ZAKAT
Eid and Zakat ul-Fitr
– Playing, recreation, and eating on the day of eid:
These are permissible as long as they stay within the acceptable bounds of Islam. anas said: «when the prophet peace be upon him came to madinah, they had two days for amusement. the prophet peace be upon him has exchanged these days for two better days: the day of breaking the fast and the day of sacrifice .» [An-Nisa’i and authenticated by Al-Albani]
«كان لأهل الجاهلية يومان في كل سنة يلعبون فيها فلما قدم النبي صلى الله عليه وسلم المدينة ، قال : كان لكم يومان تلعبون فيهما ، وقد أبدلكم الله بهما خيرا منهما ، يوم الفطر ، ويوم الأضحى»
رواه النسائي وصححه الألباني
– Taking women and children to the prayer area:
The prophet peace be upon him used to take his wives and daughters to the two eids. umm atiyah said: «we were ordered to go out with the single and menstruating women to the two eids in order to witness the good and the supplications of the muslims. the menstruating women though would stay away from the prayer area.» [Al-Bukhari and muslim]
عن أم عطية قالت: «أمرنا رسول الله صلى الله عليه وسلم، أن نخرجهن في الفطر والأضحى. العواتق والحيض وذوات الخدور. فأما الحيض فيعتزلن الصلاة ويشهدن الخير ودعوة المسلمين»
البخاري ومسلم واللفظ لمسلم
– Going to the prayer area:
The prophet peace be upon him used to go to the prayer area by walking. jaber narrated: «on the days of eid, the prophet peace be upon him would go to the prayer area by one route and come back by another route.» [Al-Bukhari]
«كان رسول الله صلى الله عليه وسلم إذا كان يوم عيد خالف الطريق»
البخاري
– Eating before going to the prayer area:
Since eid al-fitr is the day on which muslims break their ramadhan fast, it is preferable to eat before going to the eid prayer. it is a sunnah of the prophet peace be upon him to eat an odd number of dates before going to pray salat al-eid. anas reported: «the prophet peace be upon him would not go out on the day of eid al-fitr without eating an odd number of dates.» [Al-Bukhari]
«كان النبي صلى الله عليه وسلم لا يغدو يوم الفطر حتى يأكل تمرات ويأكلهن وتراً»
البخاري
– Preparation for eid prayer:
It is preferred to make ghusl (take a bath), wear one’s best clothes and, for men, to wear perfume before going to salat al-eid.
“[The Prophet] (peace and blessings of Allaah be upon him) used to wear a red cloak on Eid.” [Al-Albani]
« كان يلبس يوم العيد بردة حمراء»
الألباني
– Making takbeer:
Takbeer starts from the night of eid’s eve until the imam comes out to start the prayer. allah says: {you should complete the prescribed period and then you should glorify allah (i.e., say takbeer) for having guided you so that you may be grateful to him.} [Al-Baqarah 2:185]
{وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّـهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ}
البقرة:١٨٥
Transliteration: Wa Litukmilū Al-Iddata Wa Litukabbirū Allāha Alá Mā Hadākum Wa Laallakum Tashkurūna
the form of takbeer is related by ‘umar and ibn masud: “allahu akbar, allahu akbar, la illaha illallah. allahu akbar. allahu akbar wa lillahil-hamd.”
