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The Purpose of Zakat-ul-Fitr
Every Muslim is required to pay Zakat-ul-Fitr at the conclusion
of the month of Ramadan as a token of thankfulness to God for
having enabled him to observe fasts. Its purpose is to purify
those who fast from any indecent act or speech and to help the
poor and needy.[1]
This view is based upon the hadith which reads, “The Messenger
of Allah, upon whom be peace, enjoined Zakat-ul-Fitr on those
who fast to shield them from any indecent act or speech, and for
the purpose of providing food for the needy. It is accepted as
Zakah for the one who pays it before the `Eid prayer, and it is
sadaqah for the one who pays it after the prayer.”[2]
Al-Qaradawi comments on this hadith by saying that there are two
purposes: one is related to the individual; for completion of
his fast and compensation for any shortcomings in his acts or
speech. The other is related to society; for the spreading of
love and happiness among its members, particularly the poor and
needy, during the day of `Eid.[3]
It also purifies one’s soul from such shortcomings as the
adoration of property, and from miserliness. Furthermore, it
purifies one’s property from the stain of unlawful earnings. It
is also a cure for ailments.[4] The Prophet, peace and blessings
be upon him, said,
“It would be better that you treat your patients with charity.”[5]
In addition, it provides for the needs of the poor and the
indigent and relieves them from having to ask others for charity
on the day of `Eid.[6]
The Prophet, peace and blessings be upon him, said,
“Fulfil their need on this day (i.e., the day of `Eid)”[7]
Who must pay Zakat-ul-Fitr
Zakat-ul-Fitr is incumbent on every free Muslim who possesses
one Sa` of dates or barley which is not needed as basic food for
himself or his family for the duration of one day and night.
Every free Muslim must pay Zakat-ul-Fitr for himself, his wife,
children, and servants. This is the opinion of Imam Malik,
Al-Shafi`i, and Ahmad. Imam Abu Hanifah, however, said that it
is only obligatory for one who possesses a nisab (a minimum
amount of property) after fulfilling the costs of his house,
servant, horse, and weapon.[8]
Al-Khattabi explained that Zakat-ul-Fitr was obligatory for all
Muslims, not only those who possess the nisab stating that this
is the view of the majority of scholars. He said, “In essence,
the rationale behind it was stated to be the purification of one
who fasts from any indecent act or speech. And since every
Muslim needs this, it is therefore obligatory upon every fasting
Muslim, whether rich or poor, who possesses one Sa` in excess of
his main staple food for the duration of one day and night. This
is because so long as the essential rationale is shared by all
Muslims, then they also share the same obligation.”[9]
Al-Qaradawi also asserts the majority view when he says, “It is
a virtuous wisdom of Islam that it makes this Zakah obligatory
not only on the rich, but also upon nearly every Muslim, for you
can hardly find a person who does not possess one Sa` of food
above his main staple food for the duration of one day and
night. The wisdom behind this obligation, therefore, is to
prepare the poor to practice benevolence and feel the dignity
and honor of giving in charity. Allah described the believers
with these words,
“Those who spend (freely), whether in prosperity or in
adversity…”
[10]
Thus if we contemplate on this wisdom, we will not find it
strange that the needy pay this Zakah, because it does not cause
them to suffer any loss. He will pay only his Zakah and then
receive the Zakah of various people.”
[11]
Moreover, we have to bear in mind that Zakat-ul-Fitr is
obligatory for everyone who lives until the sun sets on the last
day of Ramadan. This is the point of view of the Shafi`is,
Hanbalis, and Malikis. Accordingly, whoever dies before the sun
sets on the last day of Ramadan is exempted. Likewise, a person
who has a baby on the last day of Ramadan should pay
Zakat-ul-Fitr for the baby. The majority of jurists argue that
we should not pay Zakat-ul-Fitr for an embryo. But Imam Ahmad
holds that Zakat-ul-Fitr is also obligatory for an embryo,
because it is permissible to assign property to an embryo by
means of a will.
When Zakat-ul-Fitr is due
The jurists agree that Zakat-ul-Fitrr is due at the end of
Ramadan. They differ, however, about the exact time. Al-Thawri,
Ishaq, Malik (in one of two reports), and Al-Shafi`i (in one of
his two opinions), are of the opinion that it is due at the
sunset of the night of breaking the fast, for this is when the
fast of Ramadan ends. However, Al-Layth, the Hanafi school,
Al-Shafi`i (in his other opinion), and the second report of
Malik say that Zakat-ul-Fitr is due at the start of Fajr (dawn)
on the day of `Eid because it is an act of worship connected
with `Eid, so the time of its payment should not be before `Eid
just as sacrifice on the `Eid of Adha.[12]
These two different views acquire relevance if a baby is born
after sunset but before dawn on the day of `Eid; the question
then is whether Zakat-ul-Fitr is obligatory for the baby or not.
