10:10 2016
As the end of Ramadan approaches, the field for discussion on this topic opens up again. Imams in mosques and other clerics notify Muslims of the minimum this year that must be paid per person. True, this amount does not always correspond to the Sunnah.
In this topic, with the help of Allah, you will find the answers.
Fitr Sadaqah: basic provisions in the light of the Quran and Sunnah Messenger of Allah (peace and blessings of Allah be upon him)
Sadaqatul-Fitr or Zakat-ul-Fitr - these two meanings are given in the hadiths of the Messenger of Allah (peace and blessings of Allaah be upon him), and they are equally used in the books of fiqh. Sadaqat-ul-Fitr, or Zakat-ul-Fitr, is similar to all other zakat that are obligatory. This can be said to be one of the categories of zakat, which fiqh scholars have classified in the corresponding chapter of zakat.
There is a separate indication about Sadaqat-ul-Fitr, or Zakat-ul-Fitr in the Noble Quran, along with the fact that all the verses about Zakat in a general form include this meaning. Ibn Qudama in the book of al-Mughni says: “Said ibn Musayib and Umar ibn Abdulaziz in relation to the words of Allah Almighty: قَدْ أَفْلَحَ مَنْ تَزَكَّى “He who purifies himself succeeds” (87:14).
They said that we are talking about Zakat-ul-Fitr.” Sadaqat-ul-Fitr received its name because it is obligatory to distribute it in connection with breaking the fast (Fitr) after the end of Ramadan.
When can Fitr Sadaqa be paid?
It is narrated from Ibn Umar (may Allah be pleased with him) that “The Prophet of Allah (peace and blessings of Allah be upon him) ordered that Zakat al-Fitr be paid before people go out for prayer” (narrated by Muslim, Abu Dawud, at-Tirmidhiy, Ahmad, ad-Darim). All other similar texts in this regard, which determine the time of payment of Fitr, mention, like the above hadith, the period before the Eid prayer, or before people go out for the Eid prayer. However, all these hadiths do not establish the start time of the payment of Fitr. All hadiths talk about the deadline for payment, which is the Eid prayer. Therefore, every Muslim is required to pay Zakat-ul-Fitr before he performs the Eid prayer. As for paying Fitr long before the time of Eid prayer, or closer to its time, the hadiths do not mention anything about this, thereby providing the Muslim with a wide choice. He can pay it immediately before the Eid prayer, two days before it, a week, or even a month.
Who should pay Fitr Sadaqah?
It is reported from Ibn Umar (may Allah be pleased with him): “The Messenger of Allah (peace and blessings of Allah be upon him) obliged us to pay Zakat-ul-Fitr in the amount of saa dates or barley for a freeman and for a slave, for a man and for a woman, on the smallest and eldest of the Muslims, and ordered us to do this before people go out for the holiday prayer" (narrated by al-Bukhari, Muslim, Abu Dawood, an-Nasaiy, at-Tirmidhiy, ibn Majah, ad-Darimiya, in the same meaning).
Every Muslim is obliged to distribute Fitr Sadaqa, regardless of his financial status, age and gender. All Muslims without exception, poor and rich, adult and young, man and woman, free and slave, who fasted and who did not fast, are all obliged to distribute Fitr Sadaqa. Sharia texts do not contain any exceptions or restrictions related to this law, which is common to all.
From Amr ibn Shuaib, from his father, from his grandfather (may Allah be pleased with them) it is reported that the Prophet (peace and blessings of Allah be upon him) sent a messenger to Mecca with the words: “Sadaqat-ul-Fitr is wajib for every Muslim, man or a woman, free or forced, young or adult, in the amount of two mudds of wheat, or in the amount of one sa’a of other food” (narrated by at-Tirmidhiy and ad-Darukutaniy).
Zakat-ul-Fitr is the payment of property, or the expenditure of property. The husband has the responsibility and obligation to spend on his wife, just as a man has to spend on his minor son, as well as on a father in old age. It falls on the shoulders of the Muslim to spend property on everyone on whom he is obliged to spend money from his family and children. Zakat-ul-Fitr is also included in the number of payments and categories for spending. This is the responsibility of the breadwinner, regardless of who or what categories of people are dependent on him.
Does the payment of fitr sadaqa depend on one’s financial situation?
This type of zakat is considered a rite of worship for every person, and the need for its performance is not determined by the availability of property, as in other types of zakat payments, so that one can talk about the limits of wealth or poverty. Every Muslim must pay Sadaqat al-Fitr.
One who does not have the means to pay Zakat-ul-Fitr will be considered unable to pay, thus his obligation will be relieved. In this case, the hadith of the Prophet of Allah (peace and blessings of Allah be upon him) will be applicable: “... If I order you something, then do it to the best of your ability.”(narrated by al-Bukhari from Abu Hurayrah). Thus, the one who has the necessary amount of property to pay Fitr Sadaqa will have to pay it, and the one who does not have it will not owe anything.
How is Fitr Sadaqah paid?
All types of food products mentioned in the hadiths are suitable for this, and the most important of them are dates. If you look at the texts related to Fitr Sadaqa, they mention the following types of food products: dates, barley, wheat, raisins, cottage cheese, barley or wheat porridge, sult (hulled barley, in other programs flour).
As an example, it is narrated from Abu Said al-Zudari (may Allah be pleased with him): “We paid Zakat-ul-Fitr in the amount of one sa’a of food, or a sa’ of barley, or a sa’ of dates, or a sa’ of cottage cheese, or a sa’ of raisins” ( narrated by al-Bukhari, Muslim, at-Tahawi, ad-Darim).
All the above-mentioned types of food products during the time of the Messenger of Allah (peace and blessings of Allah be upon him), the Companions and the generations that followed them, were distributed by Muslims when paying Zakat-ul-Fitr (fitr-sadaqah).
Just as it is possible to pay Fitr Sadaqa with all of the above types of products, it is possible to pay the equivalent in other things, because When considering the texts in this regard, it is observed that the Muslims of the first generations relied on basic, more common food products.
Payment in money is allowed only if this value is equal to the equivalent of food products established for payment of Fitr Sadaq. It is unacceptable when someone talks about paying a sum of money without conditioning or being tied to the things prescribed for payment as Fitr Sadaqa by Shariah. If one of the fuqahas says that now the size or amount of money of Fitr Sadaqa is such and such, this should not be accepted and is unacceptable until he links this amount of money to the cost of things established by Shariah as suitable for distribution as Fitr Sadaqa.
In this case, Abu Hanifa and his supporters were right in their conclusions when they said that payment of the cost of products in money should be equal to one of the types of those products indicated by the Sharia. For example, we pay one Saa date, or one dinar, if the market value of one Saa date is equal to one dinar. If the market value of one date is two dinars, then two are paid.
