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Resolutions of Iftaa' Board

Resolution No.(300): "Maintaining Unity to Cope with COVID-19"

Date Added : 06-04-2021

Resolution No.(300) (3/2021) by the Board of Iftaa`, Research and Islamic Studies:

"Maintaining Unity to Cope with COVID-19"

Date: (17nth of Sha'ban, 1442 AH), corresponding to (31/3/2021 AD).

 

In The Name Of Allah, Most Gracious, Most Merciful

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

In light of the spread of COVID-19, as experts have stated, and the fact that it is posing a serious threat to every member of our society, in addition to rising mortality rates, We pray to Allah to shower us with His mercy. We call on all Jordanians to unite in the face of this cunning enemy since Allah The Almighty Says {What means}: "Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah. for Allah is strict in punishment." {Al-Maida/2}.

In its meeting No.(4/2021) held on the above date, the Board of Iftaa` emphasized that the religious sentiment experienced by the loyal citizens during this pandemic is completely harmonious with the religious identity of our beloved Jordan, which is very keen on performing religious rights in all circumstances.

It is no secret that the competent authorities have recommended reducing the numbers of gatherings during particular hours of the day in a bid to minimize infections, which led to closing universities, institutions, schools and mosques. It is normal to have a sense of grief for not performing prayers at the mosque, however, this indicates perfection of faith. Allah The Almighty Says {What means}: "That (is the command). And whoso magnifieth the offerings consecrated to Allah, it surely is from devotion of the hearts." {Al-Haj/32}.

However, this religious sentiment shouldn`t be a cause for the spread of the pandemic and the division of Muslims particularly since the closures and their resulting rulings are subject to Ijtihad (Independent reasoning) where arriving at the right decision entails two rewards while arriving at the wrong decision entails one reward. Therefore, we shouldn`t accuse others of non-adherence to the general provisions of Islamic Law, question their intentions or tag them with treason. Allah The Almighty Says {What means}: "And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime." {An-Nisa`/112}.

It is the duty of every individual in this society to promote the culture of cohesion, collaboration, unity, and love. We should also enhance our confidence in religious role models and scholars of Sharia in compliance with this verse {What means}: "Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding." {Az-Zumar/18}. Allah The Almighty also Says {What means}: "speak fair to the people" {Al-Baqarah/83}. We pray that every member of our community and their loved ones remain healthy and well. We also pray to Allah to protect our country and Hashemite leadership. Indeed, He is All-Hearing and answers the prayer. And every success is from Allah Alone.  All Praise is due to Allah, The Lord of the Worlds.

 

Board of Iftaa`, Research and Islamic Studies.

Grand Mufti of Jordan,

Dr. Abdulkareem al-Khasawneh

Dr. Mohammad Al-Khalayleh, Member

Dr. Mahmoud Al-Sartawi, Member (Left before the end of the Board`s meeting)

Dr. Majed al-Darawsheh, Member

Sheikh Sa`eid Al-Hijjawi, Member

Judge, Dr. Samer Al-Kubbaj, Member

Dr. Amjad Rasheed, Member (Although the statement covers important and pressing issues in guiding society, it isn`t sufficient. Therefore, I recommend that real studies, in written form, are conducted by experts about the justifications for the Friday curfew {Friday prayer} and banning people from walking to the mosque to perform Fajr and Maghrib prayers since their time is very close to the beginning and end of the curfew-hours. I also recommend considering allowing people to walk to the mosque for `Isha prayer. All of this should be conducted through validated studies from experts in written, not verbal form, then the statement should be based on this form along with complete adherence to safety instructions inside the mosque and other venues).

Dr. Ahmad al-Hasanat, Member

Dr. Mohammad Younis Al-Zou`bi, Member

 

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Summarized Fatawaa

What is the ruling on selling sacrificial animals (udhiyah) described with specific attributes and authorizing an agent to slaughter them?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Selling sacrificial animals (udhiyah) that are described with specific attributes is permissible. This falls under the category of a salam sale (forward sale) if conducted using the terminology of salam, and under the category of a regular sale if not using the terminology of salam.
 
As for authorizing the seller to slaughter the sacrificial animal, the basic principle is that it is permissible, because the agent (wakil) stands in the place of the principal (muwakkil) in achieving his objective. This is a contract that the principal (the buyer) is entitled to perform himself, so authorizing another (the seller) to do so on his behalf is valid.
 
However, it is a condition for authorization to slaughter that the intention (niyyah) is present either at the time of slaughter or at the time of handing over the sacrificial animal to the agent. The basic principle is that the sacrificial animal must be specifically designated, as it is an act of worship. It is not required to designate it at the time of slaughter; rather, it is valid to do so before that.
 
