the difference between endowment and charity in general. Upon achieving that, there is no harm in spending the funds of public charity in favor of the various forms of maintenance. And Allah the Almighty Knows Best.

 

Chairperson of Iftaa` Board,

Grand Mufti of Jordan,

Dr. Mohammad Al-Khalayleh

Sheikh Abdulkareem AlKhasawneh/ Member

Sheikh Sa`eid Al-Hijjawi/ Member 

Prof. Abdullah Al-Fawaaz/ Member.

Dr. Muhammad Khair Al-Issa/ Member

Dr. Majid Al-Darawsheh/ Member

Prof. Adam Noah/ Member {have a reservation on the fourth standard}.

Judge. Khaled Al-Worikat/ Member 

Dr. Ahmad Al-Hasanat/ Member

Dr. Mohammad Al-Zou`bi/ Member

Dr. Rashaad Al-Kilani/Member

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Summarized Fatawaa

Is it permissible for a sick person to pray while sitting on a chair?

All perfect praise be to Allah, The Lord of the Worlds                                                                                                                                                                        It is permissible for a sick person, who is unable to stand up, to offer prayer while sitting on a chair. If he/she was unable to prostrate while on the chair, the he/she should pray while sitting on the ground, but if he/she was neither able to bow (Roku),nor to prostrate, then he can do them while sitting on the chair. And Allah Knows Best.

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

What is the ruling on eating and drinking at night after making the intention? Is it necessary to renew the intention?

Eating and drinking at night, even after making the intention (for the next day), does not affect the fast, and it is not necessary to renew the intention after eating and drinking.

What is the ruling of Islamic Law on continuity (muwalah) in the ritual bath?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Continuity (muwālāh) means washing each part of the body immediately after the previous one, without leaving a gap long enough for the first part to dry before the second is washed. According to the Shāfiʿī school, continuity is a recommended act (sunnah) in both the ritual bath (ghusl) and ablution (wuḍūʾ) — it is not obligatory.
It is stated in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj: "Likewise, continuity in the ritual bath is recommended, just as it is in ablution."
Accordingly, continuity in the ritual bath is a sunnah. And Allah the Almighty knows best.

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