– Congratulating each other:
It has been narrated that when the prophet’s companions met each other on the eid day, they would say to each other: “may allah accept from us and from you.” [Al-Albani]
«تقبل الله منا ومنك»
الألباني
– Zakat al fitr
Zakat al fitr is an obligatory charity on every muslim at the end of the month of ramadan. ibn ‘umar said: «the prophet peace be upon him enjoined the payment of one sa’a of dates or one sa’a of barley as zakat al-fitr on every muslim, young and old, male and female, free and slave.» [Al-Bukhari and Muslim]
«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»
البخاري ومسلم ولفظ للبخاري
The purpose of zakat al-fitr is to purify the one who has fasted from any type of indecent act or speech he might have committed while fasting. it also helps the poor and the needy. ibn abbas said: «the messenger of allah peace be upon him enjoined zakat al-fitr on the one who fasts to shield him from any indecent act or speech and for the purpose of providing food for the needy.» [Abu Dawud and Ibn Majah]
«فرض رسول الله صلى الله عليه وسلم زكاة الفطر طهرة للصائم من اللغو والرفث وطعمة للمساكين»
صحيح أبي داود وابن ماجه
– The amount of zakat al-fitr
As the first hadith indicated, the amount of zakat al-fitr is one sa’a. sa’a is a volume measure corresponding approximately to the volume of 5 lb of good wheat. the material of zakat can be either dates, barley, wheat, rice, corn or similar items considered as basic foods. abu saeed said: «we used to give for zakat al-fitr on behalf of every child, aged person, free man or slave during the lifetime of the messenger of allah peace be upon him one sa’a of food, or one sa’a of dried yogurt, or one sa’a of barley, or one sa’a of dates, or one sa’a of raisins.» [Al-Bukhari and Muslim]
«كنا نخرج يوم الفطر في عهد النبي صلى الله عليه وسلم صاعاً من طعام وكان طعامنا الشعير والزبيب والأقط والتمر»
البخاري ومسلم واللفظ للبخاري
– The time for zakat al-fitr
Zakat al-fitr has to be paid by the end of ramadhan. there are two times to pay akat al-fitr. either one or two days before eid as ‘umar used to do, or the day of eid before the eid prayer. ibn umar reported that the prophet peace be upon him ordered them to pay zakat al-fitr before they go out to perform the eid prayer. if zakat al-fitr is paid after the eid prayer, it will only be considered as regular charity. the prophet peace be upon him said: «if one pays zakat al-fitr before the salat, it is considered an accepted zakat, if he pays it after the salat, it is considered an ordinary charity.” [Abu Dawud]
«من أداها قبل الصلاة فهي زكاة مقبولة ومن أداها بعد الصلاة فهي صدقة من الصدقات»
صحيح أبي داود
Zakat al-fitr is to be given to the same eight categories or people as in the other types of zakat. some scholars say that the poor and the needy are the most deserving ones since the prophet peace be upon him said that it had “…the purpose of providing food for the needy.»
«…وطعمه للمساكين»
صحيح أبي داود
Al Jumuah Magazine
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Zakaah in Ramadhan
Praise be to Allaah.
Firstly: When a full hijri year has passed and zakaah becomes due, it must be paid, unless it is the zakaah of agricultural crops, which must be paid on the day of harvesting, because Allaah says (interpretation of the meaning):
“but pay the due thereof (their Zakaah, according to Allaah’s Orders, 1/10th or 1/20th) on the day of their harvest”
[al-An’aam 6:141]
Zakaah must be paid as soon as one full hijri year has passed, because Allaah says (interpretation of the meaning):
“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth”
[al-Hadeed 57:21]
Ibn Battaal said:
One should hasten to do good, for things change, death could come at any time, and delaying is not good.
Ibn Hajar said: Someone else added:
It is better in order to free oneself from blame and help others, more pleasing to the Lord and more likely to erase sin.
Fath al-Baari, 3/299.
Secondly: it is not permissible to delay paying zakaah after it has become due, unless one has a valid excuse.
Thirdly: it is permissible to pay zakaah before it is due, by way of hastening it.
Hastening zakaah means paying the zakaah of two years or less, before it is due.
It was narrated from ‘Ali that the Prophet (peace and blessings of Allaah be upon him) asked al-‘Abbaas to pay zakaah two years in advance.
(Narrated by Abu ‘Ubayd al-Qaasim ibn Sallaam in al-Amwaal, 1885. Al-Albaani said in al-Irwa’ (3/346): it is hasan)
According to another report:
It was narrated from ‘Ali that al-‘Abbaas asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about paying his zakaah before it was due, and he allowed him to do that. (Narrated by al-Tirmidhi, 673; Abu Dawood, 1624; Ibn Maajah, 1795; classed as saheeh by Shaykh Ahmad Shaakir in Tahqeeq al-Musnad, 822).
