Zakat al Fitr meaning. Zakat al Fitr amount 2021
Bismillahir Rahmanir Rahim; The main topic of today’s discussion is zakat al Fitr meaning, the rules of giving zakat al Fitr and the amount of Zakat al Fitr. There are many differences of opinion among the scholars in this regard; So I want to discuss something about this; So that we can give Zakat al Fitr or Sadaqatul Fitr properly.
What is Zakat al Fitr
Zakat ul Fitr is a compound word; Which consists of Zakat and Fitr. So the lexical meaning of zakat is also used in the sense of increasing, gaining holiness and praise.
And Fitr means breaking the fast, creating, breaking, etc. The legal meaning of zakat al-Fitr is as an expiation for the obscenity and obscenity of the fasting person, and the provision of food to the poor.
Abu Dawud H. 1609, Ibn Majah H. 1826, Darakutni 2/140, Al Hakim 1/409.
What are the other names of Fitr?
Different names of Fitra are observed from the narrations of different Hadiths which are given below:
1. Sadaqatul Fitr (the gift of breaking)
2. Zakat al-Fitr (Zakat for breaking)
3. Zakat on Ramadan (Zakat on Ramadan)
4. Zakatul contribution (Zakat on the body)
5. Zakat Fasting
6. Sadaqatur Ruus (Sadaqah per head)
What is the religious position or ruling of Zakat ul Fitr
Narrated from Ibn ‘Umar
He said that the Prophet (peace and blessings of Allah be upon him) made it obligatory on every slave, freeman, man, woman, adult, and immature Muslim, to pay a certain amount, whether it is dates or barley as sadaqat al-Fitr, and before the people leave the Eid prayer. Instructed to realize it.
Bukhari H: 1503, Muslim H: 963, Abu Daud H: 1611, Tirmidhi H ৬৭৬, Ibn Majah H: 1628.
When Zakatul Fitr is obligatory
Zakat ul Fitr became obligatory two days before Eid-ul-Fitr in the month of Ramadan in the second Hijri year.
What is the wisdom or significance of Zakat ul Fitr being obligatory?
The wisdom or significance of making Zakatul Fitr obligatory is as follows:
A. The expiration of the obscene talk and obscenity of the fasting person and the provision of food for the poor.
Abu Dawud H. 1609, Ibn Majah H. 1826.
B. To express gratitude to Allah, the servant has been able to fulfill his obligation.
C. There is spiritual, moral, social, and economic benefits in Fitra. We often make small mistakes against Islamic law by fasting. Zakat al-Fitr corrects these sins and achieves moral and spiritual improvement, thereby fulfilling our imperfect state. On the other hand, the collection of Zakat-ul-Fitr relieves the economic hardships of the poor. As a result, they can happily participate in Eid with others in society.
How long has the Prophet (peace and blessings of Allah be upon him) paid Zakat al-Fitr?
The Prophet (peace and blessings of Allaah be upon him) fasted for nine years during his lifetime and paid zakat al-Fitr for nine years.
What is the difference between Zakat and Zakat ul Fitr?
The difference between the two is:
Zakat is a separate provision and Zakat ul Fitr is associated with the fast of Ramadan, moreover, Zakat ul Fitr is obligatory before Zakat becomes obligatory. Therefore, there can be no reason to combine these two provisions.
Fath al-Bari H. 2/221, Nasai H. 2506, Ibn Majah H. 1826.
Fitra is obligatory on whom
It is obligatory to pay Fitra on every Muslim slave, free man, and woman, young and old.
Bukhari H. 1503, Muslim H. 963, Abu Daud H. 1611, Tirmidhi H., Ibn Majah H. 1826, Nasai H. 2500.
Is it obligatory to pay zakat al-Fitr on a person who breaks the fast?
It is obligatory to pay zakat al-Fitr on a person who breaks the fast?
Narrated Ibn ‘Umar: The Prophet (peace and blessings of Allah be upon him) made it obligatory on every Muslim man and woman, free slave and young and old,
Bukhari H. 1511, Muslim H. 963.
Based on the above hadith, the word ‘Muslim’ is mango. Therefore, a person must pay Fitra on both the state and the king.
