Part 36

there are many hadiths and narrations stating the obligation of ZakdtulFitr. There is a hadith related in the Two Sahihs' and other books of Hadith stating:

“Allah's Messenger (PBUH) enjoined Zakatul-Fitr to be paid with one sa* of dates or one sa* of barley on every Muslim, free or slave, male or female, young or old.”

In addition, many Muslim scholars have confirmed the unanimous agreement on the obligation of Zakdtul-Fitr.

As for the wisdom lying behind the obligation of Zakétul-Fitr, it purifies the Muslim who has performed fasting from any traces of ill speech or obscenity; it provides sustenance for the poor; and it acts as an expression of gratitude to Allah for enabling the Muslim to complete the fast of Ramadan.

Zakétul-Fitr is obligatory upon every Muslim, male or female, old or young, slave or free, according to the above-mentioned narration on the authority of Ibn ‘Umar stating:

“Allah’s Messenger (PBUH) enjoined Zakétul-Fitr to be paid on every Muslim, free or slave, male or female, young or old.”

The previously mentioned narration demonstrates that the quantity of Zakéh is to be one sd’. As for its quality, it is to be taken from the ordinary food of the area where Zakah is given, be this food wheat, barley, dates, raisins, cheese, or whatever is considered the ordinary food of the area, such as rice and corn, which may differ from one region to another.

Concerning the time of paying Zakdtul-Fitr, the Prophet (PBUH) ordered the people to give it before going to the Feast Prayer’ and it is more desirable to be given within the time extending between the sunset of the Feast (* Id) Vigil and the Feast Prayer. Howev er, itis permissible to give Zakétul-Fitr one or two days before the Feast Prayer’. Imam Al-Bukhari (may Allah have mercy on him) has related on the authority of Ibn ‘Umar that the Companions of the Prophet (PBUH) used to give Zakatul-Fitr one or two days before the Feast (‘d) Prayer, which indicates that the Companions have unanimously agreed upon this. Yet, the most desirable time to give Zakdtul-Fitr is on the Day of the Feast (Id), before the Feast Prayer. However, if the Feast Prayer is performed before one gives Zakatul-Fitr, one is still required to make up for it after the Feast Prayer. This is based on the hadith narrated by Ibn ‘ Abbas that the Prophet (PBUH) said:

“If anyone pays it (Zakdtul-Fitr) before the Feast Prayer, it will be accepted as Zakah; and if anyone pays. it after prayer, it will be considered a charity like other charities.”

Hence, the Muslim who postpones giving Zakatul-Fitr has committed a sin for violating the Prophet's order.

A Muslim is to give Zakatul-Fitr on behalf of himself as well as on behalf of every person he supports including wives and relatives. This is what can be understood from the general meaning of the fadith in which the Prophet (PBUH) said:

It is even desirable to give Zakatul-Fitr on behalf of the fetus, as done by ‘Uthman Ibn ‘Affan (may Allah be pleased with him)’.

Furthermore, if the person who is being supported by another one gives Zakétul-Fitr for himself without the permission of his sustainer, this is sufficient for his part, since one is to give it in the first place and one’s sustainer is not originally responsible for it. On the other hand, if someone gives ZakétulFitr on behalf of another person whom he does not support, this becomes sufficient for that person's part when it is with his permission; otherwise, it becomes insufficient. In addition, if there is a person who sustains another, it is permissible for the former to give Zakdtul-Fitr on behalf of the latter along with his own Zakdtul-Fitr in the place where he lives, even if the latter lives in another place.

Concerning the type of food that is to be given as Zakatul-Fitr, TbnulQayyim, after referring to the five types of food included in the abovementioned hadith (namely, wheat, barley, dates, raisins and cheese), said:

“.. These (the five food types) used to be the staple foods in Medina. Thus, people living in a village or city where staple food differs from the above, are to pay one si" of their own staple food (as ZakatulFitr). Thus, if their staple food is something other than grain, such as milk, meat or fish, they are to give Zakatul-Fitr thereof, whatever it may be. This is the opinion of the majority of scholars which is regarded as the correct one in this regard, and there should be no other contrary opinions to be followed. This is because Zakatul-Fitr is legally ordained 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 Zakatul-Fitr though it is not one of the five types of food mentioned

in the hadith of the Prophet (PBUH) in this regard. Though bread and cooked food can be useful for the needy and cost them little to prepare for eating, grains are likely to be more useful to the needy since grains can last for a longer time.”

“+. A Muslim is to give Zakatul-Fitr from the staple food of his area such as rice and the like, even if he is able to give it from the kinds of food stated in the aforementioned hadith. This opinion is reported to be one of the opinions adopted by Imam Ahmad, and it is the opinion adopted by the majority of scholars, and it is the soundest view in this regard, This is because the original juristic ruling of giving charities is to support the poor?”

