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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 someone who possesses gold with the intention of saving/hoarding it, and owns nothing else — is he obligated to sell a portion of it in order to pay the zakāh due on it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh becomes immediately obligatory on cash, and likewise on gold — that which is not designated for a woman's personal adornment— once both reach the niṣāb (minimum threshold liable for zakah) and a full ḥawl (lunar year) has passed over them. It is not permissible to delay payment when it is genuinely possible to pay — meaning, when the wealth and the eligible recipients are both available. It is stated in Mughnī al-Muḥtāj (Vol.2/p.129): "Zakāh is obligatory immediately once it becomes feasible to pay it, meaning when the wealth and the eligible recipients are both present."
The one paying zakāh must discharge the obligatory zakāh due on saved (hoarded) gold either from the gold itself, or from its equivalent monetary value, in the event that no other funds are available — since paying from the gold itself is the original default (al-aṣl). It becomes permissible to pay from other funds instead only because zakāh is built upon the principle of ease and leniency, as stated in Asnā al-Maṭālib (Vol.1/p.366): "When a full ḥawl has elapsed on wealth other than trade goods... zakāh attaches to the actual asset itself (al-‘ayn), and the poor effectively become partners in it — even, for example, [becoming partners] in camels through the value of a sheep [owed as zakāh on them]... Paying from other wealth is permitted only because zakāh is built upon the principle of ease and leniency."
Accordingly: the one paying zakāh must discharge it either from the actual saved gold itself, or by selling a portion of the gold equal to the amount of zakāh owed. He may also borrow money to pay the zakāh, or pay the zakāh in installments before the ḥawl is complete [as an advance payment]. And Allah, the Exalted, knows best.

What is the ruling on the ablution of one from whom blood exits from his nose or a wound?

Blood flowing from a wound or a nosebleed does not invalidate ablution. However, performing ablution is recommended to avoid scholarly disagreement with those who make ablution obligatory after blood flows. And Allah the Almighty knows best.

What is the ruling on eating from one`s Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The Udhiyah (sacrificial offering) is divided into two categories: the vowed sacrifice (Al-Mandhurah) and the voluntary sacrifice (Al-Tatawwu').
 
First: The Vowed Sacrifice (Al-Mandhurah)
This refers to a sacrifice that has become strictly obligatory due to a formal vow (Nadr). It is completely impermissible for the person offering it, or any members of their family whom they are financially obligated to maintain, to eat any of its meat or fat. Furthermore, it is unlawful for them to personally benefit from its hide, wool, or any other part of it. If they happen to eat any portion of it, the offerer is legally obligated to give an equivalent amount of meat or its monetary value to charity. (As noted in Tuhfat al-Muhtaj by Imam Ibn Hajar al-Haytami,Vol. 9/P.364).
 
Second: The Voluntary Sacrifice (Al-Tatawwu’)
This is a recommended, non-obligatory sacrifice. The person offering it is fully permitted to eat from its meat, distribute portions as charity to the poor, and give pieces as gifts to those who are well-off. However, it remains a mandatory requirement to donate at least a minor portion of it to charity; this should not be less than approximately half a kilogram of raw, uncooked meat. And Allah the Almighty Knows Best.

What is the wisdom behind legislating the Udhiyah?

The Muslim must know that through the Uḍḥiyah, he complies with the command of Allah, the Exalted, and performs a worship that brings him closer to Allah and distances him from the Fire.
 
The Uḍḥiyah holds profound wisdoms and noble meanings, including:
 
1-Reviving the Sunnah of Abraham, peace be upon him: He complied with Allah's command when He ordered him to slaughter his son Ishmael. Abraham, peace be upon him, succeeded in the test, and when he was about to slaughter his son, Allah sent down a ram to ransom Ishmael and commanded him to slaughter it instead. Allah, the Exalted, says {what means]: "And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice." [Al-Ṣāffāt/102-107]. Thus, the sacrificial offering became an enduring Sunnah until the Day of Judgment, and Muslims offer their wealth as sacrifices, drawing closer to Allah, the Exalted, reviving this great Sunnah.
 
2-Providing abundance for people on Eid day and the Days of Tashrīq: Among the wisdoms of the Uḍḥiyah is that the Muslim provides generously for his family, neighbors, relatives, and the poor during these days. The Muslim is encouraged to eat from his sacrifice, give charity from it to the poor, and gift from it to his wealthy neighbors. Thus, goodness spreads throughout the entire community. The Prophet, peace and blessings be upon him, said: "The Days of Tashrīq are days of eating and drinking." (Narrated by Muslim). Allah, the Exalted, says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Ḥajj/36]. This good includes the good of both this world and the Hereafter.

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