The content in this article has been taken from Zakat al Fitr fi Dawʾ al Kitab wa al Sunnah (Zakat al Fitr in the Light of the Book and the Sunnah) by Saʿid ibn ʿAli ibn Wahf al Qahtani.

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Meaning of Zakat Al Fitr

Proof for its obligation

When it becomes binding, and its conditions

Purposes and benefits

Who must pay, and on whose behalf

Timing, early payment, and delaying

Amount and foods given

How the saʿ is measured

Who receives it

Cash instead of food

Dependants and order when funds are limited

Where it should be given, and transferring it

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First: The Concept of Zakat al Fitr

Second: The Basis for the Obligation of Zakat al Fitr

Third: The Conditions for the Obligation of Zakat al Fitr

Fourth: The Wisdom Behind the Obligation of Zakat al Fitr

Fifth: Zakat al Fitr Is an Obligation Upon Every Muslim

Sixth: The Time for Giving Zakat al Fitr

Seventh: The Levels of Giving Zakat al Fitr

The Third Level

The Fourth Level

The Ruling on Deliberately Giving It After the Eid Prayer

Eighth: The Amount of Zakat al Fitr and Its Types

Ninth: The Amount of the Saʿ That Zakat al Fitr Is Given With

Tenth: The People Who Receive Zakat al Fitr

Eleventh: The Ruling on Paying the Cash in Zakat al Fitr

Twelfth: Zakat al Fitr Is Binding Upon the Muslim for Himself and for Those He Supports, Whose Maintenance Is Binding Upon Him

Thirteenth: The Place of Zakat al Fitr and the Ruling on Transferring It

Fourteenth: Rulings on Paying Zakat on Wealth

Summary

Meaning of Zakat Al Fitr

Zakat, in language, means growth, increase, purification, and blessing, and it is said, “The crops gave zakat” when they grew and increased. (al Nihayah fi Gharib al Hadith, 2/307; Lisan al ʿArab, 14/358; al Qamus al Muhit, p. 1667; al Taʿrifat, p. 152.) Fitr is the verbal noun connected to “breaking the fast”, and Zakat is attached to Fitr because breaking the fast of Ramadan is the cause of its obligation, so it is called “Zakat al Fitr”. It is also called fitrah because fitrah is creation, as Allah said:

فِطْرَةَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا
“The fitrah of Allah upon which He created people.” (Al Rum: 30)

In technical usage, it is the charity that becomes obligatory by breaking the fast of Ramadan. (al Majmuʿ, 6/48; Fath al Qadir, 5/425.) It is also described as a purification for the fasting person from idle speech and obscene speech, and as spending a known amount for each Muslim under one’s maintenance before the Eid al Fitr prayer, in specified channels, and as an obligatory charity whose channel is like zakat. (al Iqnaʿ li Talib al Intifaʿ, 1/449; Muntaha al Iradat, 1/496; Hashiyat al Rawd al Murabbaʿ, 3/269; Muʿjam Lughat al Fuqaha’, p. 208; Nayl al Ma’arib, 1/255.) The inclusive meaning given is a known charity, with a known amount, from a specified payer, with conditions, on behalf of specified people, to specified recipients, becoming obligatory by breaking the fast of Ramadan, as purification and as food for the poor. (Gharib al Hadith, 1/184; al Mughni, 4/282.)

Proof for its obligation

Its obligation is supported by the general meaning of the Book, the clear Sunnah, and consensus. It is linked to “Successful indeed is the one who purifies himself. And remembers the Name of his Lord, then prays.” (Al Aʿla: 14 to 15.) It is also linked to “Whatever the Messenger gives, take it.” (Al Hashr: 7.) Reports from Abu al ʿAliyah and Saʿid ibn al Musayyib, and that ʿUmar ibn ʿAbd al ʿAziz used to recite the verse when ordering Zakat al Fitr. (Tafsir al Tabari, 24/374; Musannaf ʿAbd al Razzaq, no. 5795; Tafsir Ibn Kathir; al Mughni, 4/82; al Zarkashi on Mukhtasar al Khiraqi.)

From the Sunnah, the hadith of Ibn ʿUmar says the Messenger of Allah ﷺ prescribed Zakat al Fitr upon every soul among the Muslims. (al Bukhari, no. 1503; Muslim, no. 984.)

As for consensus, Ibn al Mundhir quoted an ijma that Sadaqat al Fitr is an obligation, and that it is due for oneself, for small children with no wealth, and for the present owned slave. (al Ijmaʿ, p. 55; al Mughni, 4/280; al Sharh al Kabir with al Mughni and al Insaf, 7/79.)

When it becomes binding, and its conditions

There are three conditions given. Islam, so it is obligatory upon every Muslim, free or owned, man or woman, young or old, as in the hadith of Ibn ʿUmar. (al Bukhari, no. 1503; Muslim, no. 984.) Wealth, meaning having on Eid day and night one saʿ extra beyond one’s food, the food of those one must maintain, and essential needs.

Time, meaning the entrance of the time of obligation, which is sunset on the night of Fitr, because it is attached to Ramadan and becomes due at the end of the month.

Whoever became Muslim, married, had a child born, or died before sunset has no fitrah due, and if sunset occurs while the person is present and then death occurs after, it remains due because it became a debt in the liability, like the expiation for zihar.

Purposes and benefits

The wisdoms include purification for the fasting person from idle speech and obscene speech, repairing deficiency in the fast, and making happiness complete, and providing food for the poor and making them free of asking on Eid, so Eid is joy for all.

These meanings are tied to the hadith of Ibn ʿAbbas: Zakat al Fitr is purification and food for the poor, and whoever gives it before the prayer has an accepted charity, and whoever gives it after the prayer has a charity from the charities. (Abu Dawud, no. 1609; Ibn Majah, no. 1827; Sahih Abi Dawud, no. 1609; Sahih Ibn Majah, no. 1854; Irwaʾ al Ghalil, no. 843.)

It is also a zakat for the body, equalising people in the amount due, and gratitude for Allah’s favour of completing fasting. (Irshad Uli al Basair wal Albab, p. 134.)

Who must pay, and on whose behalf

It is obligatory upon every Muslim who has one saʿ extra beyond his own food and the food of those whose maintenance is obligatory upon him, on Eid day and night. (al Bukhari, no. 1503; Muslim, no. 984.) The hadith wording mentions one saʿ of dates or barley, and that it must be given before people go out to the Eid prayer. (al Bukhari, no. 1503; al Bukhari, no. 1511; Muslim, no. 984.)

Ibn ʿUmar’s practice is mentioned: giving dates, then giving barley when dates were scarce, giving on behalf of young and old, and giving one day or two days before Fitr. (al Bukhari, no. 1511; Muslim, no. 984.)

Giving on behalf of the unborn child is mentioned as recommended, based on reports from ʿUthman and early practice, with a narration from Ahmad that makes it obligatory. (Ibn Abi Shaybah, 3/419; Masʾalah ʿAbd Allah ibn Ahmad, no. 644; Musannaf ʿAbd al Razzaq, no. 788; al Sharh al Kabir, 7/96; Fatawa al Lajnah al Daʾimah, 9/366, 9/367; al Mughni, 4/216.) The owned person’s fitrah is paid by the master, supported by the hadith that there is no charity due concerning the horse or the owned person except Sadaqat al Fitr. (Muslim, no. 982; Sahih Ibn Khuzaymah, 4/82.)

Timing, early payment, and delaying

The time emphasised is giving it before people go out to the Eid prayer, and the best is giving it on Eid day before the prayer to meet the poor’s need. (al Bukhari, no. 1511; Muslim, no. 984.) It is not permissible to delay it until after the prayer, based on the wording of Ibn ʿAbbas distinguishing acceptance before the prayer from being an ordinary charity after the prayer. (Abu Dawud, no. 1609; Ibn Majah, no. 1827; Sahih Abi Dawud, no. 1609; Sahih Ibn Majah, no. 1854; Irwaʾ al Ghalil, no. 843; Majmuʿ Fatawa Ibn Baz, 14/201.)

As for bringing it forward, the established level is giving one day or two days before Eid, and “two days or three days” is also quoted in reports and fatwas, while the preferred view presented is the one or two day practice supported by the hadith of Ibn ʿUmar and the principle that acts of worship follow direct instruction. (al Bukhari, no. 1511; Muslim, no. 984; Muwattaʾ Malik, no. 55; Fatawa al Lajnah al Daʾimah, 9/369; Sharh al Nawawi ʿala Sahih Muslim, 7/63; al Mughni, 4/300.)