In the same way, fasting is not obligatory on a Sagir or a small child mentioned in the Hadith, but it is obligatory on him to pay Fitra on his behalf.
Therefore, fasting is not a condition for fasting, because one of the purposes of fasting is to provide food for the poor.
Abu Dawud H. 1609, Ibn Majah H. 1826.
Zakat ul Fitr is obligatory on a fasting person at any time
Zakat ul Fitr becomes obligatory at sunset, the last date of Ramadan.
Miraat – 3/92, Majmu Fatawa Usaimin Question No. 164, 175 p. 18/256.
Note that if someone gets married a few minutes before the sunset of the last Ramadan, owns a slave, gives birth to a child, converts to Islam, or becomes financially prosperous, then zakat al-Fitr is obligatory on all of them.
And if he gets married a few minutes after sunset, or owns a slave, or gives birth to a child, then zakat al-Fitr is not obligatory on any of them.
Again, if a person dies shortly after sunset, then zakat ul Fitr is obligatory on that dead person. And if he dies a few minutes before sunset, then Zakatul Fitr will not be obligatory on him.
Majalisu Shahri Ramazan, p. 138, Fiqh Q&A Question No. 92, p.
Zakat ul Fitr should be paid at any time
It has to be performed before going to perform Eid prayers. This is the instruction of the Prophet of Allah.
Bukhari- H. 1509, Muslim- H. 96, Mishkat- H. 1832, Fatawa Lajna Ad Daymah 9/373.
And those who perform it after the Eid prayer will be considered as ordinary charity.
Abu Dawud – H. 1609, Ibn Majah – H. 1626.
Allama Ibn Uthaymeen mentions two periods of Fitrah.
A. Waqqul Jawaz i.e. the valid time i.e. one or two days before Eid.
B. Waqqul Fazilat, that is, the best time, that is, to perform before the prayer on the day of Eid.
Majmoo Fatawa Usaimin Question No. 189 p. 14/26.
Allama Ubaidullah Rahmani has mentioned three views.
A. Waqqul Ojub or Wajib time i.e. the last date of Ramadan is the time of sunset.
B. It is makruh to perform fitra after the Eid prayer without any reason.
C. It is haraam to perform fitra without any reason, that is, on the day after Eid.
Miraat-3 / 102-103.
A brief review of those views
1. It is haraam for Maliki, Shafi’i, and Hambali to perform Fitra on the day after Eid without any reason.
2. Imam Shawqani, Ibn al-Qayyim, and Ibn Hazm said that it is obligatory to take out the fitra before the Eid prayer and it is haraam to take it out later. Because the time to pay the fitra before the prayer is not only the best but also the obligatory time to perform it. Praying after the prayer is not only makruh but also haraam. Allama Obaidullah Mubarakpuri and the second opinion is correct.
3. Ibn Qudama said, “If you delay after the day of Eid, you will be sinful and the fitra will be made up for it.”
4. Ibn Raslan said that it is haraam for everyone to pay Fitra after the day of Eid. Because it is zakat. So it would be a sin not to do it on time, just as it is a sin not to pray on time.
Fitra should be distributed at any time
Based on the hadith of Abu Dawood 1609 and Ibn Majah 1628, the scholars have two views on the meaning of the word “Adda”:
First of all, the word “adda” means to submit the fitra to the depositor before going to the Eid prayer, not to distribute (and this is the customary rule in our country).
Second opinion: The word “adda” means to deposit before going to the Eid prayer and distribute it to the rightful owners.
According to the meaning of the hadith, it is better to distribute the Fitra goods to the rightful owner before going to the Eid prayer based on the second opinion.
So that the faults of the king may be corrected and the poor may be provided with good food after receiving the goods of Fitrah and may happily take part in the annual religious festivities with everyone.
That is why Allama Ibn Uthaymeen said that it is better to delay the Eid-ul-Fitr prayer so that the Fitra can be distributed.
Allama bin Baz said:
The Sunnah is that Zakat al-Fitr can be distributed among the fakirs before going to the Eid prayer on the morning of Eid, except for one or two days before the Eid prayer (27th of Ramadan).
