How much zakaat al-fitr is and when it should be paid
We are members of a North African group living in Barcelona. How can we work out how much zakaat al-fitr is?.
Praise be to Allaah.
It was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he enjoined zakaat al-fitr on the Muslims, one saa’ of dates or one saa’ of barley, and he commanded that it be given before the people went out to the (Eid) prayer. In al-Saheehayn it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: At the time of the Prophet (peace and blessings of Allaah be upon him) we used to give one saa’ of food, or one saa’ of dates, or one saa’ of barley, or one saa’ of raisins.
Some of the scholars have interpreted “food” (ta’aam) in this hadeeth as referring to wheat; others interpreted it as meaning the staple food of the country, whatever it is, whether it is wheat, corn, pearl millet or whatever. This is the correct view, because zakaah is a help from the rich to the poor, and the Muslim does not have to help with anything other than the staple food of his country. Undoubtedly rice is the staple food in the land of the Two Holy Sanctuaries (Saudi Arabia) and it is a good and valuable food; it is better than the barley that is mentioned in the text. Hence it is known that there is nothing wrong with giving rice as zakaat al-fitr.
What must be given is a saa’ of any kind of staple food, i.e., a saa’ of the Prophet (peace and blessings of Allaah be upon him), which is four complete scoops as scooped up with two hands, according to al-Qaamoos etc. In modern weights this is equivalent to approximately three kilograms. If a Muslim gives a kilo of rice or some other staple food of his country, that is sufficient even if it is not one of the types mentioned in the hadeeth, according to the more correct of the two scholarly opinions. There is nothing wrong with giving the equivalent amount by weight, which is approximately three kilograms.
Zakaat al-fitr must be given on behalf of all Muslims, young and old, male and female, free and slave. With regard to a foetus, it is not obligatory to give it on his behalf according to scholarly consensus, but it is mustahabb, because ‘Uthmaan (may Allaah be pleased with him) did that.
It is also obligatory to give it before the Eid prayer, and it is not permissible to delay it until after the Eid prayer. There is nothing wrong with giving it one or two days before the Eid. Hence it is known that the earliest time when it may be given, according to the more correct of the two scholarly views, is the night of the 28th of Ramadaan, because the month may be twenty-nine or thirty days. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to give it one or two days before Eid.
Those to whom it must be given are the poor and needy. It was proven that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle and obscene speech, and to feed the poor. Whoever gives it before the prayer, it is zakaat al-fitr, and whoever gives it after the prayer, it is ordinary charity. This was narrated by Abu Dawood and classed as hasan by al-Albaani in Saheeh Abi Dawood.
It is not permissible to pay the value in money, according to the majority of scholars; this view has the stronger evidence. Rather it must be given in the form of food, as the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did. This is also the view of the majority of the ummah. We ask Allaah to help us and all the Muslims to understand His religion properly and adhere to it steadfastly, and to guide us, for He is the Most Generous, Most Kind.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 14/200.
This is the estimation of Shaykh Ibn Baaz (may Allaah have mercy on him), who reckoned the weight of zakaat al-fitr as being approximately three kilograms.
This was also the estimate of the scholars of the Standing Committee (9/371).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) estimated it in grams as being 2100 grams, as it says in Fataawa al-Zakaah, p. 274-276.
This discrepancy occurred because a saa’ is a measure of volume, not weight.
The scholars worked it out by weight so that it would be easier to work out. It is well known that the weight of grains varies; some are light and some are heavy, and some are in between. In fact the weight of a saa’ of the same kind of grain may vary, and new may weigh more than old. Hence if people err on the side of caution and give more, that will be better.
See al-Mughni, 4/168, where it mentions something similar about working out the nisaab of crops by weight.
And Allaah knows best.
Islam Q&A
........