Deliberately giving it after the Eid prayer is haram and does not count, supported by the command to give it before the prayer and by the hadith, “Whoever does an action that is not in accordance with our instruction, it is rejected”. (al Bukhari, no. 1511; Muslim, no. 984; al Bukhari, no. 2697; Muslim, no. 1718; al Sharh al Mumtiʿ, 6/171, 6/172.) Whoever delays beyond its time is described as sinning and needing repentance and immediate payment to the poor. (Fatawa al Lajnah al Daʾimah, 9/373; Kitab al Furuʿ, 4/227; Zad al Maʿad, 2/21; al Mughni, 4/298.)

Amount and foods given

Its amount is one saʿ from the staple food of the land, as in the hadith of Ibn ʿUmar. (al Bukhari, no. 1503; Muslim, no. 984.) The hadith of Abu Saʿid al Khudri mentions giving one saʿ of food, barley, dates, dried yoghurt, or raisins, and it records Muʿawiyah’s view that two mudds of wheat of al Sham equals one saʿ of dates, while Abu Saʿid said he would not stop giving one saʿ as before. (al Bukhari, no. 1506; al Bukhari, no. 1508; Muslim, no. 985; Ibn Majah, no. 1829.) There was no consensus on half a saʿ of wheat because Abu Saʿid and Ibn ʿUmar did not agree with it, and it was treated as ijtihad, while the majority relied on the apparent meaning of the reports and analogy to require one saʿ of wheat like other foods. (Fath al Bari, 3/373, 3/374; Sharh al Nawawi ʿala Sahih Muslim, 7/67.)

How the saʿ is measured

The saʿ is the saʿ of the Prophet ﷺ. It equals four mudds, and the mudd is what fills two average hands. (al Qamus al Muhit, p. 407.) Ibn Baz defines it as four handfuls filling two average hands, and he estimated that it is approximately three kilograms, and said measuring is more cautious than weighing. (Majmuʿ Fatawa Ibn Baz, 14/204, 14/205.) The Permanent Committee also estimated approximately three kilograms. (Fatawa al Lajnah al Daʾimah, 9/371.)

Who receives it

There are two positions. One position says it follows the spending channels of zakat of wealth, relying on the general meaning of the verse of zakat categories. (Al Tawbah: 60.)

The other position confines it to the poor and needy, comparing it to expiations, and this was quoted as stronger in evidence, with Ibn al Qayyim describing the Prophetic guidance as singling out the needy and not dividing it among the eight categories. (Majmuʿ Fatawa Ibn Taymiyyah, 25/73; al Ikhtiyarat al Fiqhiyyah, p. 151; Zad al Maʿad, 2/22; Nayl al Awtar, 3/103; al Sharh al Mumtiʿ, 6/184.)

Ibn Baz is quoted saying its spending is for the poor and needy, and that it is permissible to give one person’s fitrah to one poor person, or distribute it among more than one. (Majmuʿ Fatawa Ibn Baz, 14/202; 14/215; al Mughni, 4/316; Fatawa al Lajnah al Daʾimah, 9/377; Kitab al Furuʿ, 4/239.)

Cash instead of food

The majority position presented is that paying in cash does not count because it turns away from what is clearly stated, and because Zakat al Fitr is worship and worship stops at what is established. (al Kafi, 2/176; al Mughni, 4/295; Majmuʿ Fatawa Ibn Baz, 14/202; 14/208.)

The Permanent Committee also rejected giving money, using the hadith of rejection for acts not in accordance with the instruction. (Majmuʿ Fatawa al Lajnah al Daʾimah, 9/379; al Bukhari, no. 2697; Muslim, no. 1718.)

The following madhhabs: Malikis, Shafiʿis, and Hanbalis do not permit paying in cash, while Hanafis permits it. (al Mawsuʿah al Fiqhiyyah, 23/344.)

Side Note: What this means is you cannot directly give money to the poor for Zakat al Fitr, but you can give money to organisations or people who can use that money to give food to those eligible for Zakat.

Dependants and order when funds are limited

It is binding for oneself and for dependants whose maintenance is binding, when there is surplus beyond food for the day and night. (Mukhtasar al Khiraqi maʿa al Mughni, 4/301.) Ibn al Mundhir’s ijma is repeated here in meaning. (al Ijmaʿ, p. 55.)

The Permanent Committee included the wife, and said when a person cannot cover everyone, he begins with himself, then those next in the obligation of maintenance, supported by the hadith “Begin with yourself”. (Majmuʿ Fatawa al Lajnah al Daʾimah, 9/367; Muslim, no. 997; al Mughni, 4/301 to 4/303; Manar al Sabil, 1/258; al Rawd al Murabbaʿ with Hashiyat Ibn Qasim, 3/276; Majmuʿ Fatawa Ibn Baz, 14/199.)

Where it should be given, and transferring it

The foundation is the hadith to Muʿadh: it is taken from the rich and returned to the poor. (al Bukhari, no. 1395; Muslim, no. 19.)

The preferred practice described is giving it to the poor in the land of the payer, while transferring it can be permissible for a Sharia interest, though giving locally is described as better and more cautious. (Majmuʿ Fatawa Ibn Baz, 14/213; 14/214; 14/215; Fatawa al Lajnah al Daʾimah, 9/284; al Mawsuʿah al Fiqhiyyah, 23/331; 23/345.)

Al Bukhari also has a chapter heading indicating permissibility of transfer, and Ibn al Munir’s explanation that “their poor” returns to the Muslims generally. (Sahih al Bukhari, no. 1496; Fath al Bari, 3/357.)

There is a distinction between the two zakats: Zakat al Fitr is connected to the body, so it is paid where the person is, while zakat on wealth is connected to the wealth, so it is paid where the wealth is, and either can be transferred for a stronger Sharia interest. (al Mughni, 4/133, 4/134; al Muqniʿ with al Sharh al Kabir and al Insaf, 7/176; al Sharh al Mumtiʿ, 6/213; Majmuʿ Fatawa Ibn Baz, 14/213, 14/214, 14/215; Fatawa al Lajnah al Daʾimah, 9/284.)

Full Article – Zakat al Fitr

First: The Concept of Zakat al Fitr

Zakat, in the language, means growth, increase, purification, and blessing. It is said: “The crops gave zakat”, when they grew and increased. (See: al Nihayah fi Gharib al Hadith, by Ibn al Athir, chapter al Zay with al Kaf, entry “zaka”, 2/307; Lisan al ʿArab by Ibn Manzur, chapter al Waw and al Ya from the weak letters, section al Zay, entry “zaka”, 14/358; al Qamus al Muhit, chapter al Waw and al Ya, entry “zaka”, p. 1667; al Taʿrifat by al Jurjani, p. 152.)

Fitr is a verbal noun, from saying: “The fasting person broke the fast”, he breaks the fast, breaking the fast, because the verbal noun is “breaking the fast”. What is meant here is the charity for the body and the self. Zakat is attached to fitr as something attached to its cause, because breaking the fast of Ramadan is the cause of its obligation, so it was attached to it due to becoming obligatory through it, and it is said: “Zakat al Fitr”.

It is also called fitrah, because fitrah is the creation. Allah تعالى said:

فِطْرَةَ اللهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا

“The fitrah of Allah upon which He created people.” (Al Rum: 30)

Meaning: the nature He created people upon. What is meant here is the charity for the body and the self, just as the first was charity for wealth. (See: Gharib al Hadith, by Ibn Qutaybah, 1/184; al Mughni by Ibn Qudamah, 4/282.) It is said: Zakat al Fitr, and Sadaqat al Fitr, and what is given is called: fitrah. This is a technical usage among the jurists, as if it is from fitrah, meaning creation, meaning: “the zakat of creation”.

Zakat al Fitr, in technical usage, is: the charity that becomes obligatory by breaking the fast of Ramadan. (See: al Majmuʿ by al Nawawi, 6/48. “Zakat al Fitr was prescribed in the second year of Hijrah.” Fath al Qadir by al Shawkani, 5/425.)

It was also said: “A purification for the fasting person, from idle speech and obscene speech.” (al Iqnaʿ li Talib al Intifaʿ, by Musa ibn Ahmad al Hajjawi al Hanbali, 1/449; Muntaha al Iradat, by Muhammad ibn Ahmad al Futuhi, 1/496; Hashiyat al Rawd al Murabbaʿ by Ibn Qasim, 3/269.)

It was also said: “Spending a known amount, on behalf of each Muslim individual he maintains, before the Eid al Fitr prayer, in specific channels.” (Muʿjam Lughat al Fuqaha’, by Muhammad Rawwas, p. 208, entry “zakat”.)