In other places, Bin Baz has said that it is obligatory to offer Salat before Eid. Similarly, Allama Ibn Uthaymeen said:
According to the hadiths of Ibn Umar and Ibn Abbas, if someone pays Zakatul Fitr after the Eid prayer without any reason, it will not be accepted as Zakatul Fitr but will be considered as a general donation.
Bukhari- H. 1511 and Muslim- H. 63
This is because Zakat al-Fitr is an act of worship related to a specific time. It is obligatory to deliver it to the rightful owners within the time from the time it becomes obligatory until the time before going out for prayer.
So the custom of the country changed the distribution for two or three days after Eid, and the Sunnat method was my solemn appeal to all to distribute before going to the Eid prayer.
However, it can be distributed after Eid prayers for several reasons. The reasons are as follows:
(A) If you forget to distribute before the prayer.
(B) If he does not get any right till the prayer.
(C) A person who is ignorant about the day of Eid, such as living in a desert or uninhabited area.
Distribution of Fitra after Eid prayers is not valid except for the reasons mentioned.
Zakat ul Fitr can be given a few days before Eid
It can be given a day or two before Eid.
Bukhari- H. 1511, Abu Daud H. 1595.
Ibn ‘Umar used to submit his fitra a day or two ago to those to whom the fitra was deposited. Another account mentions the words he used to submit three days ago.
Muwatta Malek H. 344.
What should be the product of Fitra?
Fitra has to be realized by the main food items of the country.
Abu Saeed Khudri (may Allah be pleased with him) said: In the time of the Prophet (peace and blessings of Allah be upon him) on the day of Eid-ul-Fitr we used to give one meal of food; At that time our food was barley, raisins, cheese, and dates.
Bukhari H. 1508, Muslim H. 975.
Whether the fitra of paddy can be collected or given
The fitra of paddy in our country is not following the Shariah. Because we mainly use rice as food in our country. As such, he has to pay Fitra for rice. Because rice is not our main food and also not a direct food item. And the hadith mentions giving fitra with food (mango). Again, like rice, we eat wheat as food. If anyone wishes, he can undoubtedly pay the fitra of wheat.
Those who claim that paddy is the staple food of this country and give it fitra, their claim is completely against the Shariah and unreasonable which is not acceptable. Why not his Shari’ah and intellectual statements and the opinions of the scholars are as follows:
1. Shariah Statement:
The hadith narrated from Abu Saeed Khudri mentions the fulfillment of Fitra by food.
Bukhari H. 1510.
2. Intellectual Statement:
(A) When an area in Bangladesh is affected by a natural disaster, the government of the country comes to their aid with food items like rice, wheat, flour, oil, pulses, etc. Never helps with rice (which is called relief).
(B) The government of this country often buys paddy from the farmers, stores it, and then distributes the rice to help the people of the country and for the development of various educational institutions.
(C) Aid for the victims from any foreign country, In fact, I have never seen rice come without rice or wheat or the government of this country has never bought rice as food without wheat.
(D) For repairing road ghats in this country, the government never provides paddy as wages except for rice and wheat in the food program in return for work.
(E) To provide distress allowance, the government does not provide paddy except flour, wheat, and rice.
(F) in this country the paddy is considered legal and despite the collection of fitra, it is sold after distribution and money are distributed; Yet the distribution of paddy is not easy and useful; So how can rice be considered as a fitra product?
Thus, from the mentioned Shari’ah and intellectual statements, it was understood that the product of Fitrah is completely incompetent as a paddy.
3. The scholars believe that the fitra of paddy is not acceptable:
(A) Allama Abdullah Kafi Al-Quraishi in his book “Fatawa and Masa’il” has mentioned the fatwas of 33 scholars regarding whether the fitra of paddy can be given or not. Only 6 of them said that the fitra of paddy can be given on the condition that it should be given in such a quantity that one and a half kg of rice comes out or survives. The remaining 25 scholars said that paddy fitra can never be given without rice.