What type of product is used as a basis?
Here we should take as a basis the most common and basic type of food. When we look at the texts, we see the presence of dates everywhere, because... at that time they were the main type of food. Following him, Muslims of that time determined the amount of food required for payment by other types.
Drawing conclusions, nowadays wheat is the main food product, not dates, therefore, when paying Zakat-ul-Fitr in money, or other currently known types of products, it is necessary to be attached to it.
The point is what type of food is the most basic and widespread at a given time and in a given territory.
For example, in Southeast Asia, in and around the Hindustan Peninsula, the main food for the population is rice, not wheat. Therefore, Muslims in these lands should rely on rice when paying the amount of Fitr Sadaq.
What is the amount of Fitr Sadaqa payment?
The opinion of the majority of the Companions and scholars of Fiqh is that half of the Sa'ah is sufficient to pay Zakat-ul-Fitr in wheat.
Fitr-sadaqa (Zakat-ul-Fitra) is equal to half a sara of wheat, or one sara of other types of products. Converting one saa into kilograms we get 2 kg 175 grams. Dividing this figure by four we get the size of one mudda – 543 g. Since Zakat-ul-Fitr with wheat is half a sa'ah, or two mudds, then its size will be 1 kg 86 grams (one kilogram, eighty-six grams) of wheat. The size of other products will be 2 kg 175g.
Who is given fitr sadaqah?
Sadaqat-ul-Fitr is Zakat and includes all its provisions, except those that are excluded by separate evidence. Paying attention to the evidence, we do not find any mention of whom exactly, unlike ordinary zakat, it should be given. Therefore, Fitr Sadaqa is paid to the following eight categories of people. As Allah Almighty says about it:
وَالْمَسَاكِينِ وَالْعَامِل ِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَال The “Donations are intended for the poor and needy, for those who collect and distribute them, and for those whose hearts they want to win, for ransom of slaves, for debtors, for expenses in the way of Allah and for travelers” (9:60).
As for the category of such people as “whose hearts they want to win, and for the ransom of slaves”, today they are absent, and those “who are engaged in their collection and distribution” are absent after the rule of Islam in Muslim countries ceased to exist. There is not a single state where the Sharia of Allah is implemented, as ordered by Allah Almighty.
Thus, we have “for the poor and the needy, for debtors, for expenses in the path of Allah and for travelers,” i.e. out of eight categories there are only five to whom this zakat can be paid.
May Allah accept our fast in the best possible way and give us the opportunity to get closer to Him.
Based on materials from the book “al-Jamiy li ahkyam al-Syyam”, author Abu Iyas Mahmud ibn Abdullatif ibn Mahmud (Uwayda)
According to the madhhab of Imam Abu Hanifa
Zakat paid at the end of the fasting month of Ramadan is called Zakat-ul-Fitr.
What is the wisdom of Zakat-ul-Fitr?
At the end of the month of Ramadan, a holiday begins - Muslims rejoice in the worship performed by the Almighty. Islam awakens this joy in everyone, so that even the poorest does not feel deprived in the Ummah.
Prophet Muhammad (peace and blessings be upon him) said: “Give so that they do not have to ask on this day.” Therefore, Shariah has made it obligatory to pay Zakat-ul-Fitr. It is believed to improve fasting and clear away mistakes made this month. Abbas's son Abdullah says: "The Messenger of Allah (peace and blessings be upon him) obligated zakat-ul-fitr for purification from unnecessary conversations during fasting and for giving food to the poor."
Zakat-ul-Fitr solutions
Zakat-ul-Fitr is fard, i.e. compulsory. It is reported from Abdullah bin Umar that the Prophet (peace and blessings be upon him) obliged Zakat-ul-Fitr on sugar of dates or wheat from a slave, freeman, man, woman, adult and child - Muslims (Bukhari, Muslim).
The man pays it for himself and for those whom he is obliged to support - minor children. If they are rich, then from their property. A grandfather is obliged to pay zakat for his son’s children if they are poor and have no father, but he is not obliged to pay zakat for his daughter’s children.
A person is not obliged to pay zakat for adult children, parents, wife, regardless of whether they are rich or poor.
Deadlines for payment of Zakat-ul-Fitr
The time for paying zakat ul fitr begins with the dawn of the holiday of breaking the fast. If someone dies or becomes poor before dawn, then this duty is removed from him. Those who are born after dawn, become rich, and accept faith are not required to pay it. But whoever was born before dawn is obligated to pay Zakat-ul-Fitr. It is advisable to distribute Zakat-ul-Fitr before performing the festive prayer (Eid prayer), distributing it after the prayer is condemned (karaha). You can distribute it at the beginning of the month of Ramadan, before the holiday or on the night of the holiday.
Amount of Zakat-ul-Fitr
Each person is paid half a sugar of wheat, flour, raisins (quiche-mish), or their cost. If they pay in dates, purchina, then they pay the full sakh or its value. In all cases, it is better to pay in value. If possible, it is better to give zakat-ul-fitr to relatives or friends, but it should not be given to parents, children or wife.
Allah will not accept a person’s sadaqah as long as there are those in need among his relatives. Relatives to whom you can give zakat-ul-fitr: brother, sister, their children, uncles, paternal or maternal aunts, their needy children. Then the neighbors in need, the village, the city. It is condemned to transfer zakat-ul-fitr to a village other than one’s own, unless there are relatives in need there.
You should try to pay Zakat-ul-Fitr before the holiday of breaking the fast, so as not to miss out on its wisdom.
General provisions related to Zakat-ul-Fitr .
1. The obligation to pay zakat-ul-fitr is not lifted, even if one has lost the nisab upon taxation, before its payment, of the zakat-taxable minimum (nisab). It must be paid by way of compensation, unlike zakat on property.
2. If a person does not fast during the month of Ramadan for any reason, or, without a reason, does not even perform namaz, then he is obligated to pay zakat ul fitr.
3. For small children and the insane, their guardian pays zakat from their property. If they have not paid, then upon reaching adulthood or recovery, they must do so.
4. If the wife is wealthy and the husband is not, then she must pay sadaka for the children.
5. The husband is not obliged to pay alms for his wife’s children from another marriage.
6. A divorced woman or widow is not obliged to pay sadaka for her children. If they have wealth, then zakat is paid from it.
7. Zakat-ul-fitr is prescribed to be distributed where the payer himself is located, and the general zakat (wealth) is where his property (livestock and the like) is located.
You can give several sakhs to one poor person, as well as one sakh to several poor people.