It was also said: “An obligatory charity by breaking the fast of Ramadan, and it is called an obligation, and its channel is like zakat.” (Muntaha al Iradat, by al Futuhi, 1/496; Nayl al Ma’arib bi Sharh Dalil al Talib, by ʿAbd al Qadir ibn ʿUmar al Taghlabi, 1/255.)

The definition that includes all the earlier definitions is to say: Zakat al Fitr is a known charity, with a known amount, from a specific person, with specific conditions, on behalf of a specific group, to a specific group. It becomes obligatory by breaking the fast of Ramadan, as a purification for the fasting person from idle speech and obscene speech, and as food for the poor. Allah تعالى knows best.

Second: The Basis for the Obligation of Zakat al Fitr

The basis for its obligation is the general meaning of the Book, the clear Sunnah, and consensus.

As for the general meaning of the Book, it was said: the saying of Allah تعالى:

قَدْ أَفْلَحَ مَنْ تَزَكَّى ۝ وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

“Successful indeed is the one who purifies himself. And remembers the Name of his Lord, then prays.” (Al Aʿla: 14–15)

And the general meaning of the saying of Allah تعالى:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ

“Whatever the Messenger gives, take it.” (Al Hashr: 7)

(Imam al Tabari mentioned in his Tafsir, 24/374, from Abu al ʿAliyah, what indicates this. ʿAbd al Razzaq mentioned it in his Musannaf, no. 5795, from Saʿid ibn al Musayyib. Ibn Kathir mentioned in his Tafsir that ʿUmar ibn ʿAbd al ʿAziz used to recite this verse when he would order the people to give Zakat al Fitr. Ibn Qudamah mentioned in al Mughni, 4/82, and al Zarkashi on Mukhtasar al Khiraqi, that Saʿid ibn al Musayyib and ʿUmar ibn ʿAbd al ʿAziz said regarding this verse: “Successful indeed is the one who purifies himself”, meaning Zakat al Fitr. Allah تعالى knows best.)

As for the Sunnah, it is due to many hadiths. Among them is the hadith of ʿAbd Allah ibn ʿUmar رضي الله عنهما. In it: “The Messenger of Allah ﷺ prescribed Zakat al Fitr from Ramadan upon every soul among the Muslims…” (Agreed upon: al Bukhari, no. 1503; Muslim, no. 984. It will come with its takhrij.)

As for consensus, the people of knowledge agreed that Sadaqat al Fitr is an obligation. Imam Ibn al Mundhir رحمه الله said: “They agreed that Sadaqat al Fitr is an obligation. They agreed that Sadaqat al Fitr becomes obligatory upon a person if he is able to perform it for himself, and his small children who have no wealth. They agreed that a person must perform Zakat al Fitr for his present owned slave.” (al Ijmaʿ by Ibn al Mundhir, p. 55; and see: al Mughni by Ibn Qudamah, 4/280; al Sharh al Kabir with al Mughni and al Insaf, 7/79.)

Third: The Conditions for the Obligation of Zakat al Fitr

The conditions for the obligation of Zakat al Fitr are three conditions.

The first condition: Islam. It becomes obligatory upon every Muslim, free or owned, man or woman, young or old, due to the hadith of Ibn ʿUmar رضي الله عنهما. In it: “The Messenger of Allah ﷺ prescribed Zakat al Fitr from Ramadan upon every soul among the Muslims: free or owned, man or woman, young or old.” (Agreed upon: al Bukhari, no. 1503; Muslim, no. 984. It will come with its takhrij, if Allah تعالى wills.)

Imam Ibn Qudamah رحمه الله said: “Its summary is that Zakat al Fitr becomes obligatory upon every Muslim, whether young or old, male or female, according to the general statement of the people of knowledge. It becomes obligatory upon the orphan, and his guardian gives it from his wealth, and upon the owned person.”

The second condition: wealth. This is that he has, on the day of Eid and its night, one saʿ extra beyond his food, the food of those he supports, and his essential needs.

The third condition: the entrance of the time of obligation. This is sunset on the night of Fitr, due to the saying of Ibn ʿUmar رضي الله عنهما: “The Messenger of Allah ﷺ prescribed Zakat al Fitr from Ramadan.” That occurs at sunset on the last day of the month of Ramadan.

Whoever became Muslim, married, had a child born to him, or died before sunset, their fitrah is not obligatory. If sunset occurred while they were with him, then they died afterwards, then their fitrah is upon him, because it became a debt in the liability, so death does not drop it, like the expiation for zihar.

Fourth: The Wisdom Behind the Obligation of Zakat al Fitr

There is no doubt that the legislation of Zakat al Fitr has many wisdoms, among the clearest and most important are the following wisdoms:

A purification for the fasting person, from idle speech and obscene speech, so it repairs the deficiency of the fast, and through that the happiness becomes complete.

Food for the poor, and making them free of asking on the day of Eid, and bringing happiness to them, so that Eid is a day of joy and happiness for all groups of society.

Consolation for the Muslims, the rich and the poor, on that day, so everyone becomes free for the worship of Allah تعالى, and for happiness and delight in His favours. These matters enter into the hadith of Ibn ʿAbbas رضي الله عنهما: “The Messenger of Allah ﷺ prescribed Zakat al Fitr as a purification for the fasting person from idle speech and obscene speech, and as food for the poor…” (Abu Dawud, no. 1609; Ibn Majah, no. 1827; al Albani graded it good in Sahih Abi Dawud, no. 1609, and in Sahih Ibn Majah, no. 492-1854, and it will come with its takhrij, if Allah تعالى wills.)

Attaining great reward and immense recompense by paying it to those who deserve it within its defined time, due to his saying in the hadith of Ibn ʿAbbas mentioned earlier: “Whoever performs it before the prayer, it is an accepted charity, and whoever performs it after the prayer, it is a charity from the charities.” (Abu Dawud, no. 1609; Ibn Majah, no. 1827; and it is part of the hadith before it.)

A zakat for the body, because Allah تعالى kept him for one year from the years, and favoured him with remaining. Because of that, the older and the younger, the male and the female, the rich and the poor, the free and the owned, and the complete and the deficient became equal in the amount that is obligatory, which is the saʿ.

Gratitude for the favours of Allah تعالى upon those who fasted, by completing the fasting. Allah has wisdoms and secrets that the minds of the people of knowledge do not reach. (Irshad Uli al Basair wal Albab, li Nayl al Fiqh bi Aqrab al Turuq wa Aysar al Asbab, by al ʿAllamah ʿAbd al Rahman al Saʿdi, p. 134.)

Fifth: Zakat al Fitr Is an Obligation Upon Every Muslim

Zakat al Fitr is an obligation upon every Muslim who has, on the day of Eid and its night, one saʿ of food extra beyond his food and the food of his household whose maintenance is obligatory upon him, due to the hadith of ʿAbd Allah ibn ʿUmar رضي الله عنهما.

He said: “The Messenger of Allah ﷺ prescribed Zakat al Fitr in Ramadan upon every soul among the Muslims: free or owned, man or woman, young or old, one saʿ of dates, or one saʿ of barley.” This is the wording of Muslim in a narration.

The wording of al Bukhari is: “The Messenger of Allah ﷺ prescribed Zakat al Fitr: one saʿ of dates, or one saʿ of barley, upon the owned and the free, the male and the female, the young and the old among the Muslims, and he ordered that it be performed before the people go out to the prayer.”

In a wording of al Bukhari from Nafiʿ from Ibn ʿUmar: “The Prophet ﷺ prescribed Sadaqat al Fitr, or he said: Ramadan, upon the male and the female, the free and the owned, one saʿ of dates, or one saʿ of barley. Then the people made it equal to half a saʿ of wheat.

Ibn ʿUmar used to give dates. The people of al Madinah lacked dates, so he gave barley. Ibn ʿUmar used to give on behalf of the young and the old, until he would even give on behalf of my sons. Ibn ʿUmar رضي الله عنهما used to give it to those who would accept it, and they used to give it one day or two days before Fitr.” (Agreed upon: al Bukhari, no. 1503;  no. 1511; Muslim, no. 16/984.)

It is recommended to give Zakat al Fitr for the unborn child, due to the action of ʿUthman رضي الله عنه. (Ibn Abi Shaybah, 3/419; and ʿAbd Allah ibn Ahmad in Masʾalah, no. 644, from Humayd and Qatadah: “ʿUthman used to give Sadaqat al Fitr on behalf of the young and the old and the unborn child.” Ibn Abi Shaybah, 3/419, and ʿAbd al Razzaq, no. 788, from Abu Qilabah: “They used to give Sadaqat al Fitr, until they would give on behalf of the unborn child.” In a narration of Ahmad: Zakat al Fitr for the unborn child becomes obligatory. al Sharh al Kabir, 7/96; and see: Fatawa al Lajnah al Daʾimah lil Buhuth al ʿIlmiyyah wal Iftaʾ, 9/366, 9/367; al Mughni by Ibn Qudamah, 4/216.)