Fourthly: Giving charity to people is better in Ramadaan than in any other month.
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan, when Jibreel met him. Jibreel used to meet with him every night and teach him the Qur’aan. The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).” (Narrated by al-Bukhaari, 6; Muslim, 2308).
Al-Nawawi said: This hadeeth teaches us a number of things, including the fact that it is mustahabb to be generous during Ramadaan.
So if a person’s zakaah is due in Ramadan, or it is due after Ramadaan but he pays it in advance during Ramadaan in order to make the most of the virtue of paying it in Ramadaan, there is nothing wrong with that. But if his zakaah is due before Ramadaan (for example, in Rajab), and he delays it so he can pay it in Ramadaan, this is not permissible, because it is not permissible to delay zakaah unless one has a valid excuse.
Fifthly: There may be some reasons why paying zakaah at a time other than Ramadan is preferable to paying it during Ramadaan, such as if there is a major disaster or famine in some Muslim country, then paying zakaah at that time is preferable to paying it in Ramadaan. Another example is if many people pay their zakaah during Ramadaan to meet the needs of the poor, then the poor have no one to feed them at times other than Ramadaan; in this case paying it at a time other than Ramadaan is preferable, even if that leads to delaying zakaah, out of consideration for the needs of the poor.
Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) said:
It is permissible to delay zakaah if that is in the interests of the poor and will not cause them harm. For example, in our country many people pay zakaah in Ramadaan and this gives the poor what they need or more than they need, but then during the winter, if that does not coincide with Ramadaan, they will be in greater need and there are few people paying zakaah. In that case it is permissible to delay zakaah because that is in the interests of those who are entitled to it.
Al-Sharh al-Mumti’, 6/189
And Allaah knows best.
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When should Zakaah be paid?
Praise be to Allaah.
Firstly:
The scholars differed concerning the earliest time when zakaah al-fitr may be paid, and there are several views.
1 – That it should be paid two days before Eid. This is the view of the Maalikis and Hanbalis. They quoted as evidence the hadeeth of Ibn ‘Umar (may Allaah be pleased with him) who said: They used to give (zakaat) al-fitr one or two days before (Eid). Narrated by al-Bukhaari (1511).
Some of them said it may be given three days before Eid, because of the report in al-Mudawwanah (1/385) according to which Maalik said: Naafi’ told me that Ibn ‘Umar used to send zakaat al-fitr to the one who was collecting it two or three days before (Eid) al-Fitr.
This view was favoured by Shaykh Ibn Baaz (may Allaah have mercy on him) as it says in Majmoo’ al-Fataawa (14/216).
2 –That it is permissible to give it from the beginning of Ramadaan. This is the view of the Hanafis and is the correct view according to the Shaafa’is. See: al-Umm (2/75), al-Majmoo’ (6/87) and Badaa’i’ al_Sanaa’i’ (2/74).
They said: because the reason for giving charity is fasting and then breaking the fast, so if one of these two reasons is present it is permissible to hasten it, just as it is permissible to hasten giving the zakaah of one’s wealth after taking possession of the nisaab and before one full year has passed.
3 – That it is permissible to give it from the beginning of the year. This is the view of some of the Hanafis and some of the Shaafa’is. They said: because it is zakaah and they likened it to the zakaah of one’s wealth with regard to paying it in advance in all cases.
The most correct view is the first one.
Ibn Qudaamah said in al-Mughni (2/676):
The reason why it is obligatory is the breaking of the fast, which is indicated by the fact that it is mentioned in conjunction with it. The purpose behind it is to make the poor independent of means at a specific time, and it is not permissible to pay it in advance of that time. End quote.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked, as it says in Majmoo’ al-Fataawa (18/zakaat al-fitr/question no. 180):
I paid zakaat al-fitr at the beginning of Ramadaan in Egypt before I came to Makkah, and now I am staying in Makkah al-Mukarramah. Do I have to pay zakaat al-fitr?
