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Resolutions of Iftaa' Board

Resolution No.(192): "Ruling on Eating from a Vowed Sacrifice"

Date Added : 22-11-2015

Resolution No.(192)(12/2013) by the Board of Iftaa`, Research and Islamic Studies:

"Ruling on Eating from a Vowed Sacrifice"

Date: 2/ Moharam/1435 AH, corresponding to 6/11/2013 AD.

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

On its tenth session held on the above mentioned date, the Board reviewed a question emailed by one of the citizens, and it reads as follows: "I have vowed to sacrifice a calf for the Sake of Allah. Is it permissible for me and  my family to eat from it?"

After researching and deliberating, the Board arrived at the following decision:

Eating from the vowed sacrifice is one of the controversial issues among the Muslim Jurists, because some of them say that it takes the same rules of the sacrifice (Udhiyah), where the person, offering it, and his family are permitted to eat a third of its meat; whereas, some say that it takes the rules of the vow in terms of being donated for the sake of Allah, where the vow-taker and his family aren`t permitted to eat from its meat.

On their part, the Hanafite and the Shafite Jurists have forbidden the vow-taker to eat from the meat of the vowed sacrifice. Kindly refer to the book [Asna al-Mataleb, vol./pp.545].

Whereas, the Malikite and Hanbalite Jurists have permitted the vow-taker to eat from his vowed sacrifice. Al-Dosoukhi said: "If the vow-taker didn`t specify a certain animal and didn`t specify that it is vowed as a charity for the poor and needy, then he is permitted to eat from its meat." {Al-Hasheyah}. And Allah Knows Best.

 

Taking the above question* into consideration, the Iftaa` Board is of the view that it is permissible for the questioner to eat from his vowed sacrifice giving preponderance to the rules that apply to the Udhiyah.

 

Chairman of the Iftaa` Board

The General Mufti of The Hashemite Kingdom of Jordan/Abd Al-Kareem Al-Khasawneh .

Prof.Haiel Abd Al-Hafeed /member       Prof.Abd Al-Naasir Abu Al-Basal

His Eminence, Sheikh Sa`id Al-Hijawi/member           Dr.Yahia Al-Botosh

Prof.Mohammad Al-Gdah/ member              Dr. Mohammad Khair Al-E`sa

Dr.Wasif Al-Bakri / member           Dr. Mohammad Al-Khalayleh/member

Dr.Mohammad Al-Zo`bi/member      

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Summarized Fatawaa

What is the ruling on Zakat al-Fitr?

Zakat al-Fitr is obligatory upon every Muslim for themselves and for those they are financially responsible for, provided they possess wealth that is surplus to their and their family's needs on the night and day of Eid.
Ibn Umar reported: "The Messenger of Allah ﷺ made Zakat al-Fitr obligatory—one sa‘ (measure) of dates or one sa‘ of barley—upon every Muslim, whether slave or free, male or female, young or old." [Narrated by Al-Bukhari]
Its estimated amount is approximately 2,500 grams of wheat or rice, and the General Iftaa` Department issues an annual ruling specifying its monetary value.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

Is washing the private part after urinating (Istinjaa`) a condition, and is it done with water and soap, or with water only?

Istinjaa` is obligatory for removing impurity, and it can be done with toilet paper, or a stone, or water. It is preferable to do Istinjaa` first with paper, or stone, or the like, then to wash the private part with water until making sure that the impurity has been removed. Using soap is not a condition, but there is no harm in doing so provided that it is washed off with water. It is also permissible to use either water, or paper if impurity is removed by any.

What is the Islamic ruling on eating from the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is recommended (mandūb) to eat from the 'aqīqah, unless it was vowed (mandhūrah). If the 'aqīqah was made as a vow, then it is prohibited to eat from it, and it becomes obligatory to distribute the entirety of it in charity to the poor. And Allah Almighty knows best.

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