It is given on behalf of the owned person, and his master gives it on his behalf, due to the hadith of Abu Hurayrah رضي الله عنه, who said: The Messenger of Allah ﷺ said: “There is no charity due upon the Muslim regarding his horse, nor his owned person, except Sadaqat al Fitr.” (Muslim, no. 982; and Ibn Khuzaymah in his Sahih, 4/82, with the heading: “Chapter: proof that Sadaqat al Fitr on behalf of the owned person is obligatory upon its owner, not upon the owned person, as some people thought.”)

Sixth: The Time for Giving Zakat al Fitr

The Prophet ﷺ set the time for giving Zakat al Fitr in the earlier hadith of Ibn ʿUmar, in the saying of Ibn ʿUmar from the Prophet ﷺ: “And he ordered that it be performed before the people go out to the prayer”, meaning the Eid prayer. In a narration from Ibn ʿUmar رضي الله عنهما: “They used to give one day or two days before Fitr.”

But what is best is that it is given on the day of Eid before the prayer, to fulfil the need of the poor on the day of Eid, and to make them free on the day of Eid from asking.

It is not permissible to delay it until after the prayer, due to the hadith of Ibn ʿAbbas رضي الله عنهما, who said: “The Messenger of Allah ﷺ prescribed Zakat al Fitr as a purification for the fasting person from idle speech and obscene speech, and as food for the poor.

Whoever performs it before the prayer, it is an accepted charity, and whoever performs it after the prayer, it is a charity from the charities.” (Abu Dawud,  no. 1609; Ibn Majah, no. 1827; al Albani graded it good in Sahih Abi Dawud, no. 1609; Sahih Ibn Majah, no. 1854; Irwaʾ al Ghalil, no. 843.)

Majmuʿ Fatawa Ibn Baz, 14/201.

However, Zakat al Fitr does not become obligatory except at sunset of the last day of Ramadan. Whoever became Muslim after sunset, married, had a child born, or died before sunset, their fitrah is not obligatory.

Seventh: The Levels of Giving Zakat al Fitr

The levels of giving Zakat al Fitr are as follows:

The first level: the permissibility of giving Zakat al Fitr before Eid by one day or two days, due to the hadith of Ibn ʿUmar رضي الله عنهما. In it: “…and they used to give one day or two days before Fitr.” In a wording of Imam Malik: “Ibn ʿUmar used to send Zakat al Fitr to the one it was gathered with, two days or three days before Fitr.”

The Permanent Committee for Scholarly Research and Iftaʾ, under the presidency of Imam ʿAbd al ʿAziz ibn ʿAbd Allah Ibn Baz رحمه الله said: “Its time is from the night of Eid al Fitr until before the Eid prayer, and it is permissible to give it two days or three days earlier.”

Shaykh, Imam ʿAbd al ʿAziz Ibn Baz رحمه الله said: “There is no harm in giving it one day or two days, or three days before it, but it is not delayed until after Eid.” (See: al Kafi by Ibn Qudamah, 1/170; al Rawd al Murabbaʿ. Imam al Nawawi said: “His saying: ‘from Ramadan’ points to the time of its obligation, and it has disagreement among the ulama. The correct position from the statement of al Shafiʿi is that it becomes obligatory at sunset and the entrance of the first part of the night of Eid al Fitr. The second: it becomes obligatory at the rising of dawn on the night of Eid.

Our companions said: it becomes obligatory at sunset and at dawn together, so if a child is born after sunset, or someone dies before dawn, it is not obligatory. From Malik there are two narrations, like the two statements. With Abu Hanifah it becomes obligatory at the rising of dawn.” Sharh al Nawawi ʿala Sahih Muslim, 7/63; and see: al Muqniʿ; al Sharh al Kabir with al Insaf, 7/113. Agreed upon: al Bukhari, no. 1511; Muslim, no. 984. Muwattaʾ Imam Malik, Kitab al Zakat, no. 55. Fatawa al Lajnah al Daʾimah lil Buhuth al ʿIlmiyyah wal Iftaʾ, 9/369.)

The second level: the time of obligation is sunset of the last day of Ramadan. It becomes obligatory at sunset of the last month of Ramadan. Whoever married, owned a slave, had a child born, or became Muslim before sunset, then the fitrah is upon him.

f that was after sunset, then it is not obligatory upon him. Whoever died after sunset on the night of Fitr, then Sadaqat al Fitr is upon him. Imam Ahmad gave a clear statement to that, and it was said by al Thawri (d. 161 AH), Ishaq (d. 238 AH), and Malik in one narration from him, and al Shafiʿi in one statement from him. (al Mughni by Ibn Qudamah, 4/298; al Sharh al Kabir with al Muqniʿ and al Insaf, 7/113.)

The Permanent Committee for Scholarly Research and Iftaʾ said regarding the beginning of the time of obligation of Zakat al Fitr: “It begins from sunset of the last day of Ramadan, which is the first night of the month of Shawwal, and it ends with the Eid prayer, because the Prophet ﷺ ordered that it be given before the prayer.” (Fatawa al Lajnah al Daʾimah lil Buhuth al ʿIlmiyyah wal Iftaʾ, 9/373.)

The ulama differed regarding defining the first time of permissibility for paying Zakat al Fitr, with statements. The first statement: it is permissible to give it before Eid by one day or two days, and “three” came in al Muwattaʾ. This is what the evidence indicates, as in the hadith of Ibn ʿUmar: “and they used to give one day or two days before Fitr.”

Agreed upon. This indicates all the Sahabah, so it was consensus. (al Mughni, 4/301).

The second statement: Ibn Qudamah said: “Some of our companions said: it is permissible to bring it forward after the middle of the month, like bringing forward the adhan of Fajr, and departing from Muzdalifah after the middle of the night.” (al Mughni, 4/300; al Sharh al Kabir, 7/116).

The third statement: Abu Hanifah said: it is permissible to bring it forward from the beginning of the year, because it is zakat, so it resembles zakat on wealth. (al Mughni, 4/300).

The fourth statement: al Shafiʿi said: it is permissible from the beginning of Ramadan, because the cause of the charity is fasting, because the cause of the charity is fasting, and breaking the fast after it. So, if one of the two causes exists, it is permissible to bring it forward, like zakat on wealth after owning the nisab (minimum threshold).

The first view is the correct one, due to it being established in the hadith of Ibn ʿUmar رضي الله عنهما, and because the cause of its obligation is the breaking of the fast, as shown by attaching it to it, and because acts of worship are based on direct instruction. (al Mughni, 4/300.)

The Third Level

What is recommended is to give Zakat al Fitr on the day of Fitr before the Eid prayer, because the Prophet ﷺ ordered that it be performed before the people go out to the Eid prayer, as in the hadith of Ibn ʿUmar رضي الله عنهما, and as Ibn ʿAbbas رضي الله عنهما said: “Whoever performs it before the prayer, it is an accepted charity, and whoever performs it after the prayer, it is a charity from the charities.” (Agreed upon: al Bukhari, no. 1511; Muslim, no. 984.) (Abu Dawud, no. 1609; Ibn Majah, no. 1827; and its sourcing has preceded.)

The Fourth Level

It is not permissible to delay it until after the Eid prayer, according to the correct view. Whoever delays it until after the prayer without an excuse must repent, and must give it immediately.

The scholar Ibn Muflih (d. 763 AH) رحمه الله said: “Regarding it being disliked after that, there are 2 views, and saying it is disliked is clearer, because it goes against the command. It was also said: it becomes prohibited after the prayer. The author of al Muharrar mentioned that Ahmad (d. 241 AH) رحمه الله indicated that, and that it becomes a make up, and Ibn al Jawzi (d. 597 AH) رحمه الله stated it firmly.” (Kitab al Furuʿ, by Ibn Muflih, 4/227.)

Imam ʿAbd al ʿAziz ibn ʿAbd Allah Ibn Baz (d. 1420 AH) رحمه الله said: “What is obligatory is to give it before the Eid prayer, and it is not permissible to delay it until after the Eid prayer.” (Majmuʿ Fatawa Ibn Baz, 14/201.)