Fitra of husk, husk or lump
No matter how much weight is gained or removed from a Saa ‘of barley, wheat, and dates, it is not worthwhile to pay Sadaqatul Fitr. The Prophet (peace and blessings of Allaah be upon him) made it obligatory for one Saa ‘of dates, barley, wheat, cheese, and raisins and one Saa of common food to fast in Ramadaan. Not done. Qanun is not one of the food items that are clearly mentioned in the hadith. It is not permissible to impose qiyas on barley and fitra of paddy, because paddy is not a food item at all. The fitra of barley or dates is not given based on food (mango). It is given as mansus. If you want to give Fitra in the form of Ta’am or food, you have to give one Saa ‘of rice.
Moreover, the following scholars have specifically mentioned the fitra of rice.
1. Ibn al-Qayyim
2. Allama bin Baz
3. Allama Usaimin
4. Allama Saleh bin Fawzan
5. Allama Ubaydullah Mubarakpuri
In short, the Prophet (peace and blessings of Allah be upon him) prescribed a certain amount of fitra for Ramadan with dates, barley, wheat, cheese and raisins, and food. I do. May Allah grant us all the grace to perform Fitra in the right way.
Is it legal to pay Fitra with money?
It is not lawful to pay Fitra with money because money can never be food. And the Hadith instructs us to pay Fitra with food.
According to the three Imams except for the only Imam Abu Hanifa, it is illegal to pay Fitra with money.
Moreover, Imam Ahmad has been asked whether Zakatul Fitr can be paid by dirham (currency). He replied, no. Again the people said that ‘Umar bin’ Abdul Aziz used to take money for Fitra. He was dissatisfied and said, “Speak to someone other than the Prophet (peace and blessings of Allaah be upon him) that such a person has done this.” Saying this, he narrated Hadith No. 1511 of Bukhari narrated by Omar that it is mentioned in the Hadith that one Sa Fitra should be given as food.
Summary: Allama Ibn Uthaymeen said that wherever Allaah uses the word ta’am or et’am in the Qur’an, it is obligatory to provide food, such as:
(A) If a very old person is unable to fast, it is said to give food to the poor as a ransom in return for his fast.
Surah Al-Baqarah: 164.
(B) It has been mentioned that Ta’am (food) should be given to the poor as expiation for breaking the oath.
Surah Maeda: 69.
(C) Similarly, in the case of Zakat ul Fitr and the word Ta’am (food) it has been said to pay Fitra.
Therefore, even if someone pays 10 times the price for food in the mentioned place, it will not be valid.
Bukhari H. 1510.
Because food has been mentioned in Fitra, so Fitra has to be fulfilled with food.
In the Hanafi mass fitra, the document of paying the food price is mentioned in a Qiyas:
Accepting two goats in the case of jizya and musannah for zakat on camels. If it is less than the prescribed amount then two goats will be provided with it. And if he does not get a goat, he will pay twenty dirhams with it.
But here the hadith does not say to give an only goat or only dirham instead of camel calf. Allama Shankiti says that zakat is extensive so that both goods and money are applicable. And the return is a certain thing, and that is only the arrangement of feeding the poor and helpless on the day of Eid. Therefore, it is not right to compare it with zakat.
The following is the reply of those who consider the payment of Fitra of money as valid, considering it to be the practice of the Tabi’een such as Umar bin Abdul Aziz, Abu Ishaq, Ata, Hasan Basri, and others:
The principle of documenting the deeds of the Tabi’een is: The deeds of the Tabi’een can be documented only in the absence of any clear deeds directly from the Prophet (peace be upon him) and his Companions, and not otherwise. Therefore, in the case of the object of Fitrah, there are several hadiths as clear and pure as daylight by the Prophet and his Companions. So how can the Tabi’in period be acceptable here? Moreover, Allama Shankiti said that paying Fitra by price becomes contrary to the two principles of Islam. E.g .:
One: When the Prophet (peace and blessings of Allah be upon him) spoke of giving fitra with different types of food, he did not mention its value. If it were valid, he would have said, as he has said about the value of camels as an alternative to zakat.
Two: The general rule is that if an original object is present, it does not move towards the branch object; Yes if not the original then the branch takes its place; The presence of the original object involves the branch occupying the original place, and that is invalid; In the case of Drup Fitra, the branch is the price (money) and the real object is the food.
