Cloning plants

الاستنساخ في النباتات

A question about cloning plant cells and multiplying them to make juices and food additives, in which Jordan's General Iftaa Department answered that using cloning techniques in plants is unobjectionable, provided they are shown not to harm the consumer or disrupt the plant ecosystem. The Department answered that scholars define plant cloning as a biological process forming a group of cells that yields a plant with improved output which reproduces without any change to its genetic content, and that the earth and what is on it were made subservient for human benefit, with humans commanded to set it right and avoid corrupting it. It said the scope the Sharia allows for non-human cloning is set by two words: securing benefits and warding off harms, with the judgment of these referred to experts and specialists; if the process improves the plant and its output without harm to the consumer or disruption of the plant ecosystem, there is no objection, but if it leads to harm to people or disrupts the plant ecosystem, it is not permitted. It cited the resolution of the International Islamic Fiqh Academy at its tenth session in Jeddah in 1997 that cloning and genetic engineering techniques may be used for microbes and other micro-organisms, plants and animals within the limits of the Sharia's controls. It concluded that using cloning techniques in plants is unobjectionable, provided they are shown not to harm the consumer or disrupt the plant ecosystem.

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A question about cloning plant cells and multiplying them to make juices and food additives, in which Jordan's General Iftaa Department answered that using cloning techniques in plants is unobjectionable, provided they are shown not to harm the consumer or disrupt the plant ecosystem. 1

The question

The questioner asked about the ruling on cloning plants, a process of taking a cell and multiplying it many times under set conditions to make juice and substances added to food. 1

The answer

The Department answered that scholars define plant cloning as a biological process forming a group of cells that yields a plant with improved output which reproduces without any change to its genetic content, and that the earth and what is on it were made subservient for human benefit, with humans commanded to set it right and avoid corrupting it. 1 It said the scope the Sharia allows for non-human cloning is set by two words: securing benefits and warding off harms, with the judgment of these referred to experts and specialists; if the process improves the plant and its output without harm to the consumer or disruption of the plant ecosystem, there is no objection, but if it leads to harm to people or disrupts the plant ecosystem, it is not permitted. 1 It cited the resolution of the International Islamic Fiqh Academy at its tenth session in Jeddah in 1997 that cloning and genetic engineering techniques may be used for microbes and other micro-organisms, plants and animals within the limits of the Sharia's controls. 1 It concluded that using cloning techniques in plants is unobjectionable, provided they are shown not to harm the consumer or disrupt the plant ecosystem. 1

About this record

Jordan's General Iftaa Department published this fatwa on aliftaa.jo as no. 4010, dated 6 October 2025. 1 The museum records this text as a historical document attributed to the body or scholar that issued it; it issues no ruling of its own.

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Sources

  1. Jordan's General Iftaa Department (aliftaa.jo) , fatwa 4010

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islam.museum contributors. “Cloning plants”. islam.museum, https://islam.museum/en/work/fatwa-aliftaa-jo-plant-cloning/. CC BY-SA 4.0. Last updated 2026-11-01.

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A charity using zakat to treat patients

A question about a charity taking zakat to treat patients, buy medicines and equipment and fund health projects, in which Jordan's General Iftaa Department answered that zakat may not be spent on buying medicines, equipment or health projects, but may cover poor Muslims' treatment costs through their agency, while the state may spend it in whatever way best benefits the poor. The Department answered that the recipients of zakat are fixed in the verse on alms in Surat al-Tawba, and that zakat may not be paid to buy medicines and medical equipment or to cover laboratory costs and health projects; but spending it on poor Muslims and their treatment costs, not on general administrative or operating expenses, is unobjectionable. It said a hospital or centre may obtain an agency from the poor under which it receives the money on their behalf and then spends it on them, because zakat in principle must be put into the poor person's ownership; the exception is a government body, since the ruler may spend zakat on the poor in the way he judges most beneficial. It cited the jurists' view that the ruler may buy the poor person a property to draw income from, quoting al-Zarkashi as reported in Mughni al-Muhtaj, the gloss of al-Jamal on Sharh al-Manhaj that the ruler acts for the poor in receiving zakat, and Ibn Hajar al-Haytami in Tuhfat al-Muhtaj that he may bind the poor person not to dispose of what was bought, for the public interest. It noted that the Jordanian Iftaa Council decided in its resolution no. 99 that zakat may be used to help poor Muslim cancer patients, and closed with the hadith of Mu'adh that alms are taken from the Muslims' rich and returned to their poor.