It is not sufficient for a Muslim to give money (that equals the value of the legally prescribed amount of staple food) as Zakdtul-Fitr, for this is considered contradictory to the Sunnah. Moreover, it is not narrated that the Prophet (PBUH) or any of his Companions gave Zakdtul-Fitr in the form of money instead of the staple food.

Imam Ahmad said, “A Muslim is not to pay the poor money instead of the prescribed amount of the staple food for Zakatul-Fitr.” It was said to him, “'Umar Tbn ‘Abdul-'Aziz used to accept money for Zakdtul-Fitr” He (Imam Ahmad) replied, “How could they adhere to the sayings of so and so and ignore the hadiths of the Prophet (PBUH) stated in this regard?!” Ybn ‘Umar said, “Allah's Messenger (PBUH) enjoined Zakdatul-Fitr to be paid with one sd ...”.

Zakatul-Fitr must be given at its due time to the due recipient entitled to receive Zakah or to his representative, If the giver finds neither the recipient nor his agent, he must give it to another recipient at the due time of ZakdtulFitr, Concerning this issue, many a Muslim makes a mistake when entrusting Zakétul-Fitr with someone not appointed by the due recipient of Zakah, for this is not considered a legal way of giving Zakdtul-Fitr. So, Muslims must pay attention to this matter.

1 The Two Sahihs: The Two Authentic Books of Al-Bukhari and Muslim.

7 Ibn Abd Shaybah (10737) [2/432] and * Abdur-Razzaq in his Musannaf [3/319]. 8 Sd°: A standard measure that equals 2172 grams.

One of the most important rulings on Zakah is to know its legal channels in order to give it to those entitled to receive it and also to absolve the giver from any further responsibility. A Muslim must hasten to give Zakaéh as soon as it is due on his property, for Allah, Exalted be He, says, “...and give Zakah...” (Qur'an: Al-Baqarah: 43) This is a general order which indicates hastening to act accordingly. It is narrated on the authority of ‘Aishah (may Allah be pleased with her) that the Prophet (PBUH) said:

“Zakah is never mixed with a property but ruins it (i.e. if Zakah is not paid at its due time)?

Moreover, the need of the poor necessitates a quick giving of Zakah, as any delay harms them. Also, if the people upon whom Zakdh is obligatory delay giving it, they may be subjected to some afflictions such as bankruptcy and death, and thus Zakéh will remain as an unfulfilled duty on their liability. So, hastening to give Zakah keeps a Muslim away from miserliness, fulfills his legal

duty, and pleases Allah, Exalted be He. For the aforementioned objectives, a Muslim must hasten to give Zakah due upon him and avoid delaying it except for a legal necessity, such as when the Muslim delays giving Zakah in order to give it to someone who is more entitled to receive it, or he does not have enough money, or the like.

It is obligatory upon the guardian to give Zakah due on the property of a child or a mad person, according to the general meanings of the aforementioned proofs, as it is considered a legal duty that can be fulfilled through a representative.

It is impermissible to give Zakdh without intention as the Prophet (PBUH) said:

“Deeds (their correctness and rewards) depend upon intentions...” And giving Zakah is a legal deed.

It is recommended for the owner of a property to distribute the due amounts of his Zakah himself, in order to be sure that it reaches its legally entitled recipients. However, it is permissible for him to appoint someone to distribute it on his behalf. If the Imam (the ruler) of Muslims asks for Zakah or sends his messenger to collect it, he is to give Zakah to that collector. It is desirable for the giver and the recipient of Zakah to invoke Allah (while giving or receiving accordingly). The giver should invoke Allah saying:

“O Allah, make it a profit and do not make it a loss.” The collector should invoke Allah for the giver saying:

“May Allah reward you for what you have given, bless your remaining property and make it a means of purification for you!”

“Take, [0 Muhammad], from their wealth a charity by which you purify them and cause them increase, and invoke [Allah's blessings] upon them...” (Qur'an: At-Tawbah: 103)

This verse indicates invoking Allah for those who give Zakah. ‘ Abdullah Ibn Abii Awfa (may Allah be pleased with him) narrated:

“When some people brought their Zakah to Allah’s Messenger (PBUH), he used to say, ‘O Allah! Confer Your Blessings upon them?”

