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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

When is the prayer considered *adāʾ* (performed within its time): upon rising from the bowing (*rukūʿ*), or after rising from the prostration (*sujūd*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever catches one complete rakʿah within the prayer's time has caught the prayer as an on-time (adāʾ) prayer. The rakʿah is complete when the worshipper raises his head from the second prostration (sajdah), even if he has not yet reached the degree of standing in which the recitation is valid.
It is stated in Nihāyat al-Muḥtāj (Vol.1/p.378): "What is meant by the rakʿah is the completion of all of it, with its two prostrations." End quote.
And in Ḥāshiyat al-Shabrāmallisī: "(His saying: 'a rakʿah') means that he raises his head from the second prostration, even if he has not reached the degree in which the recitation is valid." And Allah Almighty knows best.
________________________________________
Note on terminology: Adāʾ refers to performing the prayer within its prescribed time, as opposed to qaḍāʾ (making it up after its time has ended).

Is it permissible to consume the meat of a sacrifice (Dhabihah) offered as an act of devotion to Allah, seeking His protection for my family?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to eat from this sacrifice, and the reward [for it] is according to what is given to the poor. And Allah the Exalted knows best.

What is the ruling on speaking while relieving oneself?

It is disliked for one relieving himself to speak while doing so, except out of necessity. And Allah the Almighty knows best.

What is the ruling on a suitor (khāṭib) going out alone with his fiancée before the marriage contract is concluded?

It is unlawful for a suitor, prior to the marriage contract , to do anything that would be unlawful for any non-maḥram man — including touching his fiancée, being secluded with her (khalwah), or seeing her without her complete sharī‘ah-compliant covering — even after the recitation of al-Fātiḥah (This is a cultural custom to seek Allah's blessing (barakah) and mark mutual consent) and the family's approval [of the engagement]. This is because the engagement, without the formal marriage contract, does not render unlawful matters permissible. And Allah, the Exalted, knows best.

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