According to the madhhab of Imam al-Shafi'i
Zakat-ul-fitr (or zakat-sa'; zakat-sah) is obliged to pay every Muslim (Muslim woman) who has food for more than one day and is alive by the time of sunset on the eve of 'Eid-ul-Fitr (that is, on the eve of the day of Eid - Bayram). So, if a child is born before this moment, then Zakat-ul-Fitr should be paid for him, and if someone dies before this moment, then Zakat-ul-Fitr is not deducted for him.
Zakat-ul-Fitr can be paid throughout the month of Ramadan, but better - from the time of sunset on the eve of ‘Eid-ul-Fitr. It is best to give it before the start of the holiday prayer, but it is also possible during the holiday before sunset. Delaying its issuance after this period is haram (forbidden). And whoever did not manage to pay Zakat-ul-Fitr by this date is obliged to compensate it as soon as possible.
Every adult Muslim is obliged to pay zakat-sah not only for himself, but also for those who are legally dependent on him (for his wife, children, etc.) In this case, it is advisable to obtain authority (wakil) from those for whom the zakat is paid '.
Sa' is removed by the most commonly consumed products. In Dagestan (as throughout Russia), the most commonly consumed product is wheat bread, so sa‘ should be removed with wheat. In this case, the wheat must be of good quality and clean. Sa' of wheat is 2 kg 400 g, but taking into account possible impurities, it is better to give 2 kg 500 g. Some alims believe that sa' is 2 kg 700 g, if we take this amount as a basis, it will be even better. According to the Hanafi madhhab, sa' is 3 kg 700 g, and if it is given in wheat, then half of the sa' is enough.
In addition, if it is difficult to pay sa’ with wheat, according to the Hanafi madhhab, sa’ can be paid in money - the cost of the same amount of wheat. At the same time, Shafi'ites, when making niyat, must say that sa' is paid in money, following Imam Abu Hanifa. But it is better for the followers of the Shafi'i madhhab to remove the sa' with wheat.
Before removing zakat-sa', one should make a niyat: “I intend to withdraw for myself (for my wife, minor children: son, daughter - the name of the one for whom you are withdrawing is pronounced) obligatory (fard) sa' - zakat-ul-fitr in the name of Allah Almighty."
If another Muslim takes sa‘ for an adult Muslim, then he should be authorized to do so, i.e. make it a wakil.
Zakat-ul-fitr, like zakat in general, should be given only to strictly defined categories of people:
1) poor (i.e. having an income of 20-30% of what is needed);
2) the poor (i.e., having an income of 70-80% of what is needed);
3) employees associated with the collection, storage, accounting, distribution of zakat as wages;
4) converts (i.e. those who accepted Islam and need material or moral support);
5) slaves freed under a self-redemption agreement;
6) those who have debts incurred for purposes permitted by Sharia (treatment, food, construction of necessary housing, purchase of necessary clothing, etc.);
7) those who are on the true path and wage a holy war (gazavat) against the infidels;
8) travelers who are on a journey permitted by Shariah and are left without the necessary funds.
It must be emphasized that zakat is due only to the above categories of Muslims, and issuing it to others (for example, orphans or disabled people, if they do not fall into the listed categories, mosques, etc.) is unacceptable, because in this case the farz remains unfulfilled and this is considered just alms (sadaqa).
First of all, zakat should be given to relatives and neighbors who are entitled to zakat (with the exception of those relatives whom, according to Sharia, the paying sah is obliged to support; and a Muslim is obliged to support his wife, minor children, infirm parents, etc.). If among them there are no people who are entitled to zakat, then it is necessary to give it to those who are entitled to it, from among the residents of a given locality. If there are no such people in the village (city), then go to neighboring cities and villages.
The one who is entitled to sakh and who received it has the right to dispose of it as he wants: eat, sell, give, etc.
Sa' should be given to at least three Muslims. Therefore, it is better to mix several sakhs and then divide them among the recipients.
Sa' cleanses a Muslim from minor sins, from the errors of fasting. The hadith says that the fast that a Muslim observes during the month of Ramadan does not ascend to heaven, but hangs between heaven and earth until zakat-ul-fitr is paid.
But zakat-sah must be paid regardless of whether a Muslim fasted in the month of Ramadan or not.
If sa' was not paid earlier, then it should be reimbursed as soon as possible, for this is the fard (obligation) of every Muslim.
In the name of Allah, the Gracious, the Merciful
Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!
Mandatory payment of Zakat al-Fitr
Ibn ‘Umar said: “The Messenger of Allah (peace and blessings of Allah be upon him) made it obligatory to distribute zakat al-Fitr in the form of one sa' food. He imputed this to slave and free, man and woman, young and old from among Muslims, commanding them to do this before going out for Eid prayer.” al-Bukhari 1503.
Imam al-Khattabi said: “This hadith indicates that Zakat al-Fitr is obligatory, and that it is obligatory is the opinion of all scholars.” See “Ma’alima-Ssunan” 3/214.
Imam al-Nawawi said: “All scholars agree that Zakat al-Fitr is obligatory for every Muslim.” See al-Majmu' 6/106.
Imam Ibn al-Mundhir also pointed out the unanimous opinion (al-ijma’) that zakat al-Fitr is obligatory. See al-Ijma' 34.
For whom is Zakat al-Fitr obligatory?
Zakat al-Fitr is obligatory for every Muslim who is able to pay it. However, scholars disagree on the question of whether a person is obligated to give Fitr for those whom he is obligated to support or whether everyone is obligated to give it only for himself.
Imam al-Nawawi said: “A person is obligated to give this zakat for himself, as well as for those on whom he is obligated to spend his money, namely his wife, children and parents.” See al-Majmu' 6/128.
Supporters of this opinion, that a person is obliged to give Fitr both for himself and for those whom he is obliged to support, rely on the following hadith from Ibn ‘Umar, which the Prophet (peace and blessings of Allaah be upon him) said: “Give Fitr for those you are obliged to support” ad-Darakutni 2/141, al-Bayhaqi 4/161.
But scholars differ on the authenticity of this hadith. Imams Ibn al-'Arabi, al-Dhahabi, an-Nawawi and Ibn Hajar called this hadith weak, and ad-Daraqutni said: “It is correct that these words belong to Ibn ‘Umar himself, but not to the prophet (peace and blessings of Allah be upon him).” However, some imams, including Sheikh al-Albani, relied on this hadith and strengthened its authenticity with other similar messages. See “Iruaul-gaalil” 835.
The scholars of the Standing Committee (al-Lajnatu-ddayimah) also tended to this opinion. See “Fataawa al-Lajna” 9/367.
As for Imam Ibn Hazm, he believed that Fitr should definitely be paid for the fetus in the mother’s womb. However, this opinion is erroneous, and none of the imams spoke about this. Imam Ibn al-Mundhir said: “Scholars are unanimous that it is not necessary to pay Fitr for the fetus in the mother’s womb.” See al-Ijma' 31.