The Ruling on Deliberately Giving It After the Eid Prayer

The scholar Muhammad ibn Salih al ʿUthaymin (d. 1421 AH), may Allah have mercy on him, said about deliberately giving it after the Eid prayer: “The correct view is that giving it at this time is prohibited, and that it does not count.

The evidence for that is the hadith of Ibn ʿUmar, may Allah be pleased with them both, that the Prophet ﷺ “ordered that it be given before the people go out to the prayer”.

So, if a person delays it until the people have finished the prayer, he has done an action that is not in accordance with the instruction of Allah and His Messenger, so it is rejected, because he ﷺ said: “Whoever does an action that is not in accordance with our instruction, it is rejected”.

Rather, the hadith of Ibn ʿAbbas, may Allah be pleased with them both, is explicit about this, when he said: “Whoever gives it before the prayer, it is an accepted zakat, and whoever gives it after the prayer, it is a charity from the charities”. This is a clear text that it does not count.” (Agreed upon: al Bukhari, no. 1511; Muslim, no. 984.) (Agreed upon: al Bukhari, no. 2697; Muslim, no. 1718.) (Abu Dawud, no. 1609; Ibn Majah, no. 1827.) (al Sharh al Mumtiʿ, by Ibn ʿUthaymin, 6/171 to 172.)

The Permanent Committee for Scholarly Research and Iftaʾ, when asked about the time of zakat al fitr and whether it extends until the end of the day of Eid, explained its time, then said: “Whoever delays it beyond its time has sinned, and he must repent for delaying it, and he must give it to the poor.” This is the choice of Shaykh al Islam and Ibn al Qayyim (d. 751 AH), may Allah have mercy on him. (Fatawa al Lajnah al Daʾimah, 9/373.) (See: Hashiyat Ibn Qasim ʿala al Rawd, 3/82; al Insaf, 7/118; Zad al Maʿad, 2/21.)

Imam Ibn Qudamah (d. 620 AH), may Allah have mercy on him, said: “If he delays it until after the prayer, he has left what is better”, and ʿAtaʾ and Malik, and the people of opinion, leaned to this view. “If he delays it beyond the day of Eid, he has sinned, and make up becomes binding upon him”. It is reported from Ibn Sirin and al Nakhaʿi: permission to delay it beyond the day of Eid. “Following the Sunnah is more worthy.” (al Mughni, 4/298.)

The correct view is that it is not permissible to deliberately give zakat al fitr after the Eid prayer, as the evidences mentioned in the main text show.

Eighth: The Amount of Zakat al Fitr and Its Types

It is 1 saʿ from the staple food of the land that people eat. It is established in the hadith of Ibn ʿUmar, may Allah be pleased with them both, mentioned earlier, that he said: “The Messenger of Allah ﷺ made zakat al fitr from Ramadan obligatory: 1 saʿ of dates, or 1 saʿ of barley.”

It is also reported from Abu Saʿid al Khudri, may Allah be pleased with him, that he used to say: “We used to give zakat al fitr: 1 saʿ of food, or 1 saʿ of barley, or 1 saʿ of dates, or 1 saʿ of dried yoghurt, or 1 saʿ of raisins.”

In the wording of al Bukhari: “We used to give it at the time of the Prophet ﷺ.” In the wording of Muslim: “We used to give, when the Messenger of Allah ﷺ was among us, zakat al fitr for every young and old, free or owned person: 1 saʿ of food, or 1 saʿ of dried yoghurt, or 1 saʿ of barley, or 1 saʿ of dates, or 1 saʿ of raisins. We continued giving it until Muʿawiyah ibn Abi Sufyan, may Allah be pleased with him, came to us for Hajj or ʿUmrah.

He spoke to the people on the minbar, and among what he said to the people was: I see that 2 mudds of the wheat of al Sham equals 1 saʿ of dates, so the people took that.” Abu Saʿid said: “As for me, I will not stop giving it as I used to give it for as long as I live.” (Agreed upon: al Bukhari, , no. 1506; , no. 1508; Muslim, no. 985.)

In the wording of Ibn Majah, Abu Saʿid said: “I will not stop giving it as I used to give it in the time of the Messenger of Allah ﷺ for as long as I live.” (Ibn Majah no. 1829.)

In the hadith of Abu Saʿid there are extra wordings that I did not mention, because there is a point to consider. As for Muʿawiyah’s view, may Allah be pleased with him, that wheat equals 2 mudds of it, so half a saʿ is sufficient, then al Hafiz Ibn Hajar (d. 852 AH), may Allah have mercy on him, said about it: the hadith of Abu Saʿid shows that he did not agree with that, and Ibn ʿUmar did not agree either, so there is no consensus in the issue, contrary to al Tahawi (d. 321 AH), may Allah have mercy on him.

It is as if the things whose mention is established in the hadith of Abu Saʿid, when they were equal in the amount that is given, while differing in value, indicates that what is intended is giving this amount from any type, and there is no difference between wheat and other than it.

This is the proof of al Shafiʿi (d. 204 AH), may Allah have mercy on him, and those who followed him. As for the one who made it half a saʿ of it instead of 1 saʿ of barley, he only did that by ijtihad. (From that is wheat. Al Hafiz, after mentioning the addition of wheat from al Hakim and Ibn Khuzaymah, said: Ibn Khuzaymah said: mentioning wheat in the report of Abu Saʿid is not preserved, and I do not know who the error came from. Then al Hafiz said that Abu Dawud indicated that mentioning wheat in the report of Abu Saʿid is not preserved.

He also mentioned that Muʿawiyah ibn Hisham narrated in this hadith: half a saʿ of wheat, and this is an error. He mentioned that Ibn ʿUyaynah narrated it from Ibn ʿAjlan, from ʿIyad, and he added: “or 1 saʿ of flour”, and they rejected it from him, so he left it. Abu Dawud said, and the one speaking is Ibn Hajar: mentioning flour is an error from Ibn ʿUyaynah. Fath al Bari, 3/373.)

Ibn Hajar (d. 852 AH), may Allah have mercy on him, also said: (Fath al Bari Sharh Sahih al Bukhari, 3/374.)

Al Nawawi (d. 676 AH), may Allah have mercy on him, said: “His saying, about Muʿawiyah, that he spoke to the people on the minbar and said: I see that 2 mudds of the wheat of al Sham equals 1 saʿ of dates, and the people took that. Abu Saʿid said: as for me, I will not stop giving it as I used to give it for as long as I live. His saying: the wheat of al Sham, it is wheat.

This hadith is what Abu Hanifah (d. 150 AH), may Allah have mercy on him, and those who agree with him rely on, for the permissibility of half a saʿ of wheat.

The majority answer it by saying: it is the statement of a Sahabi, and Abu Saʿid and others opposed him, and they had longer companionship, and greater knowledge of the conditions of the Prophet ﷺ. When the Sahabah differ, the statement of some of them is not more deserving than the others, so it returns to other evidence.

We found the apparent meaning of the hadiths and analogy agreeing on requiring 1 saʿ of wheat like other than it, so it became necessary to rely on it. Muʿawiyah clearly said it was an opinion he held, not something he heard from the Prophet ﷺ. If any of those present, despite their large number in that moment, had knowledge that would support Muʿawiyah from the Prophet ﷺ, he would have mentioned it.” (Sharh al Nawawi ʿala Sahih Muslim, 7/67.)

I heard our shaykh, Imam ʿAbd al ʿAziz ibn ʿAbd Allah Ibn Baz (d. 1420 AH), may Allah have mercy on him, about making 2 mudds of wheat take the place of 1 saʿ of other than it: “Muʿawiyah made ijtihad and made it equal to 2 mudds, but the correct view is that it must be 1 saʿ, following the clear text. That is why Abu Saʿid said: as for me, I do not give except 1 saʿ, and this is correct, as mentioned earlier. Allah knows best.” (I heard it during his lessons on Sahih al Bukhari, hadith no. 1507 and 1508.)

Ninth: The Amount of the Saʿ That Zakat al Fitr Is Given With

The amount of the saʿ that zakat al fitr is given with is the saʿ of the Prophet ﷺ. It is 5 and 1 third ratls in the Iraqi measure. It is 4 mudds. The mudd is what fills the 2 hands of an average person when he fills them and extends his hands with it, and because of that it is called a mudd. Al Firozabadi (d. 817 AH), may Allah have mercy on him, said: “I tested this and found it correct.”

The saʿ is 4 handfuls with the 2 hands of a man whose hands are not very large and not small, because there is no place where the saʿ of the Prophet ﷺ exists everywhere. Al Daawudi (d. 402 AH), may Allah have mercy on him, said that. Al Firozabadi (d. 817 AH), may Allah have mercy on him, said: “I tested this and found it correct.” (al Qamus al Muhit, p. 407.)