If the recipient of Zakah is in bad need and he is one of those who usually take Zakah, the giver should give it to him without pointing out that it is of Zakah, in order not to embarrass him. However, if the one receiving Zakah is in bad need and he is not of those who usually take Zakah, the giver should give it to him, pointing out to him that it is of Zakéh. It is recommended for the giver of Zakah to distribute it to the poor people of the same town or village where the property is. Yet, it is permissible to transfer Zakah to another place for a legal interest, such as when the giver has some poor relatives living in another place, or when the poor people living in another place are in need of Zakéh more than those in the same place where the property is. This is because the charities used to be transferred to the Prophet (PBUH) in Medina, and he used to distribute them among the poor of the Muhdjirtin (Immigrants to Medina) and the Ansér (the Supporters of the Prophet in Medina).

A Muslim ruler must send the collectors of Zakah a little before the due time of Zakah to take Zakéh due on the observable property such as the animals of grazing livestock, crops and fruits, as did by the Prophet (PBUH) and the Rightly-Guided Caliphs, and the Muslims after them. Since some people do not give Zakah unless they are asked to and others are ignorant of the obligation of Zakah upon them, sending the collectors of Zakah avoids such a danger, lightens difficulties for Muslims, and helps them fulfill their legal obligations.

It is obligatory upon every Muslim (on whom Zakéh is due) to give Zakah at its due time without hesitation or delay. It is permissible to give Zakéh two years or less before its due time, for the Prophet (PBUH) asked Al-* Abbas (the Prophet's paternal uncle) to give Zakah due upon him for two years in advance, as related by Ahmad and Aba Dawid’. So, it is permissible for those, upon whom Zakdh is due, to give it in advance before its due time, whether it is due on cattle, grains, gold and silver, or trade goods when the giver has the nisab. However, it is recommended not to give Zakéh in advance in order to avoid the dispute among scholars (over the permissibility of this act).

1 Al-Bayhaqi (7666) [4/268]. 2 Al-Bukhari (1497) [3/455] and Muslim (2489) [4/183]. 3 Aba Dawid (1624), Al-Tirmidhi (677) [3/63] and Ibn Majah (1795) [2/376].

A Muslim should know that it is not sufficient to give Zakah except to the categories appointed by Allah in the Noble Qur‘an. Allah, Exalted be He says:

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakéh] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the Cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Qur'an: At-Tawbah: 60)

Thus, the people mentioned in this noble verse are those Allah appointed to be entitled to receive Zakah, and Muslim scholars have unanimously agreed that it is impermissible for Muslims to give Zakéh to any other people.

Aba Dawid and other compilers of Hadith related on the authority of Ziyad Ibnul-Harith that the Prophet (PBUH) said:

‘Allah, Exalted be He, did not take the judgment of a prophet or any other person concerning Zakah but He judged according to it and divided it (Zakéh) into eight kinds (of people who deserve receiving it).”" In addition, the Prophet (PBUH) said to the one who asked him in the previous hadith:

“If you are (one) of these kinds (that deserve receiving Zakah), I will give you your right.”

When some hypocrites criticized the Prophet (PBUH) concerning the distribution of Zakéh, Allah, Exalted be He, illustrated that He was the One Who distributed Zakéh and pointed out the rulings thereof, and that He did not appoint anyone to distribute them instead’.

“It is obligatory to give Zakah to all the eight categories of people (illustrated in the Noble Quran); otherwise, it is to be given to the available categories and transferred to wherever they live’. Zakah must not be given to whoever does not use it to obey Allah, for Allah ordains Zakah for the believers entitled to it, such as the poor and the debtors, to help them obey Him, and for those Muslims who help the believers. Of those entitled to Zakah, whoever does not perform prayer must not be given anything until he repents and performs prayer at its due times.”

It is impermissible to spend Zakah in channels of spending other than those appointed by Allah, such as charitable projects like building mosques or schools, as Allah, says:

“Zakéh expenditures are only for the poor and for the needy...” (Qur'an: At-Tawbah: 60)

The verse indicates that Zakah is not to be spent in any channel other than those mentioned in the verse, as it must be given to these eight categories in particular. Allah has specified these eight categories entitled to receive Zakah in order to inform Muslims that Zakah is not to be given to other than them. These eight categories fall under two groups: the needy Muslims and those who support Islam when receiving Zakah. Allah, Exalted be He, says:

“Zakéh expenditures are only for the poor and for the needy and for those employed to collect [Zakaéh] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the Cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.” (Qur'an: At-Tawbah: 60)

In this noble verse, Allah mentions all the categories of people entitled to take Zakah, and illustrates that Zakdh is not to be given to other than them. These categories are eight.

The first category is the poor who need Zakah more than the needy, as Allah mentions them first, and He starts with the most important categories respectively. The poor are those who do not have what is enough for their living and are not able to earn their living, or those who have only some of their needs to maintain life. So, they are to take from Zakah what suffices all their needs when they have nothing or what satisfies the rest of their needs if they have only some of what satisfies these needs over a whole year.