As for the well-known and widespread message cited by Ibn Abu Shaybah that ‘Uthman ibn ‘Affan gave Fitr for his family and even for those who were in the womb, it is weak. See “Iruaul-gaalil” 3/330.
But even if this message were reliable, the most it points to is the permissibility of paying Fitr for an embryo, but not obligatory. Abu Kilyaba said: “The Salaf loved to give Fitr even for children in the womb.” Ibn Abu Sheiba 3/173, Abdur-Razzak 5788. Isnad is reliable.
Also, scholars disagreed on the question of whether every Muslim is obligated to pay Fitr or only those who fast. Most scholars, including the imams of the four madhhabs, believe that Fitr should be paid even to a Muslim who has not fasted, such as a sick or old person who is unable to fast. Some scholars believed that only those who observed the fast are obligated to pay Fitr, since the hadith of Ibn ‘Abbas says: “The Prophet (peace and blessings of Allah be upon him) prescribed zakat al-Fitr as a cleansing for the fasting person from empty talk.” Abu Daud 1609, Ibn Majah 1827, ad-Darakutni 2/138. The authenticity of the hadith was confirmed by Imam al-Hakim, Hafiz al-Zahabi, Imam Ibn Qudam, Imam an-Nawawi, Hafiz Ibn al-Mulyakkin, Sheikh al-Albani and Sheikh ‘Abdul-Qadir al-Arnaut.
However, the answer to this argument is simple. Isn't a person who did not talk idle talk during the fast of Ramadan, based on this, not obliged to pay Fitr? Of course I must. See “Fathul-Bari” 3/364.
There is no doubt that zakat al-Fitr atones for sins committed during fasting, but the presence of sins is not a condition for its payment. Moreover, in the hadith of Ibn ‘Umar it is said: “The Prophet (peace and blessings of Allah be upon him) imputed Fitr to slave and free, man and woman, young and old from among Muslims.” al-Bukhari 1503.
The word “small” means a child, and it is known that a child is not obliged to fast.
If a person wants to pay Fitr for someone, then he is obliged to notify him about this and do it only with his permission, since Zakat is a worship that requires intention.
If a person does not have the opportunity to pay Fitr, then there is no sin on him, and he should not borrow for this. Allah Almighty said: “Allah does not impose on the soul what it cannot bear”(al-Baqarah 2: 286). And the Prophet (peace and blessings of Allah be upon him) said: “From what I have commanded you, do what is within your power!” al-Bukhari 1/234.
Imam Ibn al-Mundhir said: “The scholars are unanimous that those who are unable to do so are not obligated to pay Fitr.” See al-Majmu' 6/113.
Wisdom of Zakat al-Fitr
Allah Almighty imputed zakat al-Fitr to the community of Muhammad (peace and blessings of Allah be upon him) in order to relieve those in need from requests on the day of the holiday and so that it would serve as atonement for omissions made during fasting. Ibn 'Abbas said: “The Prophet (peace and blessings of Allah be upon him) ordered the payment of zakat al-Fitr as a cleansing for a fasting person from empty talk and as food for the poor. Whoever pays it before the Eid prayer is an acceptable zakat, but whoever pays it after the prayer, then it is considered only as charity.” Abu Daud 1609, Ibn Majah 1827, ad-Darakutni 2/138. The authenticity of the hadith was confirmed by Imam al-Hakim, al-Zahabi, Imam Ibn Qudam, Imam al-Nawawi, Hafiz Ibn al-Mulyakqin and Sheikh al-Albani.
Waki' ibn al-Jarrah said: “Zakat al-Fitr in the month of Ramadan is similar to sajdah sahua in prayer. Zakat al-Fitr atones for omissions in fasting in the same way as sajdah sahua atones for deficiencies in prayer.” See al-Majmu' 6/321.
As for the hadith: “The month of Ramadan is between heaven and earth, and nothing will raise it to Allah except Zakat al-Fitr.” ad-Dailami and Ibn Shahin, then it is unreliable, as reported by Imam Ibn al-Jawzi, Hafiz al-Suyuty and Sheikh al-Albani.
Sheikh al-Albani said: “We are not aware that any of the scholars said that fasting without Zakat al-Fitr is not accepted.” See “as-Silsila ad-da’ifa” 1/118.
To whom is Zakat al-Fitr given?
Most scholars believe that Zakat al-Fitr is distributed in the same way as regular Zakat, among the eight categories specified in the Qur'an: “The donations are for the beggars and the needy; for those who collect and distribute zakat; and for those whose hearts they want to incline (to Islam); for the ransom of slaves; for debtors; for expenses in the path of Allah and for travelers. This is the order of Allah. Verily, Allah is Knowing, Wise” (at-Tawbah 9: 60).
However, this opinion is erroneous, since this analogy contradicts the above hadith of Ibn ‘Abbas, who said: “The Prophet (peace and blessings of Allaah be upon him) prescribed zakat al-Fitr as purification for a fasting person from empty talk and as food for the poor.”
“It is not permissible to give Zakat al-Fitr except to those in need.” See “Majmuul-fataua”, “Ikhtiyaratul-fiqkhiya” 102.
Sheikh Ibn al-Qayim, Imam al-Shaukani and other researchers said the same thing. See “Zadul-ma’ad” and “Sailul-jarar” 2/86.
It is permissible to give several Fitr to one poor person or to distribute one Fitr among several poor people. This is what Malik, Ahmad, and Sheikh-ul-Islam said. However, the poor person to whom part of Fitr is given should be warned that he received less than one sa', since he can give what he received as zakat al-Fitr from himself. See Sharkhul-Mumti 6/179.
It is permissible for one person to give Fitr of more than one sa', but it is not permissible to pay less than one sa', on which there is no disagreement. See “Majmu'ul-Fataawa” 25/70.
The scholars of the Standing Committee were asked: “Is it permissible to pay zakat al-Fitr to those who beg in the markets, while we do not know their true situation?” They have replyed: “Fitr should be paid to poor Muslims, even if they are sinners but have not left Islam. One should look at the external condition of a poor person, even if he actually turns out to be rich. However, the deserving poor should be sought out whenever possible. If a person, after paying his zakat, finds out that it has fallen into the hands of a wealthy person, then this will not harm his zakat.” See “Fataawa al-Lajna” No. 3055.
Is it possible to send Zakat al-Fitr to another city?
You should not send Fitr to another city, except when necessary, which may include the absence of poor people in your city or a great need for Fitr in another city. A Muslim must pay his Fitr in the area where he found himself at the end of the month of Ramadan. Many scientists have pointed this out. They asked Imam Malik about a person who lives in one of the African countries, but who was in Egypt on the day of breaking the fast: “Where should he pay zakat al-Fitr?” Malik replied: “Fitr should be paid where it is. But if his family (living in his homeland) pays Fitr for him, then it will count for him.” See “al-Mudawina” 1/337.