Our shaykh Ibn Baz (d. 1420 AH), may Allah have mercy on him, said in defining the amount of the saʿ: “Its amount is 4 handfuls, filling the 2 average hands, of dry food, such as dates, wheat, and similar to that. As for weight, its amount is 480 mithqals.

In the French riyal it is 80 French riyals, because the weight of 1 riyal is 6 mithqals. Its amount in the Saudi Arabic silver riyal is 192 riyals. As for kilograms, it is approximately 3 kilos. If the Muslim gives dry food, such as dry dates, good wheat, rice, dry raisins, and dried yoghurt, by measure, it is more cautious than weight.” (Majmuʿ Fatawa Ibn Baz, 14/204–205.)

The Permanent Committee for Scholarly Research and Iftaʾ said: “The obligatory amount in zakat al fitr for each person is 1 saʿ by the saʿ of the Prophet ﷺ, and its amount in kilograms is approximately 3 kilos.” (Fatawa al Lajnah al Daʾimah, 9/371.)

Tenth: The People Who Receive Zakat al Fitr

The poor and the needy.

It was said: sadaqat al fitr is given to anyone it is permissible to give the zakat of wealth to, because sadaqat al fitr is zakat, so its spending is the spending of the rest of zakat. Also, because it is charity, so it enters into the general meaning of Allah’s saying:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ
“Charities are only for the poor, and the needy, and those employed to collect it, and those whose hearts are to be reconciled, and for freeing slaves, and for those in debt, and in the way of Allah, and for the traveller, as an obligation from Allah. Allah is All Knowing, Most Wise.” (al Tawbah: 60)

It was also said: it is not permissible to give zakat al fitr except to the one who deserves expiation, so it takes the ruling of expiation for an oath, zihar, killing, and intercourse in the day of Ramadan, and the ruling of the expiation of Hajj. So it is given to those who take due to their own need, and they are the poor and the needy.

It is not given to those whose hearts are to be reconciled, nor to the freeing of slaves, nor anything besides that. Shaykh al Islam, may Allah have mercy on him, said: “This view is stronger in evidence.”

He also said: “It is not permissible to give zakat al fitr except to the one who deserves expiation, which is the one who takes for his own need, not for freeing slaves, nor those whose hearts are to be reconciled, and other than that.” (See: al Mughni, by Ibn Qudamah, 4/314. He said: Malik, al Layth, al Shafiʿi, and Abu Thawr said this. Abu Hanifah said: it is permissible to give it to someone it is not permissible to give zakat of wealth to, and to a non Muslim citizen.) (Majmuʿ Fatawa Shaykh al Islam Ibn Taymiyyah, 25/73.) (al Ikhtiyarat al Fiqhiyyah, p. 151.)

Imam Ibn al Qayyim (d. 751 AH), may Allah have mercy on him, said: “From his guidance ﷺ was to single out the needy with this charity. He did not divide it among the 8 categories, handful by handful.

He did not command that, and none of his Companions did it, and none after them. Rather, 1 of the 2 views with us is that it is not permissible to give it except to the needy only, and this view is stronger than the view of obligating dividing it among the 8 categories.” (Zad al Maʿad fi Hady Khayr al ʿIbad, 2/22.)

Al Shawkani (d. 1250 AH), may Allah have mercy on him, said about the hadith of Ibn ʿAbbas, may Allah be pleased with them both, in which it says: “and food for the needy”: “In it is evidence that the fitrah is spent on the needy, and not on other than them from the spending of zakat.” (Abu Dawud, no. 1609; Ibn Majah, no. 1827.) (Nayl al Awtar, by al Shawkani, 3/103.)

The scholar Ibn ʿUthaymin (d. 1421 AH), may Allah have mercy on him, said, when mentioning the 2 views: “There are 2 views of the people of knowledge. The first is that it is spent like the spending of the rest of zakat, even those whose hearts are to be reconciled and those in debt. The second is that the spending of zakat al fitr is for the poor only, and this is the correct view.” (al Sharh al Mumtiʿ, 6/184; see: al Insaf with al Sharh al Kabir, 7/137.)

Imam Ibn Baz (d. 1420 AH), may Allah have mercy on him, said: “Zakat al fitr was legislated by Allah as support for the poor and the needy, and as food for the needy.” He also said elsewhere: “Its spending is for the poor and the needy.” It is permissible to give zakat al fitr for 1 person to 1 person, just as it is permissible to distribute it to several people. (Majmuʿ Fatawa Ibn Baz, 14/215.) (The same source, 14/202.) (al Mughni, by Ibn Qudamah, 4/316; Majmuʿ Fatawa al Lajnah al Daʾimah lil Buhuth al ʿIlmiyyah wal Iftaʾ, 9/377; Kitab al Furuʿ by Ibn Muflih, 4/239.)

Eleventh: The Ruling on Paying the Cash in Zakat al Fitr

Ibn Qudamah (d. 620 AH), may Allah have mercy on him, said: “The value does not count, because it is turning away from what is clearly stated.” (al Kafi, by Ibn Qudamah, 2/176; al Mughni, 4/295.)

Ibn Baz (d. 1420 AH), may Allah have mercy on him, said: “Giving the cash value is not permissible according to the majority of the people of knowledge, and this is stronger in evidence.

Rather, what is obligatory is giving it as food, just as the Prophet ﷺ and his Companions did.” He also said: “Zakat al fitr is worship by consensus of the Muslims, and the foundation in worship is that it stops at what is established, so it is not permissible for anyone to worship Allah with any worship except what is established from the Wise Legislator, upon him are the prayers of Allah and peace.” (Majmuʿ Fatawa Ibn Baz, 14/202.) (The same source, 14/208.)

The Permanent Committee for Scholarly Research and Iftaʾ said: “It is not permissible to give zakat al fitr as money, because the Sharia evidences show that it is obligatory to give it as food, and it is not permissible to turn away from the Sharia evidences due to the statement of anyone.

He ﷺ said: “Whoever introduces into this matter of ours what is not from it, it is rejected.” In a narration of Muslim: “Whoever does an action that is not in accordance with our instruction, it is rejected.” (Majmuʿ Fatawa al Lajnah al Daʾimah, 9/379.) (Agreed upon: al Bukhari, Kitab al Sulh, no. 2697; Muslim,  no. 1718.)

The Maliki madhhab, the Shafiʿi madhhab, and the Hanbali madhhab held that paying the cash value is not permissible, because there is no text for it, and because paying the value in the rights of people is not permissible except with their agreement, and this charity has no specific owner whose approval can be sought. The Hanafi madhhab held that paying the cash value in sadaqat al fitr is permissible. (al Mawsuʿah al Fiqhiyyah, 23/344.)

Side Note: What this means is you cannot directly give money to the poor for Zakat al Fitr, but you can give money to organisations or people who can use that money to give food to those eligible for Zakat.

Twelfth: Zakat al Fitr Is Binding Upon the Muslim for Himself and for Those He Supports, Whose Maintenance Is Binding Upon Him

Imam al Khiraqi (d. 334 AH), may Allah have mercy on him, said: “It is binding upon him to give for himself and for his dependants, if he has surplus beyond the food of his day and night.”

Ibn al Mundhir (d. 318 AH), may Allah have mercy on him, said: “They agreed that sadaqat al fitr becomes obligatory upon a man if he is able to perform it for himself, and his small children who have no wealth, and they agreed that upon a man is giving zakat al fitr for his present owned slave.”

It becomes clear that the fitrah becomes binding upon the capable person for himself, and for those he supports, meaning those he provides for, so their fitrah becomes binding upon him, just as their maintenance becomes binding upon him, when he finds what he can give on their behalf, due to the hadith of Ibn ʿUmar, may Allah be pleased with him: “The Messenger of Allah ﷺ ordered sadaqat al fitr for the young and the old, the free and the owned, from those whom you provide for.” (Mukhtasar al Khiraqi maʿa al Mughni, 4/301.) (al Ijmaʿ by Ibn al Mundhir, p. 55.)

The Permanent Committee for Scholarly Research and Iftaʾ said: zakat al fitr becomes binding upon a person for himself, and for everyone whose maintenance is binding upon him, including the wife, because her maintenance is binding upon him.

He begins with himself if he does not find enough for everyone he spends on, then the one after him in the obligation of maintenance, due to the hadith of Jabir, may Allah be pleased with him, in which it says: “Begin with yourself, and give charity to it.