In accordance with the first view, it is not, since the birth
took place after the prescribed time, while according to the
second view, it is obligatory because the birth took place
within the prescribed space of time.[13]
Time of payment
It is not permissible to delay giving Zakat-ul-Fitr after the
day of `Eid (i.e. one may give it up to the time of the `Eid
prayer). However, there are some jurists who think that it is
permissible to delay giving it even after the `Eid prayer.[14]
The founders of the four schools of Fiqh hold the first opinion,
but Ibn Sirin and al-Nakha‘i say that its payment can be
delayed. Ahmad says: “I hope that there is no harm [in delaying
the payment].” Ibn Raslan says that there is a consensus that
payment cannot be delayed merely for the reason that it is a
type of Zakah. Thus, any delay is a sin and is analogous to
delaying one’s prayers without an acceptable excuse.[15]
Anyway, the founders of the four accepted Islamic legal schools
agree that Zakat-ul-Fitr is not nullified simply by failure to
pay it on its due time. If it is not paid before `Eid prayer,
one is not exempt from it. It becomes a debt payable even after
death. The heirs must not distribute the deceased’s legacy
before payment of the deceased’s unpaid Zakat-ul-Fitr.[16]
Most scholars believe that it is permissible to pay
Zakat-ul-Fitr a day or two before `Eid. Ibn `Umar reported that
the Messenger, upon whom be peace, ordered them to pay
Zakat-ul-Fitr before the people went out to perform the `Eid
prayer. Nafi‘reported that `Umar used to pay it a day or two
before the end of Ramadan. However, scholars hold different
opinions when a longer time period is involved. According to Abu
Hanifah, it is permissible to pay it even before Ramadan so long
as you make the intention of Zakah.[17]
Al-Shaf‘i holds that it is permissible to do so at the beginning
of Ramadan. Malik and Ahmad (in his well-known view) maintain
that it is permissible to pay it only one or two days in advance.[18]
Al-Qaradawi explains the reasons for these differences in
opinion by saying that the Prophet, peace and blessings be upon
him, used to pay Zakat-ul-Fitr after Fajr prayer on the day of
`Eid but before the `Eid prayer for the reason that the Muslim
community was still small and limited in number. During the time
of the Companions the payment was made one or two days before
the `Eid. After the spread of Islam the jurists permitted its
payment from the beginning and middle of Ramadan so as to ensure
that the Zakat-ul-Fitr reached its beneficiaries on the day of
`Eid, thereby avoiding the possibility that the process of
distribution would delay reception of the payment after the day
of `Eid.[19]
After explaining the different views regarding the time of
payment, Sheikh `Atiyyah Saqr stated that these differences of
opinion among the jurists justify some leniency for Muslims in
regard to the time of payment, and therefore a Muslim can pay at
any of these times. He also took the view that paying it at
different times gives the poor and needy the opportunity to
benefit from Zakat-ul-Fitr and fulfil their needs for longer
periods.[20]
In my opinion these differences are due to taking into
consideration both the needs of the poor and the opportunity of
attaining the wisdom behind the obligation of Zakat-ul-Fitr.
Therefore, the most acceptable and practical approach is to
apply whichever practice fulfils the purpose and wisdom behind
Zakat-ul-Fitr, that is bringing happiness to the poor on the day
of `Eid and giving their children a chance to enjoy this day as
others do.
What type of food can be given and permissible substitutes
The jurists hold different views as to the types of food which
must be given as Zakat-ul-Fitr. The Hanbali view is that the
kinds of food which can be given are five: dates, raisins,
wheat, barley, and dry cottage cheese. Imam Ahmad is reported to
have said that any kind of staple grain or dates are also
permissible, even if the above five types are available. The
Malikis and Shafi`is are of the view that it is permissible to
give any kind of food as long as it is the main staple in that
particular region or the main food of the person. As for the
Hanafis, they permit paying the value of Zakat-ul-Fitr in money.[21]
Ibn Al-Qayyim highlighted these different viewpoints and
concluded that the Prophet, peace and blessings be upon him,
prescribed Zakat-ul-Fitr as one Sa` of dates, barley, raisins or
dry cottage cheese. These were the main staple kinds of food in
Madinah. As for people of other territories, what they should
pay is one sa’ of their staple grain, such as corn, rice, etc.