The opinion that it is permissible to pay the value of zakat al-fitr in money was in effect during the age of the Tabi`in (the generation following the Companions) and was supported by many scholars and a caliph. Ibn Abi Shaybah narrated on the authority of `Awn: I heard the letter of `Umar ibn `Abdul-`Aziz was read to `Adiyy, the ruler: "The people of the divan should take from every Muslim half a dirham." The same reported that Al-Hasan said: There is no harm to pay the value of zakat al-fitr in dirhams; that Abu Ishaq said: I caught them while they were paying the value of zakat al-fitr in dirhams; and that `Ata' narrated: I used to give the value of zakat al-fitr in silver dirhams (Musannaf, 4/37-38).
Actually, there is much evidence that supports this opinion:
A. The Prophet (peace and blessing be upon him) said, "Enrich them (the poor) on this day." Enriching is achieved through food and also the value, which may be better, as the poor person who has plentiful food may be led to sell some of it; whereas the value gives him the chance to buy whatever he wants of food, clothes, etc.
B. Ibn Al-Mundhir narrated that the Companions (may Allah be pleased with them) permitted giving half a saa` of wheat, as they believed that it equaled the value of a saa` of dates or barley. Thus, Mu`awiyah (may Allah be pleased with him) said: I see that two mudds (a mudd equals a handful of an average man) of the Levantine wheat equal a saa` of dates.
C. This opinion is easier for the Muslims in this age, especially for those who live in the industrialized countries where people deal only with money, and it has a great benefit in most cases for the poor in many cities.
Third, when the Prophet (peace and blessings be upon him) asked Muslims to give zakat al-fitr from the common foodstuffs, he wanted to make matters easy for them; silver and golden money were rare means of dealing among the Arabs and the majority of people did not own but a few coins. Moreover, the poor were in dire need of the common foodstuffs, such as wheat, dates, raisins, and cheese. Thus, giving zakat al-fitr from the staple food was easy for the payer and beneficial for the recipient. Also, he (peace and blessings be upon him) permitted the owners of the camels and sheep to give cheese as zakat al-fitr in order to facilitate matters for them.
Furthermore, the purchasing power of money varies from one time to another and from one country to another. Thus, estimating the amount of zakat al-fitr by a fixed amount of money would make it fluctuate and be unstable. That is why the Prophet (peace and blessings be upon him) fixed it by an amount that does not vary or fluctuate. This amount is the saa`, which is usually considered as sufficient food for one family for a day.
Fourth, our scholars agreed that the fatwa changes according to time, place, and status. The one who impartially examines the current status will realize that giving food as zakat al-fitr is only suitable for simple societies in which the poor need food [grain] and the payer finds it easily. In the large and complex societies that have a high population density and where food [grain] is rare and the poor do not need it, as they no longer grind, knead, and bakes, the impartial will agree that paying the value of zakat al-fitr in money is more suitable.
Imam Ibn Taymiyah did well when he permitted the Muslim who sold the fruits of his land for some dirhams to pay the tenth of these dirhams and not to be asked to buy fruits if he was just to the poor. Also, he permitted the owner of the camels who was obliged to give a sheep as zakah to pay the value in money and did not ask him to travel to another city to buy a sheep. This is the true fiqh. Then how can we ask a Muslim in a city like Cairo, where more than 10 million Muslims live, to give grain that has become rare and is of no need to the poor as zakat al-fitr?
There is a big difference between the one who has food and refrains from giving the poor and the one like a city dweller who has nothing but money and does justice to the poor. Zakat al-fitr was made obligatory in order to help the poor and make them not need to go from one place to another seeking food on the day of `Eid while the rich enjoy their wealth with their children. One should ask oneself: Does he make a poor person in no need to go to the market if he gives him a saa` of dates or barley in a city like Cairo, for example? Of course not, as the poor will surely go to markets to sell them to have the money to buy suitable food for their families! Thus, some of the Muslim scholars took into consideration the objectives and permitted giving zakat al-fitr from the common foodstuffs of the country; this food is not even listed in the Shari`ah.
