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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

What is the ruling on performing istinja' after passing wind from the anus?

Ablution is invalidated by passing wind from the anus, even without a smell. Only ablution becomes obligatory from it. Istinja' is not obligatory nor recommended. And Allah the Almighty knows best.

Is it valid to share in the 'aqīqah by contributing a seventh share of a camel or cow?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Yes, it is permissible. If a group of people jointly share in the slaughter of a camel or a cow on behalf of seven individuals, this is valid — regardless of whether all of them intend the 'aqīqah, or some intend the 'aqīqah, others the uḍḥiyyah, and others simply the purchase of meat. And Allah Almighty knows best.

What is the Islamic ruling on the aqiqa?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is a confirmed Sunnah (sunnah mu'akkadah). Two sheep are to be slaughtered for a newborn boy, and one sheep for a newborn girl. This is established by numerous Prophetic traditions, among them:
The narration of Samurah ibn Jundub, may Allah be pleased with him, who reported that the Messenger of Allah ﷺ said: "Every child is held in pledge for his 'aqīqah, which is slaughtered on his behalf on the seventh day, and he is named, and his head is shaved." — Narrated by al-Tirmidhī, who graded it as ḥasan ṣaḥīḥ.
And the narration of 'Ā'ishah, may Allah be pleased with her, who said: "The Messenger of Allah ﷺ commanded us to slaughter one sheep as 'aqīqah for a girl, and two sheep for a boy." — Narrated by Aḥmad and Ibn Mājah.
The imperative in these narrations is understood to denote recommendation rather than obligation, based on the ḥadīth of 'Amr ibn Shu'ayb, on the authority of his father, on the authority of his grandfather, who said: The Messenger of Allah ﷺ was asked about the 'aqīqah, whereupon he said: "Allah does not love 'uqūq" — as though he disliked the name itself — and then said: "Whoever has a child born to him and wishes to offer a sacrifice on their behalf, let them do so: two equivalent sheep for a boy, and one sheep for a girl." — Narrated by Aḥmad and Abū Dāwūd.
The legal inference drawn from this narration is that the Prophet ﷺ linked the slaughter to the wish and willingness of the individual, saying: "whoever wishes to offer a sacrifice... let them do so" — thereby indicating that the 'aqīqah is recommended (mustaḥabb) and not obligatory (wājib).
And Allah Almighty knows best.

What is the Du`a (supplication) of Istikhara (guidance prayer)?

O Allah, I consult You as You are All-Knowing and I appeal to You to give me power as You are Omnipotent, I ask You for Your great favor, for You have power and I do not, and You know all of the hidden matters. O Allah! If you know that this matter (then he should mention it) is good for me in my religion, my livelihood, and for my life in the Hereafter, or he said: "for my present and future life" then make it (easy) for me. And if you know that this matter is not good for me in my religion, my livelihood and my life in the Hereafter, or he said: "for my present and future life" then keep it away from me and take me away from it and choose what is good for me wherever it is and please me with it."

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