Imam Ibn Qudamah said: “As for Zakat al-Fitr, it should be paid in the city in which the person for whom it has become obligatory resides, regardless of whether he lives in that city or not.” See “al-Mughni” 2/590.
Shaykh Ibn Baz said: “It is Sunnah to give Fitr to the poor people of your area and not to send Fitr to another city.” See “Majmu'u fatawa wa maqalat.”
They asked Sheikh Ibn ‘Uthaymeen: “Is it permissible to send Zakat al-Fitr to another city?” He replied: “If there are no poor (Muslims) in the city of the person who wants to send his Fitr, then there is no problem with it. However, if there is no need for this and there are those in his city to whom Fitr can be given, then Fitr cannot be sent to another city, as some scholars have pointed out.” See “Fataawa Ibn ‘Usaymin” 18/318.
Who is prohibited from giving Zakat al-Fitr?
It is not permissible to pay Zakat al-Fitr to the disbelievers, for there is nothing obligatory for them to pay Zakat. The Messenger of Allah (peace and blessings of Allah be upon him), sending Mu'az to Yemen to call people to Islam, said to him: “And if they submit to you in this (i.e. in monotheism and in performing prayers), then let them know that Allah has obliged their rich to donate to their poor.” al-Bukhari 3/225, Muslim 19.
Imam al-Nawawi said: “We believe that it is not permissible to give Fitr to an infidel, but Abu Hanifa permitted it.” See al-Majmu' 6/142.
Hassan al-Basri said: “There is no obligatory charity (zakat and zakat al-Fitr) for the infidels living in Muslim lands, but if a person wishes, he can give them voluntary charity.” Abu ‘Ubayd 1/236.
As for the report that Abu Maysara collected zakat al-Fitr and distributed it among the monks, it is unreliable. See “Tamamul-minna” 389.
Also, Zakat al-Fitr is not paid to those whom a person is obliged to support, and these are parents, children and wives. Imam Malik said: “Do not give zakat to any of your close relatives whom you are obliged to support!” See “al-Mudawina” 1/344.
Imam al-Shafi'i said: “Zakat is not given to father, mother, grandfather or grandmother!” See al-Umm 2/87.
Imam Ibn al-Mundhir said that there was no disagreement among scholars that zakat is not paid to those whom one is obliged to support. See al-Ijma' 32.
However, the wife can pay zakat to her husband since she is not obligated to support him.
Pay Zakat and Zakat al-Fitr to Muslim relatives whom one is not obligated to support better, as Sheikh Ibn ‘Uthaymeen said.
Also, zakat is not paid to a rich and strong, able-bodied person. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Alms (sadaqa) are not permitted for a rich person, as well as for a strong, able-bodied person!” Abu Dawud 2/234, Ibn al-Jarud 363. Imam Abu ‘Isa at-Tirmidhi, al-Hakim, Hafiz Ibn Hajar and Sheikh al-Albani confirmed the authenticity of the hadith.
Imam Ibn Qudamah said: “The rich are not given a donation intended for the poor and poor, and there is no disagreement among scholars on this issue.” See “al-Mughni” 2/522.
Zakat al-Fitr amount
According to Ibn ‘Abbas, the Messenger of Allah (peace and blessings of Allah be upon him) said: “Let’s give Zakat al-Fitr in the form of one sa’ food.” Abu Nu'aym 3/262, al-Bayhaqi 4/167. The hadith is authentic. See Sahih al-Jami' 282.
Zakat al-Fitr should be given in the form of one sa' food item. One sa' is equal to four mudds, and one mudd is what fits in two joined palms. See “Mausu’atul-fiqkhiya” 3/163.
The volume of one sa' approximately corresponds to the volume of 3 kg of wheat, as Sheikh Ibn Baz said. Depending on the type of product, its weight may vary. So, for example, a volume of barley of one sa’ will weigh less than 3 kg, while a volume of rice or cottage cheese of one sa’ may weigh a little more than 3 kg. Anyone who wishes to pay the exact Fitr of one sa’ should determine the volume of products equal to the weight of wheat of 2,040 kg, as discussed by Sheikh Ibn ‘Usaymeen in Sharkhul Mumti.
How should Zakat al-Fitr be paid?
Abu Sa'id al-Khudri said: “We paid zakat al-Fitr with one sa’ of food or one sa’ of barley, or dates, or cottage cheese, or raisins.” al-Bukhari 1506.
Scholars have expressed different opinions regarding the interpretation of the word "ta'am" (food) mentioned in the hadith. Some said that the word "food" meant wheat. Others said that it is permissible to pay only the food that is mentioned in the hadith. In fact, the opinion of those scholars who believe that the word “taam” in the hadith is general and relates to all food that can be measured is stronger and more justified. Moreover, zakat al-Fitr should be paid precisely on those products that are basic in any region, as indicated by the hadith of Abu Sa'id, who said: “During the life of the Messenger of Allah (peace and blessings of Allah be upon him), we paid Fitr with one sa’ of food, and at that time we ate barley, raisins, dried cottage cheese and dates.” al-Bukhari 1510.
Ashhab said: “I heard Imam Malik say: “Barley is not paid to those who do not consume it!” You should pay with what people consume." See al-Istizkar 9/263.
Hafiz Ibn ‘Abdul-Barr said: “Taking into account the food that is basic in any locality is obligatory at all times.” See “at-Tamhid” 7/127.
Shaykhul-Islam Ibn Taymiyyah said: “The Prophet (peace and blessings of Allaah be upon him) ordered the payment of zakat al-Fitr with one sa’ dates or barley, since this was the food of the inhabitants of Medina. And if the inhabitants of Medina had eaten other products than these, the Prophet (peace and blessings of Allah be upon him) would not have obligated them to pay for the products that they did not use.” See “Majmu'ul-Fataawa” 25/68.
Sheikh Ibn al-Qayyim wrote: “Those products that are mentioned in the hadiths were the main products of the inhabitants of Medina. If the products of the inhabitants of any area are not these products, then they should pay Fitr with the products that are popular among them, such as corn, rice, figs and other products. If their food is not bulk products, but, for example, meat or fish, then they should pay Fitr with what they eat, no matter what it is. This is the opinion of the majority of scientists, and it is correct.” See “I’lyamul-muuakqi’in” 3/12.
Shaykh Ibn ‘Uthaymeen said: “If bulk products are not the food of the inhabitants of a certain area, but rather their food is, for example, meat, and this is their main food, then they should pay Fitr in meat, which is correct.” See “Sharkhul-mumti’” 6/182.
