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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 omitting the prostration of recitation?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The prostration of recitation (Sajdat al-Tilawah) is a Sunnah for both the reader and the listener. There is no sin in omitting it, though doing so results in missing a great reward. Muslim narrated from Abu Hurairah (may Allah be pleased with him) that the Prophet ﷺ said: 'When the son of Adam recites a verse of prostration and prostrates, Shaytan withdraws weeping, saying: "Woe to him! (and in the narration of Abu Kuraib: "Woe to me!") The son of Adam was commanded to prostrate and he prostrated, so Paradise is his; and I was commanded to prostrate and I refused, so the Fire is mine."'
 
Sheikh al-Islam Imam al-Nawawi (may Allah have mercy on him) stated: 'It is recommended to prostrate immediately after reciting or hearing a verse of prostration. If one delays it but the interval is short, he may still prostrate. However, if the interval is long, the opportunity is missed.' [Rawdat al-Talibin Vol.1/P.323].
 
Furthermore, the prostration of recitation becomes obligatory (Wajib) in congregational prayer if the Imam prostrates, out of the necessity of following him. And Allah the Exalted knows best.

What is considered a woman`s Awrah (parts of the body that must be concealed during prayer) while offering prayer, and is her foot part of it?

A woman`s whole body is considered an Awrah while offering prayer except the hands and the face. Thus, her foot is an Awrah as well. And Allah Knows Best.

What is the ruling on delaying Zakat al-Fitr until after Eid day?

It is forbidden to delay Zakat al-Fitr beyond the sunset of Eid day. If someone delays it past Eid day without a valid excuse, they have committed a sin and must immediately make up for it because their obligation remains unfulfilled, and they must clear their responsibility.

Is a person rewarded for refraining from all that breaks their fast when required to do so, and is it considered a valid fast?

If a person eats or drinks thinking that Fajr has not yet arrived, but then someone informs them that Fajr had already begun, they must refrain from eating for the rest of the day and make up the fast later.
If they observe the required restraint (imsak), they will be rewarded for obeying the command because fulfilling an obligation brings reward.
However, this is not considered a valid fast in terms of rulings. For example:
● It is not disliked (makruh) for them to use a miswak after noon.
● They are not encouraged to hasten the breaking of the fast at sunset.
● Other fasting-related rulings do not apply to them.

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