عربي
Home


Resolutions of Iftaa' Board


Resolutions of Iftaa' Board

Resolution No.(333):"Ruling on Considering Agricultural Projects for the Poor as Ongoing Charity (Sadaqah Jariyah)"

Date Added : 26-03-2026

Resolution No.(333): "Ruling on Considering Agricultural Projects for the Poor as Ongoing Charity (Sadaqah Jariyah)"

 

 Date: (19/ Ramadan/ 1447 AH), corresponding to (March 9, 2026 AD)

Praise be to Allah, Lord of the Worlds, and peace and blessings be upon our Master Muhammad, and upon all his family and companions. 

The Board of Iftaa’, Research, and Islamic Studies, in its third session held on the above, reviewed the inquiry submitted by the "Tkiyet Um Ali" Foundation, which states:

We, Tkiyet Um Ali—in partnership with the Dar Abu Abdullah Association—are launching an economic project to serve the poor beneficiaries of the Tkiyet through agricultural projects, where the financial returns go to the benefit of the poor laborers working in these projects. A donor may contribute one or more shares at a value of fifty dinars per share. These include sustainable hydroponic projects, such as greenhouses, climate-smart systems, and smart irrigation. Other projects include tailoring and home production using modern equipment and sustainable supplies to link high-quality products to the market. The Question that arises here is : Are these donations considered 'Ongoing Charity' (Sadaqah Jariyah)? Which of the mentioned projects qualify as such? And can spending and donating to these projects be considered among the valid channels of Zakat?

After research, study, and deliberation, the Board decided the following:

First: It is obligatory to distribute Zakat to its eligible recipients among the categories mentioned in the words of Allah the Almighty: "Zakat expenditures are only for the poor and for the needy and for those employed to collect [zakat] and for bringing hearts together [for Islam] and for freeing captives and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise." [At-Tawbah/60].

The jurists, deriving from this noble verse, stated that Zakat must result in transfer of ownership (Tamleek) to the poor person. It is not sufficient for the poor person to merely be a laborer in a project, nor is it permissible to establish investment projects with Zakat funds. The jurists made no exception except for the Sovereign (Wali al-Amr) or his representative, allowing them to grant the poor person ownership of Zakat in the form of a project from which they can earn a living. As for private entities, they are not permitted to do so based on the "Lām of Ownership" (Lām al-Tamleek) in the verse.

Second: Regarding Voluntary Charity (Sadaqah al-Tatawwu’), Ongoing Charity (Sadaqah Jariyah), and Endowments (Waqf); it is permissible to receive and spend them for the purposes for which they were collected, provided that the donors are aware of the intent of their donations. This is because voluntary charities and donations are managed according to the conditions set by the donor.

Third: Regarding whether the mentioned projects are considered Ongoing Charity: Scholars have interpreted "Ongoing Charity" as being an Endowment (Waqf) and anything that provides continuous benefit. As Imam al-Shirbini (may Allah have mercy on him) said:

"In terms of Sharia, Waqf is the retention of a property from which benefit can be derived while the asset itself remains intact, by terminating any right of disposal over its core ownership, for a permissible and existing recipient. Ongoing Charity is understood by scholars to mean Waqf, as stated by al-Rafi’i, for other types of charity are not 'ongoing'; rather, the recipient immediately owns both the asset and its benefits." (Mughni al-Muhtaj,Vol. 3/P.523).

We hope in Allah that these projects, which provide lasting benefit, will carry the reward of Ongoing Charity. And Allah the Exalted knows best.

Chairperson of Iftaa` Board,

Grand Mufti of Jordan,

Dr. Ahmad Al-Hasanat

Dr. Mohammad Al-Khalayleh/ Member

Prof. Mahmood Al-Sartawi/ Member

Dr. Zaid Al-Kilani/ Member

Sheikh Sa`eid Al-Hijjawi/ Member

Dr. Atif Al-Qhodah/ Member

Judge Fares Foraihat/ Member

Prof. Adam Nooh Al-Qhodat/ Member

Dr. Amjad Rasheed/ Member

Prof. Waleed Al-Shaweesh/ Member

Dr. Mohammad Younis Al-Zou`bi/ Member

Decision Number [ Previous ]


Summarized Fatawaa

What is the wisdom behind the legislation of fasting?

Fasting is a divine school from which the believer learns much and trains in virtues that may be needed in life. Among these virtues is patience, as it is the month of patience. Fasting also teaches honesty and consciousness of Allah in both private and public, for there is no observer over the fasting person in abstaining from lawful pleasures except Allah alone.
Fasting strengthens willpower, sharpens determination, and nurtures mercy and compassion among the servants of Allah. It is a struggle against the self, a restraint of desires, a purification of the soul, and a cultivation of goodness.
The Prophetﷺ said: "Allah, the Almighty, said: ‘Every deed of the son of Adam is for him, except for fasting; it is for Me, and I shall reward for it. Fasting is a shield. So when one of you is fasting on a day, let him not engage in obscene speech or raise his voice in anger. If someone insults him or fights him, let him say: I am a fasting person. By Him in whose hand is the soul of Muhammad, the breath of the fasting person is more pleasant to Allah than the fragrance of musk.’" [Bukhari and Muslim]
 

What is the ruling on reciting the takbīr from Sūrat aḍ-Ḍuḥā to Sūrat an-Nās upon completing the recitation of the Qur'an (khatm)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is recommended to recite the takbīr from the beginning of Sūrat aḍ-Ḍuḥā through to the end of Sūrat an-Nās, and this is the recitation practice of the people of Makkah.
It is stated in Nihāyat az-Zayn (p. 65): "It is sunnah to begin each sūrah with the basmalah, since it constitutes a verse of it. It is also sunnah to say, before each sūrah — from aḍ-Ḍuḥā to the end of the Qur'an — 'Lā ilāha illallāh, wallāhu akbar' (There is no god but Allah, and Allah is the Greatest), based on what has been narrated regarding Imam ash-Shāfi‘ī (raḍiyallāhu ‘anh), who heard a man reciting this takbīr in prayer, and said to him: 'You have done well, and you have hit upon the sunnah.'"
And Allah, the Exalted, knows best.

What is required of a traveler or a sick person if they broke their fast and then their excuse ceased?

If a traveler settles or a sick person recovers after having broken their fast, it is recommended for them to refrain from eating and drinking for the rest of the day, but it is not obligatory.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

See More