If anything remains, then for your family. If anything remains beyond your family, then for your relatives. If anything remains beyond your relatives, then like this and like this”, meaning: in front of you, to your right, and to your left. (Majmuʿ Fatawa al Lajnah al Daʾimah lil Buhuth al ʿIlmiyyah wal Iftaʾ, 9/367.) (The order begins with himself, then his wife, then his owned person, then his mother, then his father, then his child, then the closest in inheritance. See: Manar al Sabil, 1/258; al Rawd al Murabbaʿ with Hashiyat Ibn Qasim, 3/276; al Mughni by Ibn Qudamah, 4/301 to 303; Majmuʿ Fatawa Ibn Baz, 14/199.) (Muslim, no. 997.)

It is reported from Hakim ibn Hizam, may Allah be pleased with him, that the Messenger of Allah ﷺ said: “The best charity, or the خير charity, is that which is from surplus wealth. The upper hand is better than the lower hand. Begin with those you support.” (Agreed upon: al Bukhari no. 1427; Muslim, no. 1034.)

It is reported from Bahz ibn Hakim that he said: my father narrated to me from my grandfather, that he said: I said: O Messenger of Allah, who should I honour best. He said: “Your mother.”

He said: then who. He said: “Your mother.” He said: then who. He said: “Your mother.” He said: then who. He said: then your father, then the closest, then the closest.

The hadith of Abu Hurayrah, may Allah be pleased with him, that he said: O Messenger of Allah, who is most entitled among the people to my good companionship. He said: “Your mother, then your mother, then your mother, then your father, then the nearest, then the nearest.” (al Tirmidhi, Kitab al Birr wal Silah, no. 1897; Ahmad, no. 19524; al Albani graded it good in Sahih al Tirmidhi, 2/199.) (Agreed upon, and the wording is Muslim: al Bukhari, no. 5971; Muslim, no. 2548.)

It is reported from him that he said: the Messenger of Allah ﷺ said: “Give charity.” A man said: O Messenger of Allah, I have 1 dinar. He said: “Give it in charity to yourself.” He said: I have another. He said: “Give it in charity to your wife.” He said: I have another.

He said: “Give it in charity to your child.” He said: I have another. He said: “Give it in charity to your servant.” He said: I have another. He said: “You know best about it.” (al Nasaʾi, Kitab al Zakat, no. 2534; Abu Dawud, no. 1691; al Albani graded it good in Sahih al Nasaʾi, 2/206, and in Sahih Sunan Abi Dawud, 1/469.)

Thirteenth: The Place of Zakat al Fitr and the Ruling on Transferring It

The foundation in that is the statement of the Prophet ﷺ to Muʿadh, when he sent him to Yemen: “Inform them that Allah has made obligatory upon them a charity that is taken from their rich and returned to their poor.” (Agreed upon: al Bukhari, no. 1395; Muslim, no. 19.)

Ibn Baz (d. 1420 AH), may Allah have mercy on him, said: “The Sunnah is to distribute it among the poor in the land of the one who pays zakat, and not to transfer it to another land, to make the poor of his land sufficient and fulfil their needs.” (Majmuʿ Fatawa Ibn Baz, 14/213.)

He also said, when asked about the ruling on transferring zakat al fitr: “There is no harm in that, and it counts, Allah willing, in the soundest of the 2 views of the ulama, but giving it in the place where one lives is better and more cautious. If he sends it to his family so they give it to the poor in his land, there is no harm.” (Majmuʿ Fatawa Ibn Baz, 14/214 and 215; see: Fatawa al Lajnah al Daʾimah, 9/284; al Mawsuʿah al Fiqhiyyah, 23/345 and 23/331.)

Fourteenth: Rulings on Paying Zakat on Wealth

1. Zakat must be paid immediately, like expiation and a vow, because an unrestricted command requires immediacy. From that is the saying of Allah:

وَأَتَوُا الزَّكَاةَ

“And give zakat.” (al Baqarah 277) (See: al Mughni by Ibn Qudamah, 4/147 to 148; al Muqniʿ with al Sharh al Kabir and al Insaf, 6/387, and 7/139; al Furuʿ by Ibn Muflih, 4/146; al Sharh al Mumtiʿ by Ibn ʿUthaymin, 6/186 to 189; Manar al Sabil, 1/263.)

Except if a person delays it in order to give it to someone more entitled to it, from relatives, or those in very severe need, then that is permissible, if it is for a short time. (See: al Mughni by Ibn Qudamah, 4/147 to 148; al Muqniʿ with al Sharh al Kabir and al Insaf, 6/387, and 7/139; al Furuʿ by Ibn Muflih, 4/146; al Sharh al Mumtiʿ by Ibn ʿUthaymin, 6/186 to 189; Manar al Sabil, 1/263.)

2. Whoever denies that zakat is obligatory has disbelieved, if he knows it is obligatory, because he has rejected Allah, and His Messenger, and the consensus of the Ummah. He is asked to repent, so if he repents, then it is accepted from him, otherwise he is killed. He is not prayed over, and he is not buried in the graveyards of the Muslims. (The detailed discussion has already preceded in “The Status of Zakat in Islam”, in “Important Issues in Zakat”, issue 5, so refer back there. Fatawa al Lajnah al Da’imah lil Buhuth al ʿIlmiyyah wal Ifta’, 9/184; Fatawa Ibn Baz, 14/227.)
3. Whoever withholds zakat out of stinginess and neglect, the imam of the Muslims, or his deputy, takes it from him, and punishes him with a disciplinary punishment, because he committed something prohibited, and withheld a pillar from the pillars of Islam, so that he is helped against himself, and deterred from his prohibited action. (See: al Muqniʿ with al Sharh al Kabir and al Insaf, 7/144; Manar al Sabil, 1/263; al Mughni by Ibn Qudamah, 4/8 to 9; al Kafi, 2/87; Majmuʿ Fatawa Ibn Baz, 14/227; al Sharh al Mumtiʿ, 6/198. See also: disciplining the one who withholds zakat out of stinginess, in “The Status of Zakat in Islam” by the author, the fourteenth section.)
4. The guardian pays zakat from the wealth of the minor, the orphan, and the insane, because it is a right in which representation applies, so the guardian stands in the place of the one under guardianship, like his maintenance and his financial liabilities. Also because zakat is obligatory on wealth, and puberty and sanity were not set as conditions for the obligation of zakat on wealth. (See: al Mughni by Ibn Qudamah, 4/69; al Insaf with al Muqniʿ and al Sharh al Kabir, 6/298 and 7/150; al Sharh al Mumtiʿ, 6/25 to 28, and 6/202; Manar al Sabil, 1/140 and 1/263; al Rawd al Murabbaʿ, 3/167 and 3/296; Majmuʿ Fatawa al Lajnah al Da’imah, 9/410; Majmuʿ Fatawa Ibn Baz, 14/235. The detailed discussion has already preceded in “The Status of Zakat in Islam”, in “Important Issues in Zakat”, issue 7.)
5. It is better that a person distributes his zakat himself, so that he is certain it reaches those entitled to it, and so that he attains the reward for the effort, because distributing it is worship of Allah, and so that he strives to deliver it to its people with certainty. ʿUthman, may Allah be pleased with him, said: “This is their month of zakat, so whoever has a debt upon him should pay it, then he should pay zakat on the remainder of his wealth.” (It was narrated by Imam Malik, 1/253, and others. Al Albani graded it authentic in Irwa’ al Ghalil, 3/341, no. 850.)

From Abu Saʿid al Maqburi (d. 123 AH) who said: I came to ʿUmar ibn al Khattab, may Allah be pleased with him, with 200 dirhams. I said: O Commander of the Believers, this is the zakat of my wealth. He said: Have you been freed, O Kaysan. I said: Yes. He said: “Go with it and distribute it.” (al Bayhaqi, 4/114; Abu ʿUbayd, no. 1805; al Albani graded it good in Irwa’ al Ghalil, 3/342.)

If he strives for sincerity to Allah and hides it, seeking His pleasure, Allah will shade him in His shade on the Day when there is no shade except His shade, due to the hadith of Abu Hurayrah, may Allah be pleased with him, from the Prophet ﷺ, who said: “Seven will be shaded by Allah in His shade on the Day when there is no shade except His shade”, and he mentioned among them: “A man who gave charity and hid it, until his left hand did not know what his right hand spent.” (Agreed upon: al Bukhari, no. 1423; Muslim, no. 1031.)

So he attains this great reward by distributing it himself.

6. It is better that he asks Allah to accept it from him, such as saying: “O Allah, accept from me, indeed You are the All Hearing, the All Knowing”, and other suitable supplication. (See: al Muqniʿ and al Sharh al Kabir, 7/152; Manar al Sabil, 1/263; al Sharh al Mumtiʿ by Ibn ʿUthaymin, 6/205. See: Manar al Sabil, 1/263; al Sharh al Kabir with al Muqniʿ and al Insaf, 7/168; al Sharh al Mumtiʿ, 6/207.)