As for the hadith from Abu Sa'eed that they paid Fitr with one piece of flour, it is weak, as Imam Abu Dawud and others said. See “Iruaul-Galil” 848. However, despite the fact that this hadith is weak, a group of scholars still allowed Zakat al-Fitr to be paid in flour. Imam Ibn Qudam said: “It is permissible to pay Fitr with flour and Imam Ahmad spoke about this” See “al-Mughni” 2/357.
This opinion was also shared by Imam Abu Hanifa, Sheikh-Islam Ibn Taymiyyah, Sheikh Ibn al-Qayyim, and among modern scholars, Sheikh Ibn ‘Usaymin gave him preference.
Shaykh Ibn ‘Uthaymeen said: “It is also permissible to pay Fitr and pasta, if they are among the staple foods in a certain area.” See “Sharkhul-mumti’” 6/191.
Thus, based on all that has been said, it becomes clear that Fitr can be paid with any products, be it buckwheat, beans, pasta, rice, millet, meat, etc., if these products are the main ones in a particular area. And a person is not obliged to pay Fitr with the most expensive product, he can pay it with the average of what he eats himself.
What you shouldn't and shouldn't pay Zakat al-Fitr
Fitr should not be paid with spoiled food, and it should not be given with food that spoils quickly. Ibn al-Qayyim said: “As for bread and cooked food, even if they have benefits for the poor and it requires a waste of time and effort, there are still more benefits in bulk products, since they can be stored longer. As for bread and cooked food, even if there is a lot of it, it will quickly spoil and cannot be stored for a long time.” See “I’lyamul-muakki’in” 3/18.
Also, you should not give Fitr with sugar, salt, etc. because all this is not food, but seasoning.
Allah Almighty said: “You will never achieve piety until you spend what you love, and whatever you spend, Allah knows about it” (Ali ‘Imran 3: 92).
Is it possible to give Zakat al-Fitr in money?
It is not permissible to give Zakat al-Fitr either with clothes, or with money, or with anything else other than food, since this is contrary to the command of the Messenger of Allah (peace and blessings of Allah be upon him), who ordered to pay Fitr with food. However, despite this, some scholars allowed the payment of Fitr in money. Imam al-Nawawi said: “Most of the fuqihs did not allow giving Fitr in money, and Abu Hanifa allowed it. Ibn al-Mundhir also conveyed the permissibility of this from Hasan al-Basri, ‘Umar ibn ‘Abdul-‘Aziz and Sufyan al-Thawri.” See Sharh Sahih Muslim 7/60.
Imam al-Khattabi, citing the hadith of Abu Sa'id: “During the life of the Messenger of Allah (peace and blessings of Allah be upon him), we paid fitr with one sa’ of food, and at that time we ate barley, raisins, dried cottage cheese and dates.”, said: “This hadith provides evidence that it is impossible to pay Fitr in money, since certain products are mentioned, not money.” See “Ma'alima-Ssunna” 2/44.
Dinars and dirhams also existed during the time of the prophet (peace and blessings of Allah be upon him), but instead of money, Shariah prescribed that Fitr should be paid in food, which is what we need to focus on. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever commits an act that was not indicated by us, it will be rejected!” Muslim 1/236.
They asked Imam Ahmad about the person who decided to pay Zakat al-Fitr in dirhams and he replied: “I am afraid that this will not be counted towards him because it contradicts the Sunnah of the Prophet (peace and blessings of Allah be upon him)!” It is also reported that when Imam Ahmad said: “Fitr should not be paid in money instead of food!”, - he was asked: “Here people claim that ‘Umar ibn ‘Abdul-‘Aziz paid in money.” Then he said: “They leave the words of the Messenger of Allah (peace and blessings of Allah be upon him) and say: “So-and-so said!” See “al-Mughni” 2/671.
When should Zakat al-Fitr be paid?
‘Umar ibn ‘Abdul-‘Aziz and Abul-‘Aliya regarding the words of Allah Almighty: “The one who purifies himself, remembers the name of his Lord and performs prayer is successful.”(al-A'la 87: 14-15), they said: “This means: paid Zakat al-Fitr, and then went to Eid prayer.” See “Ahkamul-Kuran” 3/176.
Ibn 'Umar said: “The Prophet (peace and blessings of Allah be upon him) commanded to pay Fitr before going out for Eid prayer.” al-Bukhari 1503.
Imam Ibn at-Tin said: “The time for paying Fitr is after the morning prayer and before the Eid prayer” See “al-Mutawari” 135, “Fathul-Bari” 3/478.
Some scholars have considered that the time for paying Fitr begins after sunset on the last day of Ramadan and lasts until the Eid prayer. However, the first opinion that it should be paid before going out for Eid prayer is stronger, since it is based on a direct hadith.
As for the opinion of those scholars who believed that Fitr can be paid even at the beginning of Ramadan, it is erroneous and is not based on anything, and moreover, it contradicts the message from Ibn 'Abbas, which says that the meaning of Fitr is food for the poor on the day of the holiday. Imam Ibn Qudamah said: “The meaning of the obligation of Zakat al-Fitr is the holiday of Breaking the Fast” See “al-Mughni” 2/676.
Imams al-Shaukani and Shamsul-Haqq ‘Azym Abadi said: “Most scholars believed that paying zakat al-Fitr before the Eid prayer is only desirable, and believed that it can be paid before the end of the day of breaking the fast. However, the hadith of Ibn ‘Abbas is a refutation of it!” See “‘Aunul-Ma’bud”, “Nailul-autar” 4/255.
Sheikh al-Albani was asked: “Is it permissible to pay zakat al-Fitr a few days or weeks before the Eid prayer?” He replied: “This is not permissible because the purpose of Zakat al-Fitr is to relieve those in need from asking on the day of Eid. If you pay Fitr long before it, there is no doubt that the needy will not last until the holiday.” See “al-Howi min fatawa Sheikh al-Albani” 283.
But if a person is afraid that he will not have time to pay Fitr before the Eid prayer, then he can pay it a day or two before the Eid prayer, which is an exception. Nafi' said: “Ibn ‘Umar used to pay Fitr a day or two before the holiday.” al-Bukhari 1511, Muslim 986.
Some scholars said that Ibn ‘Umar paid Fitr for a day in two, not to the poor themselves, but to the person who was appointed to collect Fitr, as indicated by other reports. Nafi' said: “Ibn ‘Umar sent Fitr two or three days before the holiday to the one who collected it.” Malik 1/285.
This message indicates that it is permissible to transfer zakat al-Fitr to the person who is responsible for collecting it, if this person is truthful and trustworthy. This is also confirmed by the famous hadith in which Shaitan came to steal from the zakat al-Fitr collected in Ramadan, which was guarded by Abu Hurairah. al-Bukhari 4/396.