But if their main staple food is other than grain, such as milk,
meat, fish, etc., then they should pay one Sa` of that
particular food. This is the opinion of the majority of scholars
and is the preferred point of view, since it achieves the
purpose of fulfilling the needs of the poor on the day of `Eid
with the staple food of their region.[22]
The calculation of Zakat-ul-Fitr
The amount of Zakat-ul-Fitr, as we referred earlier, is one Sa`
of food. There is consensus on this amount among the scholars
with regard to all types of food except wheat and raisins. As
for these two types the Shafi`is, Malikis and Hanbalis agree
that the prescribed amount is one Sa`, however the Hanafis say
it is sufficient to pay half Sa` from wheat and they differed
with regard to raisins.[23]
After discussing the arguments of these two opinions al-Qaradawi
reached the following conclusion: wheat was not a common food
amongst them during the time of the Prophet so he did not
prescribe one Sa` of it as he did with the other types of food.
As for those of the Companions of the Prophet who prescribed
half Sa` of wheat instead of one Sa` of barely or dates like
Mu`awiyah and other Companions, he views that they did so by
analogy, since the value of wheat was more than those of other
types of food which were equal. But according to their opinion,
he says, the value should be considered and taken as the
criterion and this will cause instability and confusion for it
changes from place to another and from time to time. He
mentioned that in Pakistan the value of wheat is less than that
of dates, then how should we pay of it half the amount (i.e.
Sa`) that we should pay of dates? He also mentioned that
nowadays raisins are more expensive than wheat and dates. The
only solution for these problems, he says, is to regard Sa` as
the criterion and basis.[24]
Al-Qaradawi explains why the Prophet appointed Sa` as the
measure and did not prescribe it in money saying that in his
opinion there are two reasons for this: First, money was still
rare among the Arabs particularly the Bedouins. They did not
have their own currency. So if the Prophet had prescribed it in
money, he would have caused hardship to them. Second, the
purchasing power of money changes from time to time. For
instance, the purchasing power of a certain currency sometimes
becomes low and other times high, so paying Zakat-ul-Fitr in
money makes its value unstable. That is why the Prophet
prescribed it with a stable measure that is an amount of food
which fulfils the needs of one family. For one Sa` provides a
family with food for a whole day.[25]
The
amount of Sa`
Sa` is a certain measure which equals 4 mudds (a mudd equals a
handful of an average man). The contemporary equivalent weights
of Sa` differ according to the stuff which is weighted. For
example a Sa` of wheat equals 2176 grams, a Sa` of rice is 2520
grams, a Sa` of beans equals 2250 grams etc.
[26]
Therefore some scholars are of the view that the criterion
should be the measure not the weight for there are kinds of food
which are heavier than others.
[27]
But I think this is the case if the equivalent weight of a
certain kind of food is not known. If there is no available
measure or weight with the person, then he should pay 4 mudds.
Nowadays, it is not that problem because ministries of religious
affairs in Muslim countries and mosques and Islamic centers in
Western countries announce the value of Zakat-ul-Fitr every
year. Anyhow, this is the obligatory amount which every Muslim
should pay. It is better and recommended that one pays an extra
amount, particularly for those who are wealthy, for they will be
rewarded for it.
Its
payment in money
As it is mentioned earlier, the Hanafis permitted the payment of
Zakat-ul-Fitr in money. This is the view of Al-Thawri, Al-Hasan
al-Basri, and `Umar ibn `Abd al-`Aziz. However, the other three
schools did not permit this. Their argument is that the Prophet
did not do so and hence its payment in money contradicts the
Sunnah of the Prophet. But some contemporary scholars support
the Hanafi view since this is easier nowadays for the payer
particularly in cities where people use only money for dealings.
Among them are Sheikh Shaltut, al-Ghazali, and al-Qaradawi
[28]
who mentioned earlier the two reasons for which the Prophet did
not prescribe it in money. He also stated that the purpose of
Zakat-ul-Fitr is to fulfil the needs of the poor and this is
achieved also by payment in money and that in most cases and
most countries the payment in money is more useful to the poor.