He replied:
Yes, you have to pay zakaat al-fitr, because you paid it before its time came. The phrase “zakaat al-fitr” is composed of two words, which explains the reason for the zakaah, which is breaking the fast (fitr).
So zakaat al-fitr is mentioned in conjunction with the fitr (breaking of the fast) because that is the reason for it, and it is known that breaking the fast of Ramadaan occurs only on the last day of Ramadaan, so it is not permissible to pay zakaat al-fitr except when the sun has set on the last day of Ramadaan, except that there is a concession allowing it to be paid one or two days before. Otherwise the proper time for it is after sunset on the last day of Ramadaan, because that is the time when the Ramadaan fast is to be broken. Hence we say that it is better to pay it on the morning of Eid if possible. End quote.
Secondly:
It is permissible to give zakaat al-fitr to a deputy to pay it on your behalf through a charity or trustworthy people etc at the beginning of the month, so long as you stipulate to the deputy that it is to be paid one or two days before Eid, because the proper way of paying it is to give it to poor and needy people who are entitled to it; this is what is mentioned in sharee’ah, that it is limited to one or two days before Eid. Acting as someone’s deputy in paying it comes under the heading of cooperating in righteousness and piety, and there is no time limit for that.
To conclude: Paying zakaat al-fitr one week before Eid is not valid, and you have to pay it again, unless you gave it to someone whom you delegated to pay it such as a charitable organization that will pay it at the proper time, one or two days before Eid. In that case you have done what is required of you and it is regarded as zakaah that is valid and acceptable in sha Allaah.
And Allaah knows best.
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Evidence from the Sunnah for the rate of Zakaah
Praise be to Allaah.
The saheeh Sunnah states that the zakaah on gold and silver is one quarter of one tenth, i.e., 2.5%. A similar rate applies to trade goods and currency nowadays.
Al-Bukhaari (1454) narrated from Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote to him this document when he sent him to Bahrain: “This is the obligatory charity that the Messenger of Allah (blessings and peace of Allah be upon him) enjoined upon the Muslims and that Allah enjoined upon His Messenger:… for silver, one quarter of one tenth.”
Abu Dawood (1572) narrated from ‘Ali (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “If you have two hundred dirhams and one full year has passed, then five dirhams are due on them. You do not have to pay anything – i.e. on gold — unless you have twenty dinars; if you have twenty dinars and one full year has passed, then half a dinar is due on them, and if the number increases then work it out on this basis.”
Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Ibn Maajah (1791) narrated from Ibn ‘Umar and ‘Aa’ishah (may Allah be pleased with them both) that the Prophet (blessings and peace of Allah be upon him) used to take from every twenty dinars or more, half a dinar, and from forty dinars, one dinar.
Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.
Ibn Abi Shaybah narrated in al-Musannad (9966) with a jayyid isnaad from ‘Ali (may Allah be pleased with him) that he said: Nothing is due on anything less than twenty dinars; for twenty dinars, half a dinar is due; for forty dinars, one dinar is due. For anything more than that, it is to be worked out.
Irwa’ al-Ghaleel, 3/291
These hadeeths indicate that the zakaah on gold and silver is 2.5%, and there is scholarly consensus on this point.
It says in al-Mawsoo‘ah al-Fiqhiyyah (21/29-30):
The fuqaha’ are unanimously agreed that the threshold for gold at which zakaah becomes due is twenty dinars. When it reaches that amount, one quarter of one tenth should be paid on it. End quote.
It says in Fataawa al-Lajnah al-Daa’imah:
What is required is to pay one quarter of one tenth on what you have of gold or silver or currency or trade goods, if all of that reaches the minimum threshold by itself or when added to whatever you have of other wealth that is subject to zakaah, whether it is money or trade goods, and one year has passed. End quote.
Fataawa al-Lajnah al-Daa’imah, 9/439
Secondly:
With regard to when the obligatory duty of zakaah began, that was in Makkah before the Hijrah, then from the second year AH the definition of the rates and the detailed rulings were established.