When taking zakat, he says what has been reported, such as saying: “O Allah, bless it for him and bless his wealth.” (In the hadith of Wa’il ibn Hujr, that a man came with a fine she camel, and the Prophet ﷺ said: “O Allah, bless him and bless his camels.” It was narrated by al Nasa’i, no. 2457. Al Albani graded its chain authentic in Sahih Sunan al Nasa’i, 2/185. Its sourcing has already preceded in zakat on grazing livestock.)

The Messenger of Allah ﷺ, when people came to him with their charity, used to say: “O Allah, send prayers upon them.” Abu Awfa came to him with his charity, and he said: “O Allah, send prayers upon the family of Abu Awfa.” (Muslim, no. 1078.)

7. For paying it, an intention is required from a responsible person. It is permissible to advance it slightly, and it is better to join it with the payment, so he intends zakat, or the obligatory charity, seeking closeness to Allah. Likewise, if he appoints someone, he intends, and the agent intends on behalf of the one who appointed him, due to his saying: “Actions are only by intentions.” (Agreed upon: al Bukhari, no. 1; Muslim, no. 1907. Its sourcing has already preceded in “The Status of Zakat in Islam”, in “Important Issues”, issue 6.)

The scholar al Saʿdi said: “The correct view is that if the giver intends zakat and gives it to the agent, then the agent gives it to the recipient, that is sufficient, even if the agent did not intend it was zakat, whether the agent delayed giving it after the giver’s intention, or joined it with it.” (al Mukhtarat al Jaliyyah by al Saʿdi, p. 79.)

9. It is permissible to pay zakat early for 2 years if the nisab is complete, due to the hadith of ʿAli, may Allah be pleased with him: “The Prophet ﷺ took early payment from al ʿAbbas of the charity of 2 years.” (It was narrated by Abu ʿUbayd in al Amwal, no. 1885. Al Albani graded it good in Irwa’ al Ghalil, 3/316, no. 857.)

And the hadith: “Al ʿAbbas asked the Prophet ﷺ about paying his charity early before it became due, so he granted him permission for that, so he permitted him.” (Abu Dawud, no. 1624; al Tirmidhi, no. 678 and 679; Ibn Majah. Al Albani graded it good in Sahih Sunan Abi Dawud, 1/450. Its sourcing has already preceded in “The Status of Zakat in Islam”, in “Important Issues in Zakat”, issue 9.)

A condition for that is the presence of the cause for the obligation of zakat, which is the completion of the nisab. If he does not have a nisab, then paying it does not count, because he paid it before the cause of obligation, which is owning the nisab. (See: al Mughni by Ibn Qudamah, 4/79; al Muqniʿ with al Sharh al Kabir and al Insaf, 7/179; Manar al Sabil, 1/265; al Kafi, 2/181; Majmuʿ Fatawa Ibn Baz, 14/143; Fatawa al Lajnah al Da’imah lil Buhuth al ʿIlmiyyah wal Ifta’, 9/422; al Sharh al Mumtiʿ, 6/213. The detailed discussion has already preceded in “The Status of Zakat”, issue 9 from the important issues in zakat.)

10. It is better to place the zakat of every wealth among the poor of his town, unless there is a need, or a stronger interest, due to the hadith of Ibn ʿAbbas, may Allah be pleased with them both, that the Prophet ﷺ said to Muʿadh when he sent him to Yemen: “Inform them that Allah has made obligatory upon them a charity that is taken from their rich and returned to their poor.” (Agreed upon: al Bukhari, no. 1395; Muslim, no. 19. Its sourcing has already preceded in “The Status of Zakat in Islam”, in the ruling of zakat.)

And the hadith of Ibrahim ibn ʿAta (d. 161 AH to 170 AH), the freed slave of ʿImran ibn Husayn, may Allah be pleased with him, from his father, that Ziyad (d. 53 AH), or some of the rulers, sent ʿImran ibn Husayn over the charity. When he returned, he said to ʿImran: Where is the wealth. He said: “Were you sending me for the wealth. We took it from where we used to take it in the time of the Messenger of Allah ﷺ, and we placed it where we used to place it in the time of the Messenger of Allah ﷺ.” (Abu Dawud, Kitab al Zakat,, no. 1625. Al Albani graded it authentic in Sahih Sunan Abi Dawud, 1/45.)

This is the better, that the zakat of each town is placed among the poor of its town.

The stronger view from the statements of the people of knowledge regarding the ruling on transferring zakat is that the better is to pay the zakat of each wealth among the poor of its town, because the needy of the town are more entitled to kindness and good doing, and for planting love between the rich and the poor, and because their hopes are connected to what the rich possess in their town, and because it is easier for the responsible person, because transferring it from one town to another may involve hardship and cost, and travel may expose the zakat wealth to loss.

Despite that, it is permissible to transfer zakat for a Sharia interest, and this is the choice of Shaykh al Islam Ibn Taymiyyah. (See: al Akhbar al ʿIlmiyyah min al Ikhtiyarat al Fiqhiyyah li Shaykh al Islam Ibn Taymiyyah, p. 147 to 148; al Mukhtarat al Jaliyyah min al Masa’il al Fiqhiyyah, by al Saʿdi, p. 79.)

The scholar al Saʿdi said: “The correct view is the permissibility of transferring zakat, even for the distance of shortening the prayer, if there is an interest for that.” (al Mukhtarat al Jaliyyah min al Masa’il al Fiqhiyyah, by al Saʿdi, p. 79.)

The scholar Ibn ʿUthaymin said: “This view is the correct one, due to the general meaning of the evidence.” (al Sharh al Mumtiʿ by Ibn ʿUthaymin, 6/208 to 210.)

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

“Charities are only for the poor, and the needy, and those employed over it, and those whose hearts are to be reconciled, and for freeing slaves, and those in debt, and in the way of Allah, and the traveller, an obligation from Allah. Allah is All Knowing, Most Wise.” (al Tawbah 60)

He said: “Meaning for the poor and the needy in every place.”

Our shaykh, Imam ʿAbd al ʿAziz ibn ʿAbd Allah Ibn Baz, may Allah have mercy on him, said: “It is permissible to transfer zakat from the place of the one paying zakat, meaning his town, to another town, if that is for a Sharia interest, according to the soundest of the 2 views of the people of knowledge.” (Majmuʿ Fatawa Ibn Baz, 14/243.)

The Permanent Committee for Scholarly Research and Ifta’ said: “There is no harm in that, according to the soundest of the 2 views of the people of knowledge, if transferring zakat from the town in which the owner of wealth lives is for a Sharia interest, such as severe poverty, or relatives to whom zakat is paid, or him being a student of Sharia knowledge who needs assistance for that.” (Fatawa al Lajnah al Da’imah lil Buhuth al ʿIlmiyyah wal Ifta’, 9/417.)

This is the choice of Imam al Bukhari, may Allah have mercy on him, who said: “Chapter: taking charity from the rich, and returning it to the poor wherever they may be.” (Sahih al Bukhari, Kitab al Zakat, chapter heading before hadith no. 1496.)

Ibn al Munir, may Allah have mercy on him, said: “Al Bukhari chose the permissibility of transferring zakat from the town of the wealth, due to the general meaning of his saying: ‘so it is returned to their poor’, because the pronoun returns to the Muslims, so whichever poor person among them the charity is returned to, in any direction he is in, then that has matched the general meaning of the hadith.” (Fath al Bari Sharh Sahih al Bukhari, by Ibn Hajar, 3/357.)

11. If the owner of wealth is in one town, and his wealth is in another town, he pays the zakat of wealth in the town of the wealth, and he pays his fitrah in the town in which he is, because zakat al fitr is connected to the body, and zakat on wealth is connected to the wealth. If he transfers either of the 2 zakats for a stronger Sharia interest, then that is permissible, based on what has preceded regarding transferring zakat, and Allah Most High knows best. (See: al Mughni, 4/133 to 134; al Muqniʿ with al Sharh al Kabir and al Insaf, 7/176; al Sharh al Mumtiʿ by Ibn ʿUthaymin, 6/213; Majmuʿ Fatawa Ibn Baz, 14/213, 14/214, 14/215; Fatawa al Lajnah al Da’imah lil Buhuth al ʿIlmiyyah wal Ifta’, 9/284; al Mawsuʿah al Fiqhiyyah, 23/331, 23/345.)