It is permissible for the principal either to delegate the intention to the agent or to formulate it himself when authorizing the agent to slaughter. However, the sacrificial animal must be designated, even if at the time of slaughter, by the agent.
 
It is obligatory to designate the sacrificial animals so that each person offering a sacrifice receives his own specific animal. Therefore, charitable organizations and companies must take this into consideration and establish a specific mechanism that ensures no mixing of sacrificial animals occurs, so that each person offering a sacrifice receives his own designated animal. And Allah Almighty knows best.

Is it obligatory to have an intention (niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is obligatory for the worshiper to have a specific intention (Niyyah) for every prayer, meaning they must consciously intend the act of worship they are performing. The intention is a pillar (Rukn) of the prayer, and the prayer is not valid without it. It is not a requirement to utter the intention verbally; rather, doing so is considered a recommended Sunnah. And Allah the Exalted knows best.

I vowed to give a specific charity if a certain matter came to pass — what is the ruling on giving that charity before the matter is realised?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Fulfilling a vow (nadhr) is obligatory, in accordance with the word of Allah the Almighty: "And let them fulfil their vows." [Al-Ḥajj/ 29] And the saying of our master the Messenger of Allah ﷺ: "Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Him, let him not disobey Him." (Reported by al-Bukhārī.)
The Shāfiʿī scholars distinguished between a financial vow (nadhr mālī) and a bodily vow (nadhr badanī). They permitted the fulfilment of a financial vow to be brought forward — before the stipulated condition is met — but did not permit the same for a bodily vow, which may only be fulfilled after the condition has actually been realised.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "It is permissible to bring forward the fulfilment of a financial vow before the condition stipulated in it is met — such as saying: 'If I am healed, I vow to free a slave' or 'to give such-and-such in charity' — just as it is permissible to pay zakāh in advance. This is unlike a bodily vow, such as fasting." [Asnā al-Maṭālib, vol. 4/P.246]
Imām al-Bājūrī, may Allah have mercy upon him, states: "Like expiation other than fasting, a financial vow — such as saying: 'If Allah heals my sick one, I vow to free a slave for the sake of Allah,' or 'If Allah heals my sick one, I vow to free a slave on the Friday following the recovery' — it is permissible to bring it forward before the recovery in the first case, and before the Friday following the recovery in the second case." [Ḥāshiyat al-Bājūrī ʿalā Sharḥ Ibn Qāsim, Vol.2/P.596] And Allah the Almighty knows best.

What are the Sunnahs and etiquettes recommended for the person offering the Udhiyah?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
There are several Sunnahs (prophetic traditions) and etiquettes that are highly recommended for the person offering an Udhiyah (sacrificial offering) to observe:
 
First:
It is a Sunnah for anyone intending to offer a sacrifice to refrain from cutting or removing any of their hair or nails once the first ten days of Dhul-Hijjah begin. This is based on the statement of the Prophet (peace and blessings be upon him): "When the ten days [of Dhul-Hijjah] begin and one of you intends to offer a sacrifice, let him not touch any of his hair or skin." (Narrated by Muslim)
 
However, if someone does happen to remove any hair or nails, they have not committed a sin, and their sacrifice remains perfectly valid.
 
Second:
The person offering the sacrifice should ideally slaughter the animal themselves. If they are unable to do so, they should at least witness its slaughter. This is drawn from what our Master, the Messenger of Allah (peace and blessings be upon him), said to Lady Fatima (may Allah be pleased with her):
 
"Stand up and witness your sacrifice, for with its very first drop of blood, every sin you have committed will be forgiven." (Narrated by Al-Tabarani in his Mu'jam, Al-Hakim in his Mustadrak, and Al-Bayhaqi in his Sunan)
 
Third:
Face the Qiblah (the direction of prayer) at the time of slaughtering, as the Qiblah is the most honorable of directions.
 
Fourth:
Pronounce the name of Allah (Tasmiyah) at the moment of slaughter by saying: "Bismillah ar-Rahman ar-Rahim" (In the Name of Allah, the Most Gracious, the Most Merciful). Even if one forgets to say it, the meat remains lawful (Halal) to eat. Allah, Blessed and Exalted is He, says:
 
"So eat of that [meat] upon which the name of Allah has been mentioned." (Al-An'am: 118)
 
It is also recommended to send blessings upon our Master, the Messenger of Allah (peace and blessings be upon him), and to follow it with the Takbeer (Allahu Akbar).
 
Fifth:
Supplicate for acceptance by saying: "Allahumma hadhihi minka wa ilayka, fa-taqabbal minni" (O Allah, this is a blessing from You and is offered back to You, so please accept it from me). This means: This sacrifice is a blessing that originated from You, and I am offering it to draw closer to You. And Allah the Almighty Knows Best.

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