Hence some scholars say that zakaah was made obligatory in the second year AH.
Ibn Katheer (may Allah have mercy on him) said:
It is not far-fetched to say that the principle of obligatory charity (zakaah) was enjoined at the beginning of the Prophet’s mission, as in the verse (interpretation of the meaning): “but pay the due thereof on the day of their harvest” [al-An‘aam 6:141]. As for the zakaah in which there is a minimum threshold and set rates, that was introduced in Madeenah. End quote.
He also said:
The obligation of zakaah came in the second year AH in Madeenah, according to what was stated by more than one. End quote.
Tafseer Ibn Katheer, 7/164
Al-Haytami said in Tuhfat al-Muhraaj (3/209):
The obligation to pay zakaah on one’s wealth came in the second year AH, after sadaqat al-fitr was introduced. End quote.
In Haashiyat al-Bujayrami ‘ala al-Khateeb (2/313) it says:
With regard to the words “was enjoined in the second year”, there was a difference of opinion as to which month that happened in. What was stated by our shaykh al-Baabili is that the most well known view of the hadeeth scholars is that it was enjoined in Shawwaal of the year mentioned. End quote.
See: Asna’l-Mataalib, 4/175; Kashshaaf al-Qinaa‘, 2/166
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Zakaah was enjoined, according to the soundest opinion of the scholars, in Makkah, but the definition of the minimum threshold and types of wealth on which zakaah is due, and who is entitled to zakaah, came in Madeenah. End quote.
Majmoo‘ Fataawa Ibn ‘Uthaymeen, 13/1357
And Allah knows best.
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Clarifying the Rulings of Sadaqat’ul Fitr
By the Noble Shaykh Saleh ibn Fawzan al-Fawzan
Translated by AbuAbdulMalik
All praise is due to Allah who by His Favour has completed Righteousness, and Peace and Blessings be upon our Prophet Muhammad who was the first of the predecessors to guide towards good. And Peace and Blessings be upon his progeny and his Companions, and whomsoever hold on to his Sunnah until the Day of Resurrection. Know that Allah (subhaanahua wa ta a’laa) has made Sadaqat’ul Fitr the seal of Fasting and we praise Him (Allah) for giving us this perfect realization. We ask Allah to accept from us and to make us from those who are protected from the Fire in the end. (Ameen)
The Obligation of Giving Sadaqat’ul Fitr
O Muslims, Allah (subhaanahua wa ta a’laa) has set for you at the end of this great Month religious acts of worship that would increase you all in closeness to Him (subhaanahua wa ta a’laa). For Allah has set for you Sadaqat’ul Fitr as a purification for those who fasted from vain speech and sins. The Messenger of Allah (sal-Allâhu ‘alayhi wa sallam) has made it compulsory upon the young and old, the male and female, the liberated slave and the servant. Sadaqat’ul Fitr is a purification for the body, food given to the poor, and comfort to the needy. The Muslim man is required to give Sadaqat’ul Fitr on behalf of himself, as well as those who are under his care such as his wife, children, family, etc. It is upon him to give Sadaqat’ul Fitr for each one of them, and it is even recommended that an individual fulfills it for his unborn child.
The Place of Giving Sadaqat’ul Fitr
The place which one gives his Sadaqat’ul Fitr is the city in which he resides, and where he completed the whole Month. In addition, if the people on behalf of whom he fulfils the Sadaqat’ul Fitr is from a different city (from which he resides) then it becomes permissible for him to give it on behalf of them, along with his own Sadaqat’ul Fitr in the city where he lives. It is also permissible for him to give it on behalf of him and them in their city (where they reside).