It is also reported from Ayyub that in response to the question: “When did Ibn ‘Umar pay Fitr?” Nafi' replied: “When the collector began to collect Fitr.” He was asked: “When did the collector begin to collect Fitr?” He replied: “A day or two before the holiday” Ibn Khuzaima 4/83.
However, it is important to note that Zakat al-Fitr does not count if given after the Eid prayer, as Ibn ‘Abbas said: “And whoever pays it after prayer, in this case it is considered only as ordinary charity.”
The Standing Committee scholars said: “Whoever does not pay Fitr on time has committed a sin! He must repent for delaying the payment of Fitr and still give it to the poor.” See “Fataawa al-Lajna” 9/369. The exception is the one who did not know about it.
The payment of Zakat al-Fitr is only counted when it is given to a poor person. It must reach him or the authorized person collecting Fitr in a timely manner. A poor person can trust another person to collect the zakat paid to him. The timely receipt of zakat to the trustee means that the poor person receives it.
However, scholars agreed that if a person did not have time or forgot to pay zakat al-Fitr before the Eid prayer, it becomes a debt, the payment of which still remains obligatory. See “al-Mughni” 2/458, “Mausu’atul-fiqkhiya” 41/43.
Sheikh Ibn ‘Uthaymeen was asked: “I paid zakat al-Fitr when I was in Egypt at the beginning of Ramadan, but now I am in Mecca. Is it obligatory for me to pay Fitr again?” The Sheikh replied: “Yes, you are obligated to pay Fitr because you paid it prematurely! A thing is connected with a cause, and the cause of Fitr is the day of breaking the fast and this time is the time of this zakat. It is well known that the day of Breaking the Fast occurs only at the end of Ramadan, and Fitr is not paid except after sunset on the last day of Ramadan. However, there is relief in the permissibility of paying Fitr a day or two before the Eid prayer, and this is only a relief, since the true time of this zakat begins from the evening of the last day of Ramadan and lasts until the Eid prayer. And if possible, it is best to pay Fitr in the morning before the Eid prayer.” See “Fataawa Ibn ‘Usaymin” 18/180.
And in conclusion, praise be to Allah, the Lord of the worlds!
"Fitr" means breaking the fast, abstaining from fasting. Therefore, the holiday after the fast of the month of Ramadan is called Eid-ul-Fitr (Feast of Breaking the Fast), since it is a day of joy after the completion of fasting. On this happy day, as a sign of gratitude, it is necessary to give a certain amount of alms, called fitr-sadaqah (sadaqat-ul-fitr).
Ibn Abbas (may Allah be pleased with him) said that the Prophet (peace and blessings of Allah be upon him) made fitr-sadaka obligatory as a cleansing of fasting from useless conversations and empty conversations, as well as as food for the poor.
(Abu Daoud)
Therefore, this almsgiving is necessary (wajib) to purify the fast. Another goal is to help the poor and needy so that they can enjoy this happy day with their richer brothers.
Attention! Fitr Sadaqah is wajib for every Muslim: man and woman, free and slave, young and old. It amounts to two muddas of wheat or its equivalent, or one saa of food crops!
Distributing to the poor the amount of money, barley, dates, etc. determined by Islam on the Festival of Breaking the Fast is wajib. Such almsgiving on this significant day is called "sadaqat-ul-fitr". The Prophet (peace and blessings of Allaah be upon him) ordered the distribution of fitr sadaqah in the same year (2nd year of the Hijri) when fasting in the month of Ramadan was made obligatory. The reasons for its distribution are the following:
1. To accept a post.
2. Gratitude to the Almighty for giving us sufficient strength to fast during Ramadan.
3. Purification of fasting and receiving all the benefits from it.
4. Celebrating the end of the fast.
5. Demonstration of the greatness of the holiday.
6. Help the poor also feel the festive atmosphere.
Sadaqat-ul-Fitr is an obligatory charity that must be paid before the Feast of Breaking the Fast. If this is not done, it will remain a debt, no matter how much time passes after the Holiday.
Rules for distributing fitr sadaqah
Fitr sadaqah (or fitra) is wajib for all Muslims: men, women and children, who have the nisab of zakat on the day of the Feast of Breaking the Fast.
If the child is born before dawn, then fitrah is paid for him. If a child is born after dawn (on the Feast of Breaking the Fast), fitrah for him is not wajib.
A father must pay fitrah for all his immature children.
The husband is not obliged to pay fitrah for his wife. If she has the nisab, she must distribute the fitrah herself.
If an immature child has property equal to the nisab, fitrah for him can be paid from his property.
It is better to distribute fitrah before the holiday prayer. It is not permitted to delay the distribution of fitrah until the following days (after the day of the Eid). But if it was not distributed on the day of the Eid or earlier, then the obligation remains and the fitrah must be distributed.
It is permissible to distribute fitrah in advance, at any time during the month of Ramadan. Fitrah can be distributed even before Ramadan. Sadaqat-ul-fitr is wajib both for all those who fasted and for those who did not fast for one reason or another.
Fitrah can only be given to the poor, that is, to those who can accept zakat.
Fitra cannot be used for any other charitable purpose other than giving to the poor. Therefore, if money from fitrah is collected and then used for some other charitable purpose, the obligation of fitrah from those who paid for it in this way is not removed.
The Prophet (peace and blessings of Allah be upon him) said:
“Fasting is delayed between heaven and earth until fitra is given.”
These words illustrate the importance of fitrah and its direct relationship to the acceptance of our fast. Fasting is presented for acceptance by the Almighty only when the obligation of fitrah is fulfilled in the correct manner. Therefore, Muslims should be very conscientious in distributing fitrah. If the fitrah collectors misuse or distribute the fitrah, the obligation of fitrah from those who paid them the fitrah in this way will not be removed.
The payment of fitr sadaqa is the responsibility of every Muslim, man or woman, who is in possession of 613.35 grams of silver or its monetary equivalent that is in free circulation. Each person who owns such an amount must pay fitr sadaqa (alms of breaking the fast) not only on his own behalf, but also on behalf of his minor children.
Fitr - sadaqa is one of the conditions for fasting in the month of Ramadan. Paid from all family members (including infants) before the start of the Eid al-Adha prayer. Amount (depending on family wealth): 100 rub. - for the poor; 300 rub. - people of average income; from 500 rub. and higher - for the wealthy.
Zakat of breaking the fast is a feature of the community of the Prophet Muhammad (peace and blessings be upon him). This type of zakat became obligatory in the second year of the Hijri, two days before the Feast of Breaking the Fast, in the same year in which Allah Almighty prescribed the fasting of the month of Ramadan. A day or two before breaking the fast, the Prophet (peace and blessings be upon him) delivered a sermon in which he said: “Pay saa(a measure of bulk solids equal to 2 kg 400 g) wheat or saa dates, or barley for each free or slave, both small and adult.”
