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Resolutions of Iftaa' Board

Resolution No.(188): "The Amount of Zakat-Ul-Fitr for the Year 1434"

Date Added : 17-11-2015

 

Resolution No.(188)(7/2013) by the Board of Iftaa`, Research and Islamic Studies:

"The Amount of Zakat-Ul-Fitr for the Year 1434"

Date: 25/8/1434 AH, corresponding to 4/7/2013 AD.

 

All perfect praise be to Allah, The Lord of The Worlds; and may His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.

On the above given date, the Board reviewed the amount of Zakat-Ul-Fitr for the year 14334 AH.

 After researching and deliberating, it decided the following:

Zakat-Ul-Fitr is one of the obligations of Islam as indicated by the following Hadith: "Allah's Messenger (PBUH) made it incumbent on all the slave or free Muslims, male or female, to pay one Sa' of dates or barley as Zakat-ul-Fitr." {Bukhari}.

Zakat-Ul-Fitr embodies social solidarity that characterizes our tolerant Sharia; particularly, in the blessed month of  Ramadan; the month of goodness and kindness. Therefore, it is obligatory upon every Muslim who owns extra provisions beyond his need as well as the need of everyone in his family on the day and night of  Ed-Ul-Fitr. In other words, one father should pay for himself and for whom he supports, even for his baby who is born before the sunset of the last day of Ramadan as well as his poor parents whom he supports.

Therefore, the amount of Zakat-Ul-Fitr is one sa` of food; the sa` equals (2.5 Kgs.), given by a Muslim from what the people of his country eat the most. In the Hashemite Kingdom of Jordan, the common food is wheat; therefore, Zakat-Ul-Fitr is (2.5 Kgs.) of wheat on every Muslim person. It is also permissible to give one sa` of rice since it is more useful to the poor and easier to provide by the giver. Moreover, it is permissible to give the value of this amount in currency.

The Board estimates the value of the sa` from the common food in Jordan as (1500 F.), and whoever wishes to pay more  shall have a greater reward from Allah, The Almighty.

The preferred time for giving Zakat-Ul-Fitr is between the sunset of the last day of Ramadan and the E`ed prayer. It is also permissible to give it from the beginning of Ramadan.

Nowadays, it is imperative that Muslims observe this ritual (Zakat-ul-Fitr) since it purifies the soul of the giver. Therefore, it must be given on behalf of the child, who isn`t obliged to fast, as well as the sick who is unable to fast. Ibn ’Abbas (May Allah be pleased with them) 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.“ {Abu Dawood}. Giving it to the poor makes them self-sufficient on the day of E`ed; therefore , a Muslim must give it willingly and kindly.

We pray that Allah, The Almighty, Accepts our acts of devotion and Forgives our sins. And Allah Knows Best.

 

Chairman of the Iftaa` Board, The Grand Mufti of Jordan, Sheikh AbdulKareem al-Khasawneh

Prof. Abdulnasser Abulbasal / Member

Sheikh Sae`id Hijjawi / Member

Dr. Wasif al-Bakhri / Member

Prof. Mohammad al-Qhodat / Member

Dr. Mohammad Al-Khalayleh / Member

Dr. Mohammad Khair Al-Esa / Member

Dr. Mohammad  al-Z`obi / Member

 

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Summarized Fatawaa

What should one who doubts the validity of his ablution and performs it frequently do?

Whoever doubts the validity of his ablution after finishing it, his ablution is valid. This is because the default is the validity of the ablution, and because doubt after finishing an act of worship doesn`t affect its validity. And Allah the Almighty knows best.

What is the ruling of Islamic Law if the follower (maʾmūm) stands up for the third rakʿah out of forgetfulness while the imam has sat for the middle tashahhud?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If the imam sits for the tashahhud while the follower (maʾmūm), out of forgetfulness, stands up for the third rakʿah, he is obliged to return to his sitting position, since following the imam is obligatory. In this case, no prostration of forgetfulness (sujūd al-sahw) is required of him. If, however, he fails to return, his prayer is rendered invalid.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "If the follower stands up alone out of forgetfulness, he is obliged to return, since following the imam is obligatory... If he does not return, his prayer is rendered invalid, due to his departure from what is obligatory." [Asnā al-Maṭālib,Vol.1/P.190] And Allah the Almighty knows best.

What is the ruling on bypassing a nearby mosque for a distant one?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a distant mosque has a larger congregation (Jama‘ah) while the congregation in the nearby mosque is smaller, and the congregation in the nearby mosque is not adversely affected by the worshiper's absence, then it is better for him to pray in the distant mosque with the larger congregation. However, if the congregation in the nearby mosque would be affected by his absence—such as if he is its Imam, or if his presence encourages others to attend—then praying in the nearby mosque is better. This ensures that the congregation is established in two different locations within the community. This is based on the saying of the Prophet ﷺ: 'A man's prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic' (Narrated by Ahmad, Abu Dawood, and An-Nasa'i). And Allah the Exalted knows best.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

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