The Time of Giving Sadaqat’ul Fitr
The time for giving Sadaqat’ul Fitr begins from the setting of the sun on the night of Eid (i.e., when the new moon is sighted on the night before), and it continues until the Eid Salaah (on the next day), and it is permissible to distribute it one or two days before Eid. The evidence for this is the hadeeth collected in Sahah al-Bukharee on the authority of Ibn Umar (radhi-yAllâhu ‘anhu) that the Companions used to give Sadaqat’ul Fitr one or two days before the Feast (meaning the Eid Prayer). The delaying of giving Sadaqat’ul Fitr until before the Salaah on the morning of Eid is better, and if one does not fulfill this obligation before the Eid Salaah without a valid excuse, then he has sinned. It then becomes an obligation upon him to fulfill giving Sadaqat’ul Fitr throughout the rest of the day. And if he does not fulfill the obligation of Sadaqat’ul Fitr on the day of Eid, then he must make up for it after the day of Eid. This is based on the hadeeth collected by Abu Dawood and Ibn Majah on the authority of ibn Abbaas that the Messenger of Allah (sal-Allâhu ‘alayhi wa sallam) said:
“If anyone pays it (Sadaqat’ul Fitr) before the feast prayer, it will be accepted as zakaah, and if anyone pays it after the prayer, it will be considered a charity like other charities.”
Therefore this clearly means that Sadaqat’ul Fitr must be given in its correct time in order to receive its reward.
The times for giving Sadaqat’ul Fitr can be separated into four:
Permissible: this means one or two days before Eid;
The best time: this is between the setting of the sun on the night of Eid until before the Salaah;
A time that will suffice, but with a sin: this is the time after the Salaah until the end of the day;
The expiation time: this time is after the day of Eid.
The one who has the right to Sadaqat’ul Fitr
The one that has a right to Sadaqat’ul Fitr is the one who has a right to Zakaatul Mal (i.e. the wealth from the compulsory Zakaat), from the poor and needy and similar to them. Therefore it must be given at its due time to the due recipients entitled to receive Zakaah, or to his Wakeel (i.e. his representative). It is not acceptable to give it to a person who is not a Wakeel (representative) of the one who has the right upon it.
The types of foods that should be given as Sadaqat’ul Fitr
As for the type of foods that should be given and the permissibility for people using the staple food of their country, then there is a hadeeth related in the two Saheehs and other books of hadeeth stating that Allah’s Messenger (sal-Allâhu ‘alayhi wa sallam) enjoined Sadaqat’ul Fitr to be paid with one Sa’a of dates, or one Sa’a of barley on every Muslim, free or slave, male or female, young or old. The five staple foods in the time of the Messenger of Allah (sal-Allâhu ‘alayhi wa sallam) were: wheat, barley, dates, raisins, and cheese. Ibn Qayyim al Jawziyah (raheemullah) states these (the five food types) used to be the staple food in Madeenah, thus people living in a village or city were staple food differs from the above are to pay one Sa’a (approximately 3 kilograms) of their own staple food (as Sadaqat’ul Fitr). Thus, if their staple food is other than grain, such as milk, meat or fish, they are to give Sadaqat’ul Fitr thereof, whatever it may be. This is the opinion of the majority of the scholars, which is regarded as the correct one in this regard, and there are no other contrary opinions to be followed. This is because Sadaqat’ul Fitr is legally legislated to support the needy on the day of the Feast with the same staple food of the people in the same place where they live. Therefore, it is sufficient for the Muslim to give the needy flour as Sadaqat’ul Fitr, though it is not one of the five food types of the food mentioned in the hadeeth of the Prophet (sal-Allâhu ‘alayhi wa sallam) in this regard. Though bread and cooked food can be useful for the needed, and cost little to prepare for eating, grains are likely to be more useful to them since it can last for a longer time.