One of the wisdom hidden in the payment of zakatul-fitr is that thanks to this, Allah Almighty forgives shortcomings in observing fasting. The hadith says:
شهر رمضان معلق بين السماء والأرض ولا يرفع إلى الله إلا بزكاة الفطر
“The fast of Ramadan will be between the earth and the heavens, and only after paying zakat-ul-fitr will the fast be ascended to heaven” (“Jamiulahadīs” No. 13439), i.e., zakat-ul-fitr contributes to the acceptance of our fast.
Ibn Umar (may Allah be pleased with him) reported:
عن ابن عمر رضي الله عنهما قال: "فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعاً من تمر أو صاعاً من شعير على العبد والحر والذكر والأنثى والصغير والكبير من المسلمين وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة".
“The Prophet (peace and blessings be upon him) ordered to pay alms for breaking the fast after the fast of Ramadan in the form of saa dates or saa barley for slave and free, for man and woman, for adult and child from Muslims” (“Sahih al-Bukhari” No. 1503 “Sahikhal” -Muslim" No. 984).
A non-believer is also obliged to pay zakatul-fitr, but not for himself, but for his Muslim relatives who are dependent on him.
Anyone who does not have the means to feed himself and his dependents for more than the Eid night and the Eid day is considered poor and is not obliged to pay zakatul-fitr, unlike the one who has a surplus after the Eid night and Eid day. Any property that can be sold to pay zakatul fitr is considered surplus, with the exception of a house - one is not obliged to sell it. Having debt is not an obstacle to paying Zakatul Fitr. Anyone who is obligated to give zakatul fitr for himself is obligated to give it for those who are dependent on him. However, a Muslim cannot give zakat for his slave, close relative, wife, if they are not Muslims, although they are his dependent. A son is not required to pay Zakatul Fitr for his stepmother.
If the head of the family does not have sufficient funds to pay zakatul fitr for all family members, then first of all he will pay for himself, then for his wife, then for his minor child, then for the father, then for the mother, then for his adult child .
Zakatul-fitr is paid from those agricultural crops on which zakat is levied: wheat, rice, corn, dates, grapes, etc. You can also give cheese and milk as zakatul-fitr, but only those who have this as their main food product can give zakat from them. A Muslim is obliged to give zakatul fitr from the food that the majority of the inhabitants of his locality eat. If there are several basic food products in a locality, you can donate from any of them.
According to the madhhab of Imam Shafii (may Allah be pleased with him) Zakatul-fitr must be paid in grain. The grain must be whole and of good quality.
A father is allowed to give zakatul fitr for his imperfect child, even without his consent.
When paying zakat, it is necessary to make a corresponding intention, for example: “I intend to pay the obligatory zakat-ul-fitr for myself.” The guardian also needs to make an intention when paying zakat on the property of a minor child and a mentally ill person. The wakil, i.e., the authorized person, does not have to make an intention during the distribution of zakat if the authorizing person, i.e., the owner, made the intention when giving him his zakat.
It is obligatory to make an intention with the heart, and pronouncing the intention out loud is desirable.
To whom is the payment of zakatul fitr obligated?
The payment of zakatul-fitrah is obligatory on a free Muslim who has food for the day and night of the Feast of Breaking the Fast for himself and those whom he is obliged to support. Also, payment of Zakatul Fitra is obligatory for an infidel if those whom he is obliged to support are Muslims.
If the husband is poor and the wife is wealthy, then she is not obliged to pay zakat either for him or for herself, but, nevertheless, it is desirable for her to pay it, and this will be considered her desired alms. If the husband is far away and the wife is left without food, then she can borrow something in her husband’s name for food, but first she should contact the imam so that he notifies her husband about her situation and the need to support her family . If a wife who has been divorced three times is pregnant, the ex-husband is obliged to pay zakat for her.
The same eight categories of people who receive Zakat from property receive Zakatul Fitr.
The scholars of the madhhab of Imam Shafii (may Allah be pleased with him) Ibnu Munzir, Raviani, Sheikh Abu Ishak Shirazi say that it can be distributed to three poor people and not necessarily to all categories.
Rafii said that it can be given to one person.
Alms size for breaking the fast
Zakatul-fitr is paid by the type of grain that is consumed most in a given area, in the amount of one sakh per person. This could be wheat, barley, corn, rice, peas, millet, lentils, dates, raisins, etc. If barley is consumed somewhere, it would be better if they paid in wheat.
Zakatul-fitr for the deceased
If someone dies after sunset on the last day of Ramadan, zakatul-fitr is paid, but if he dies before sunset, it is not paid. A child born on the last day of Ramadan is also paid if he remains alive before sunset.
Sach is 2 kg. 400 grams, and for accuracy it is better to pay 2.5 kilograms. According to the madhhab of Imam Shafii (may Allah be pleased with him), it is impossible to pay in cash. When it is difficult to pay in grain, following Imam Abu Hanifa (may Allah be pleased with him), the Shafi'i is allowed to pay in money in the amount of 1 sakh, but it should be taken into account that according to the madhhab of Abu Hanifa (may Allah be pleased with him) it is enough to give half of the sakh if paid in wheat or raisins i.e. approximately 1700-2000 grams.
Time to pay zakatul fitr
Muslim jurists agree that the time for paying zakatul-fitr is the end of the month of Ramadan, and differ only on whether it should be sunset on the evening of breaking the fast or sunrise on the day of the holiday. But, undoubtedly, the best time is before going out for prayer.
Ibn Omar (may Allah be pleased with him) said:
عن ابن عمر أن النبي صلى الله عليه وسلم أمر بإخراج زكاة الفطر قبل خروج الناس إلى الصلاة
“The Prophet (peace and blessings be upon him) commanded us to pay the zakat of breaking the fast before people go out for prayer” (“Sahih al-Bukhari” No. 1407).
Zakatul-fitr is allowed to be paid at the beginning of Ramadan, without waiting until the end of the month. But you cannot pay it before the onset of Ramadan.
Postponing the payment of zakat after performing the Eid prayer is undesirable (makruh).
It is a sin (haram) to delay the payment of Zakatul-Fitr until sunset on the day of breaking the fast without a reason. A Muslim has the right to delay the payment of zakatul fitr if his property is far away, or if the people who should receive zakat are far away.
Zakat must be distributed to those people who are in the paying area. If there are no people of those categories who can receive zakat, only then it is transferred to another place.
If zakat has not been paid at the beginning of the month of Ramadan, then it must be paid and distributed in the locality in which he is located at sunset on the last day of the month.