Many scholars have said that the Hanafis do not consider it lawful to sacrifice animals in Mina during the Hajj, considering it difficult to do so; Because sacrifice is an act of worship; So why is the price valid in this case? But it is also an act of worship.
In short, in the case of paying Fitra, paying its price instead of food directly contradicts the words and deeds of the Prophet (peace be upon him); And he said, “The person who did something that I have no say in is ignored.”
Muslim H. 1818.
In the same way, it is also contrary to the time of the Companions. In this case, the Prophet (peace be upon him) said: You will hold fast to my Sunnah after me, then you will hold fast to the Sunnah of Rashedin in the right path.
Abu Dawood Hadith No. 4806, Tirmidhi Hadith No. 26.
So Zakat al-Fitr is an obligatory act of worship, in certain objects and at certain times; If it is collected outside the prescribed time (voluntarily), it will not be collected; Similarly, if the food mentioned in the hadith is collected by something other than the object, it will not be collected.
What is the amount of fitra?
It is proved by various Saheeh hadeeths that the amount of fitra is one Saa.
Abu Saeed Khudri (may Allah be pleased with him) said: In the time of the Prophet (peace and blessings of Allah be upon him) we used to issue one Eid-ul-Fitr on the day of Eid-ul-Fitr.
Bukhari p. 204, Muslim 1/317, Mishkat p. 160, Nasai 1/260, Abu Dawood – H. 228, Tirmidhi 1/132.
What is the weight of one Saa?
Sa ‘two’ types such as Saye Hejazi- i.e. ‘Sa’ of Mecca Medina is another Iraqi; Hejazi Sa ‘weighs less than Iraqi’ Sa ‘; And the Sa’i of Hejazi Sa-i-Nabi Sa’i which is 5.33 pounds.
Muhammad bin Saleh Al-Uthaymeen (Rah) got a ‘Saa’ from the era of the Prophet SA to be his city Unaiya; That is the solution of the differences related to Sa ‘; After pouring the best wheat into the copper ‘Saa’ used by Zayd bin Thabit, the wheat was weighed on a scale and weighed 2 kg 40 g; So there is no need to frown on the various sizes that are currently prevalent.
If there is no instrument like measuring, what is the method of measuring fitra?
In the absence of any measuring instrument (scales), the four fingers of the two hands of the mature and the evidence-forming human are called ‘Saa’. Scholars of all parties agree that the amount of the Prophet’s (peace and blessings of Allaah be upon him) is “four muds” and there is no disagreement on the fact that the oil (Anjali) of the combined hands of the people who form the evidence is called mud in Arabic. So, for anyone who wants to avoid disagreement, he should fill four Anjali in the manner described and give sadaqat instead of a little more rice. That is, if four Anjali (Khabal) is given in Rice or some more rice or wheat, it will be one Sa ‘Insha-Allah. Which the Prophet (peace and blessings of Allah be upon him) achieved in his nine years of life.
What is the opinion of the four schools of thought regarding the amount of ribbon?
Based on the hadiths of Abu Saeed Khudri narrated in Bukhari and Muslim, Imam Malik, Imam Shafi’i, and Imam Ahmad bin Hambal and the scholars of the Jama’ah said that each person must pay one Sa ‘Fitra and it will not be less.
The only opinion of Imam Abu Hanifa is based on the opinion of Muawiyah’s personal research.
It should be noted that when Muawiyah became the caliph and he imported red wheat from Syria to Medina, and while delivering the Friday sermon, Muawiyah said, “I think that Syrian wheat is equal to one bushel and Medina wheat is equal to two bushels.” Wheat should be given half a Saa ‘fitra. As soon as he said this, thousands of elderly Companions from among the innumerable crowds stood face to face protesting against the administration of the law contrary to the law of the beloved Prophet SAW. In particular, Abu Saeed Khudri surrounded Muawiyah in a crowd of people in a mosque on a Friday and asked, “Why did you say half a fitra?” Then Muawiyah said helplessly that it was my own verdict, my own opinion.
Bukhari – 1/204.
So I do not think it is lawful for a conscientious prophet to accept the opinion of a Companion’s personal brain instead of the one introduced by the Prophet (peace be upon him).