[29]
He also mentioned that when the Prophet prescribed it from food,
it was easy for the payer and useful for the recipient during
that time. But nowadays to pay it in food is not useful for the
poor because he cannot make use, for instance, of wheat or dates
unless he sells them with any price, generally low, to buy his
needs with the money.[30]
Al-Qaradawi excluded the times of famines where the payment of
food is more useful for the recipients and said that the
criterion is the benefit of the poor so if food proves to be
more useful as in times of famines and catastrophes, then its
payment in kind is better. But if money is more useful, then its
payment in money is better.[31]
Nowadays, if we consider the condition in the Muslim world in
general and that of Muslims in the West in particular we will
discover that the second view is more convenient with the spirit
of Islamic legislation and the present condition of Muslims. As
we will see later when Muslims living in the West decide to
transfer their Zakah funds or some of them to needy Muslims in
Muslim countries, then the payment in money is more convenient.
[1]Sabiq, op.cit, vol. III, p. 87.
[2]Abû Dâwûd, Sunan Abî Dâwûd, ed. Muhammad ‘Abd al-‘Azîz al-Khâlidî,
vol. 1, Dâr al-Kutub al-‘Ilmiyyah, Beirut, 1416/1996, p. 473.
[3]Qaradâwî, Yûsuf al-, Fiqh al-Zakâh, 4th ed., vol. II,
Mu’assasat al-Risâlah, Beirut, 1980, pp. 922.
[4]Shahatah, Hussain H., How to Calculate Zakat ul-Fitr, trans.
Abdel-Hamid Eliwa, 1st ed., Al-Falah Foundation, Cairo-Egypt
(1999), pp. 3-4.
[5]Bayhaqî, Ahmad b. al-Husayn b. ‘Alî, Sunan al-Bayhaqî al-Kubrâ,
ed. Muhammad ‘Abd al-Qâdir ‘Atâ, Maktabat Dâr al-Bâz, Makkah al-Mukarramah,
1414/1994, vol. 3, p. 382.
[6]Shahatah, op.cit, p. 6.
[7]Darqutnî, ‘Alî b. ‘Amr Abû al-Hasan al-, Sunan al-Darqutnî,
ed. Al-Sayyid ‘Abdullah Hâshim Yamânî al-Madanî, vol. 2, Dâr al-Ma‘rifah,
Beirut, 1386/1966, p.152.
[8]Dahmân, Muhammad Ahmad, Kitâb al-Siyâm, 1st ed., Matba‘at al-Taraqqî,
Damascus, 1341/1923, p. 34.
[9]Ibidem, pp. 19-20.
[10]The Qur’ân, ’Âl ‘Imrân [3: 134]
[11]Qaradâwî, Yûsuf, Al-‘Ibâdah fî al-slâm, 5th ed., Maktabat
Wahbah, Cairo, 1985,p. 282.
[12] Ibn Qudâmah al-Maqdisî, ‘Abdullâh b. Ahmad, Al-Muqni‘, vol.
1, Al-Maktabah al-Salafiyyah, n.d., p. 336.
[13] Sabiq, op.cit, vol. III, p. 89.
[14] Shahatah, How to Calculate Zakat ul-Fitr, p.17.
[15] Sabiq, op.cit, vol. III, p. 89.
[16] Shahâtah, Hussayn H., Fiqh wa Hisâb Zakât al-Fitr, Cairo
1998, pp. 21-22.
[17]Ibidem, pp. 20-21.
[18]Sabiq, op.cit, vol. III, p. 89.
[19]http://qaradawi.net/arabic/meetings/shreai-&-hayaa/prog-46.htm
[20]Qinâwî, ‘Abd al-Râziq Muhammad, Fatâwâ al-Sawm, 1st ed., Dâr
Al-Amîn , Cairo, 1998, p. 59.
[21]Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, pp. 11-12.
[22]Ibn Qayyim al-Jawziyyah, A‘lâm Al-Muwaqqi‘în ‘an Rabb Al-‘Âlamîn,
vol. III, Dar al-Kutub al-Hadîthah, Cairo, 1969, pp. 15-16.
[23]Qaradâwî, Fiqh al-Zakâh, pp. 932-33.
[24]Ibidem, pp. 937-40.
[25]Qaradâwî, Fatâwâ Mu‘âsirah, vol. I, 8th ed., Dâr al-Qalam,
Kuwait, 1420/2000, p. 336.
[26]Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, pp. 16-17.
[27]Qaradâwî, Fiqh al-Zakâh, p. 942.
[28]Shahâtah, Fiqh wa Hisâb Zakât al-Fitr, p. 15.
[29]Qaradâwî, Fiqh al-Zakâh, pp. 948-49.
[30]http://qaradawi.net/arabic/meetings/shreai-&-hayaa/sh-2000-01-02.htm
[31]Qaradâwî, Fiqh al-Zakâh, pp. 950-51.
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