The Permissibility of Giving Money as Sadaqat’ul Fitr
It is not sufficient for a Muslim to give money which is equivalent to the value of the legally prescribed amount of staple food as Sadaqat’ul Fitr, and that is because it contradicts the Quran and the Sunnah of Messenger of Allah (sal-Allâhu ‘alayhi wa sallam). Know that money was present in the time of the Prophet (sal-Allâhu ‘alayhi wa sallam), and had it been sufficient to give money, he would have clarified this to his Ummah, therefore whoever gives a legal opinion to use money instead of grain for Sadaqat’ul Fitr, has given a legal opinion based on his own Ijtihaad (assessment), and he has wronged himself and sinned in his Ijtihaad. This giving of money instead of grain for Sadaqat’ul Fitr is a contradiction to the Sunnah, likewise the one that makes Ijtihaad in this affair cannot transmit a narration from the Prophet (sal-Allâhu ‘alayhi wa sallam), and none from his companions that money was used for Sadaqat’ul Fitr.
Imaam Ahmad (raheemahullah) said: “A Muslim is not to pay the poor money instead of the prescribed amount of staple food for Sadaqat’ul Fitr.” It was said to him, “Umar ibn Abdul Aziz used to accept money for Sadaqat’ul Fitr.” He (Imaam Ahmad) replied, “How could they adhere to the sayings of so-and-so, and ignore the hadeeth of the Prophet (sal-Allâhu ‘alayhi wa sallam) stated in this regard. Ibn Umar said Allah’s Messenger (sal-Allâhu ‘alayhi wa sallam) enjoined Sadaqat’ul Fitr to be paid with one Sa’a.”
From the Acts of Worship on the Day of Eid
O Muslims, and from that which Allah (subhaanahua wa ta a’laa) has set for you as an act of worship at the completion of this month is the Takbeer (the saying of AllahuAkbar, AllahuAkbar, Laillahaillah, waAllahuAkbar AllahuAkbar, waLillahilhamd), and this begins from the setting of the sun from the night of Eid (ie. sighting of the new moon of Shawwal), and continues up until the Eid Salaah.
Allah (subhaanahua wa ta a’laa) says in Surah al-Baqarah, ayah 185:
“(He wants that you) must complete the same number (of days), and that you must magnify Allâh [i.e. to say Takbîr (Allâhu Akbar: Allâh is the Most Great)] for having guided you so that you may be grateful to Him.”
And from that which Allah has set for you as an act of worship at the end of this month is the Eid Salaah, and this is the greatest form of remembering Allah, the Most High (i.e., Salaah), for Allah says in Surah Al-A’laa, Ayaahs 14-15:
“Indeed whosoever purifies himself (by avoiding polytheism and accepting Islâmic Monotheism) shall achieve success, And remembers (glorifies) the Name of his Lord (worships none but Allâh), and prays (the five compulsory prayers and Nawâfil – additional prayers)”
Some of the Scholars say about these verses that they refer to Sadaqat’ul Fitr and Salaatul Eid, and the Best Knowledge is with Allah. May Peace and Blessings be upon our Prophet (sal-Allâhu ‘alayhi wa sallam), his progeny and Companions.
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The wisdom behind the prescription of Zakaah
Praise be to Allaah.
Firstly:
It should be noted that Allaah does not prescribe anything that is not for the best reasons and does not achieve the best interests. Allaah is the All-Knowing, Who encompasses all things by His knowledge, and He is the All-Wise Who does not prescribe anything except for a reason.
Secondly:
With regard to the reason behind the prescription of zakaah, the scholars have mentioned many reasons for it, including the following:
1 – To complete and perfect a person’s Islam, because it is one of the pillars of Islam. If a person fulfils it, his Islam is complete. Undoubtedly this is an important aim for every Muslim, and every believing Muslim will strive to perfect his faith.
2 – It is indicative of a person’s sincerity of faith, because wealth is dear to people, and something that is loved will not be given up except for something that is equally or more loved, or rather for something that is more loved. Hence it is called sadaqah, because it is indicative of the sincerity (sidq) of a person’s desire to please Allaah, may He be exalted.
3 – It cleanses the character of the one who gives it, so that he is saved from being a miser and is included among the generous, because if he accustoms himself to giving, whether it is giving knowledge or giving wealth or using his position to help others, that giving will become a characteristic for him and will be part of his nature, until he gets upset if there is a day when he does not give. Like the hunter who gets used to hunting, if one day he does not hunt, you will find him feeling anxious. Similarly the one who has gotten used to being generous will feel anxious if he does not give some of his wealth or use his position to help others one day.