Whether his money can be distributed by selling the accumulated Zakatul Fitr goods
It is not permissible under any circumstances to distribute the money sold by selling the accumulated goods of Zakat ul Fitr or to buy and distribute clothes worn with it. The rightful owner will use the fitra as he wishes after the acquisition.
Bukhari H. 1508, Majmu Fatawa Usaimin Question No. 190 p.18/26.
Allama Usaimin said that no household goods such as food can be sold; Clothes cannot be bought by selling such accumulated goods; Therefore, to collect fitra of money instead of food or to give money by selling the accumulated goods of Zakat ul Fitr is to oppose the command of the Prophet of Allah.
Who is entitled to Fitra?
There are two views among Islamic scholars on this subject, which are as follows:
1st opinion: According to the hadith narrated by Ibn Abbas, Zakatul Fitr should be distributed only among the fakirs and the poor.
Abu Dawud H. 1609, Ibn Majah H. 1826.
In support of this view, Imam Ahmad, Imam Ibn Taymiyyah, Ibn al-Qayyim, Allama Muhammad bin Ismail Yameni, and Imam Karkhi among the Hanafis have limited the fitra to the fakir miskin.
2nd opinion: According to the statements of Imam Shafi’i, Imam Ibn Kudama, Imam Karkhi, Hafiz Yarkashi, Hafiz Ibn Hazm, Allama Shawqani, and the scholars of Hanafi Madhhab and according to the testimony of Muhaddis Dehlavi
Their evidence: Verse 60 of Surah Tawba, because both fitra and zakat on wealth have been termed as sadaqat in the holy mouth of the Prophet (peace be upon him).
Allama Albani, a famous scholar of Hadith in the nineteenth century, used to oppose the 2nd opinion: Based on the hadith of Ibn Abbas, Zakatul Fitr has been restricted to the fakirs and the poor only. And he objected to the second opinion as follows: Verse 60 of Surah Tawba is meant not in the case of Zakat al-Fitr but the case of Zakat on wealth. The proof of which is the previous verse no.
This is the case with Ibn Taymiyyah and Shawqani. Moreover, Ibn al-Qayyim in his Jadul Ma’ad mentions Zakat al-Fitr as the only instruction of the Prophet (peace and blessings of Allah be upon him) specified for the poor.
O readers! The decision is yours to present two opinions with the documents of both.
Who can not be given Fitra
Those who cannot be given Fitra are:
(1) It is not lawful for them to pay Zakat.
(2) To a rich person.
(3) The enemy of Islam.
(4) To the disbeliever.
(5) To the apostate.
(6) To Fasek.
(7) To the wicked or the adulteress.
(8) People who have the ability to earn.
(10) To her husband.
(11) to his wife.
(12) To his father and his children.
(13) Fitra cannot be given to the Hashim descendants of the Quraish dynasty.
(14) Zakatul Fitr may not be given for the construction of a mosque or welfare work.
Whether the goods of Fitra can be stored in one place
The Companions narrated from Ibn ‘Umar used to submit the Fitra to the collector one or two days before Eid-ul-Fitr; He added that the Companions used to submit Fitra to the collector and not directly to the poor.
Bukhari p. 205, Abu Dawood 1/226.
Moreover, Nafi narrates that Ibn ‘Umar used to send his Fitra to the depositor two or three days before Eid.
Then it is proved from the hadith that the distribution should be done after depositing it with the depositor and not directly with the rightful claimant.
Therefore, to maintain the orderliness of distribution, it is better to store it in one place and distribute it.
What is the specific Nisab for making fitra obligatory on someone?
Zakat al-Fitr is not a condition for having a prescribed Nisab to be obligatory.
However, Imam al-Shafi’i (may Allah be pleased with him) said: If a person has two meals a day for himself and his family on the day of Eid, he should pay Fitrah on behalf of himself and his family. And it is not necessary to pay Fitra on one who has only one meal at a time.
Imam Ahmad and Imam Malik (Rah) have also expressed the same opinion.
May Allah Ta’ala grant us the Tawfiq to understand and act properly. Allahumma Amin.
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