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Al-Iftaa` Personnel Regulation System



Iftaa' Department


Article (1):

This regulation shall be cited as "Al-Iftaa` Personnel Regulation System/2008 "and shall come into effect after the date of its publication in the official Gazette.

 

Article (2):

The following words and expressions, wherever used in this Regulation, shall have the meanings hereunder assigned to them, unless the context otherwise provides:

 

-The Grand Mufti: Grand Mufti of the Hashemite Kingdom of Jordan.

-The Department: General Iftaa` Department.

-The Secretary General: Secretary General of Iftaa` Department

-The Mufti: Any Mufti at the Department or its branches in governorates.

-The Mentor: Family mentor at the Dept. or governorate.

-The Researcher: Any researcher at the Dept. or governorate.

 

 

Article (3):

Salaries and raises of Iftaa` employees shall be as follows:

A-The Grand Mufti shall receive the salary and allocations of a Minister, in addition to (1500JDs) per month as an allowance for representing Al-Iftaa`.

B-The Secretary General shall receive the salary given to occupants of second class positions of the high category and the raises stipulated in the effective Civil Service Regulation, and an additional raise of (115%) from the basic salary.

C-A Mufti shall receive the following salary, annual increase and additional raise with a percentage from the basic salary:

Degree   Basic Salary (JD)   Annual Increase (JD)   Additional Raise

Special          715-815                   10                                         95%

First               655-705                   10         75%

Second          595-645                   10          75%

Third              535-585                   10                             75%

Fourth           475-525                   10           75%

Fifth               415-465                   10           75%

Sixth               355-405                   10           75%

 

D-Occupants of the  positions mentioned in this article(3) shall receive (40 JDs), per month, as an individual allowance, in addition to the family allowance stipulated in the effective Civil Service Regulation.

 

 

Article (4):

The Mufti shall be hired in accordance with the following requirements:

 

A-One who holds a BA in Sharia Sciences, at least (10) years have passed over his receiving this degree and have passed the tests conducted by the Iftaa` Council shall be given the salary of the first year based on the sixth degree. This is provided that years of experience, other than the ten years, are calculated. In addition, he shall be granted one annual increase for the first five years.

B-Master degree holders shall be granted two annual increases; whereas, PhD. holders shall be granted three annual increases.

C-By decision of the Iftaa` Council, the situations of the Muftis appointed before the provisions of this regulation were put into effect shall be adjusted, and in accordance with them.

 

Article (5):

A-An employee occupying the position of mentor and researcher shall be given an additional raise with a percentage of(100%) from the basic salary which he collects in accordance with the provisions of the effective Civil Service Regulation.

B-The rest of the Department`s employees shall be given an additional raise with a percentage of (50%) from the basic salary that each receivesin accordance with the provisions of the effective Civil ServiceRegulation.

C-It is permissible, by decision of the Iftaa` Council, to give bonuses to researchers against conducting research, entrusted to them, based on instructions issued by the Grand Mufti to that end.

 

Article (6):

In cases not stipulated for in this regulation, the effective Civil Service Regulation shall apply to the Department`s employees. To this end, the Iftaa` Council shall exercise the powers of the cabinet, and the Grand Mufti shall exercise the powers of the minister stipulated in this regulation.

 

Article (7):

Any text stipulated in another regulation that contradicts the provisions of this regulation shall not be effective.

 

Article (8): The Grand Mufti shall issue the necessary instructions for the execution of the provisions of this regulation.

 

 

 

Summarized Fatawaa

What should I do in order to wake up for Fajr (dawn) prayer?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                What should I do in order to wake up for Fajr (dawn) prayer? Answer: Some of the acts that aid in offering Fajr prayer are: 1- Going to bed early. 2-  Willingness to wake up. 3- Reciting Al-Korsi verse from Chapter Al-Baqarah. 4- Taking refuge in Allah from the cursed devil, and making ablution immediatley after being awake, but it is preferable to ask someone to help in this regard to perform the Fajr prayer. And Allah Knows Best.

What is the ruling on making up the regular pre-Dhuhr *sunnah* (*al-sunnah al-rātibah al-qabliyyah*) for one who missed it in the Dhuhr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Every timed supererogatory prayer (nāfilah) is recommended (mandūb) to be made up if its time passes. As for a nāfilah that precedes the obligatory prayer, performing it before the farḍ is a matter of proper etiquette (adab); if it is prayed after the farḍ, it is still considered adāʾ (performed within its time). If the time of the farḍ has ended, it is recommended to make up (qaḍāʾ) the nāfilah for one who did not pray it.
Whoever misses the sunnah before Dhuhr, whether with an excuse or without one, it is recommended for him to pray it after the obligatory Dhuhr prayer, within the time of Dhuhr, even at its end, and it counts as adāʾ, not qaḍāʾ. It is also recommended for one who missed the pre-Dhuhr sunnah to pray it before the post-Dhuhr sunnah, in observance of the proper order. It is stated in ʿUmdat al-Sālik wa ʿUddat al-Nāsik (Vol.1/p.60): "What precedes the obligatory prayer has the same time as the obligatory prayer, and performing it before the farḍ is a matter of etiquette; after it, it is adāʾ. What follows the farḍ has its time begin with the performance of the farḍ and end with the end of its time."
If the time of Dhuhr has ended, it is recommended for him to pray both the pre- and post-Dhuhr sunnahs, and they count as qaḍāʾ for both. It is stated in ʿUmdat al-Sālik (1/61): "Every timed nafl, such as the ʿĪd prayer, Duha, Witr, and the regular rawātib of the obligatory prayers, if it is missed, it is recommended to make it up forever." And Allah Almighty knows best.

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 for the guardian to give Sadaqa (voluntary charity) from the money of the orphans?

It is impermissible for the guardian to donate from the money of the orphans because he is entrusted with the safekeeping of that money, and is prohibited from donating it.

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