4 – It gladdens the heart. If a person gives something, especially wealth, he feels a sense of joy. This is something that is tried and tested, but it is subject to the condition that he gives gladly and willingly, not grudgingly.
Ibn al-Qayyim said in Zaad al-Ma’aad that giving and generosity are means of gladdening the heart, but no one benefits from that except the one who gives gladly and willingly, and gives the wealth from his heart before he gives it from his hand. As for the one who gives from his hand but his heart is still attached to the wealth, his heart, he will never benefit from that giving.
5 – It joins a person to the ranks of the true believers. “None of you truly believes until he loves for his brother what he loves for himself.” Just as you love to be given money with which you can meet your needs, you should also love to give it to your brother, thereby you will perfect your faith.
6 – It is one of the means of entering Paradise, because Paradise is for the one who “speaks good words, spreads (the greeting of) salaam, feeds the hungry and prays at night when the people are asleep.” And all of us are striving to enter Paradise.
7 – It makes the Muslim society like a single family, in which those who have the means show compassion to those who do not have the means, and the rich to those who are in hardship. Thus a person feels that he has brothers to whom he must do good as Allaah has been good to him. Allaah says (interpretation of the meaning):
“and do good as Allaah has been good to you”
[al-Qasas 28:77]
So the Muslim ummah becomes like a single family. This is what is known nowadays as “social security”, but zakaah is better than that, because a person is paying it as an obligatory duty and benefitting his brothers thereby.
8 – It extinguishes the flames of revolution among the poor, for a poor man may be provoked by finding a man who can ride whatever kind of vehicle he wants, and live in whatever kind of palace he wants, and eat whatever kind of food he wants, whereas he has no means of transportation but his own two feet, and can sleep only on the ground, and so on, so undoubtedly he will feel some kind of resentment in his heart.
But if the rich are generous to the poor, they will prevent rebellion and soothe their anger and they will say: we have brothers who acknowledge us at times of hardship, so they will feel love towards the rich.
9 – It prevents financial crimes such as robbery and stealing and the like, because the poor will get enough to meet their needs, and they will excuse the rich because they are giving them some of their wealth, and they will see that they are treating them well, so they will not transgress against them.
10 – Salvation from the heat of the Day of Resurrection. The Prophet (peace and blessings of Allaah be upon him) said: “Every man will be in the shade of his charity on the Day of Resurrection.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4510). And he listed among those whom Allaah will shade with His shade on the Day when there will be no shade but His: “… a man who gives charity and conceals it so much that his left hand does not know what his right hand is doing.” Agreed upon.
11 – It leads a man to learn about the laws of Allaah, because he can never pay his zakaah until he has learned the rulings on zakaah, the kinds of wealth that are subject to zakaah and those who are entitled to receive it, and other information that he needs.
12 – It purifies wealth, so that the wealth will grow literally and metaphorically. If a person gives charity from his wealth, that this will protect him from problems, and Allaah may increase his provision because of his giving charity. Hence it says in the hadeeth: “Wealth never decreases because of charity.” Narrated by Muslim, 2588. This is something that is tried and tested, because a miser’s wealth may be overtaken by something that destroys it or most of it, such as fire, and great losses, or sickness that forces him to seek treatment which takes up much of his wealth.
13 – It is a means of bringing down blessings. In the hadeeth it says: “No people ever withhold the zakaah of their wealth but rain is withheld from the sky.”
Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5204.
14 – “Charity given in secret extinguishes the wrath of the Lord,” as was narrated from the Messenger (peace and blessings of Allaah be upon him) and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3759.
15 – It wards off a bad death.
16 – It wrestles with the calamity that comes down from heaven and prevents it reaching earth.
17 – It expiates for sins. The Messenger (peace and blessings of Allaah be upon him) said: “Charity extinguishes sins as water extinguishes fire.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5136.
See: al-Sharh al-Mumti’, 6/4-7.
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