As for sending zakah from one country to another, it is permissible if there is a considerable reason: The country where he lives is in no need of zakah; another country is in dire need because of starvation, calamity, or war; or the payer has some relatives in another country needing his help. These reasons permit the Muslims to send their zakah to the poor Muslims who resist the aggressors and suffer from starvation and calamities in Palestine, Afghanistan, Kashmir, Bangladesh, Burma, etc.
As for the difference of the scholars over some fatwas, the Muslim can choose the opinion of the scholar who is known for his vast knowledge, faithfulness, and accuracy and in whom he places his confidence, just as the patient does when the doctors differ over his illness. The mistake in these matters is forgiven, and every person will get the reward according to what he has intended.
Finally, I would like to say that the hadith that reads "Fasting in the month of Ramadan lies suspended between the earth and heaven; it is only raised (to heaven) by zakat al-fitr" has not proved to be authentic.
Related Questions
- Zakat Al-Fitr: Rules and Significance
- Can Zakat-ul-Fitr Be Paid in Cash?
- Where to Pay Zakat Al-Fitr?
- Does Zakat al-Fitr Vary From Year to Year?
- Differences between Zakat al-Fitr and Zakat al-Mal
Read more: http://www.islamonline.net/servlet/...FatwaE/FatwaE&cid=1130240827689#ixzz0yxRfi5ZR
We are members of a North African group living in Barcelona. How can we work out how much zakaat al-fitr is?.
Praise be to Allaah.
It was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he enjoined zakaat al-fitr on the Muslims, one saa’ of dates or one saa’ of barley, and he commanded that it be given before the people went out to the (Eid) prayer. In al-Saheehayn it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: At the time of the Prophet (peace and blessings of Allaah be upon him) we used to give one saa’ of food, or one saa’ of dates, or one saa’ of barley, or one saa’ of raisins.
Some of the scholars have interpreted “food” (ta’aam) in this hadeeth as referring to wheat; others interpreted it as meaning the staple food of the country, whatever it is, whether it is wheat, corn, pearl millet or whatever. This is the correct view, because zakaah is a help from the rich to the poor, and the Muslim does not have to help with anything other than the staple food of his country. Undoubtedly rice is the staple food in the land of the Two Holy Sanctuaries (Saudi Arabia) and it is a good and valuable food; it is better than the barley that is mentioned in the text. Hence it is known that there is nothing wrong with giving rice as zakaat al-fitr.
What must be given is a saa’ of any kind of staple food, i.e., a saa’ of the Prophet (peace and blessings of Allaah be upon him), which is four complete scoops as scooped up with two hands, according to al-Qaamoos etc. In modern weights this is equivalent to approximately three kilograms. If a Muslim gives a kilo of rice or some other staple food of his country, that is sufficient even if it is not one of the types mentioned in the hadeeth, according to the more correct of the two scholarly opinions. There is nothing wrong with giving the equivalent amount by weight, which is approximately three kilograms.
Zakaat al-fitr must be given on behalf of all Muslims, young and old, male and female, free and slave. With regard to a foetus, it is not obligatory to give it on his behalf according to scholarly consensus, but it is mustahabb, because ‘Uthmaan (may Allaah be pleased with him) did that.
It is also obligatory to give it before the Eid prayer, and it is not permissible to delay it until after the Eid prayer. There is nothing wrong with giving it one or two days before the Eid. Hence it is known that the earliest time when it may be given, according to the more correct of the two scholarly views, is the night of the 28th of Ramadaan, because the month may be twenty-nine or thirty days. The companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) used to give it one or two days before Eid.
Those to whom it must be given are the poor and needy. It was proven that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle and obscene speech, and to feed the poor. Whoever gives it before the prayer, it is zakaat al-fitr, and whoever gives it after the prayer, it is ordinary charity. This was narrated by Abu Dawood and classed as hasan by al-Albaani in Saheeh Abi Dawood.
It is not permissible to pay the value in money, according to the majority of scholars; this view has the stronger evidence. Rather it must be given in the form of food, as the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did. This is also the view of the majority of the ummah. We ask Allaah to help us and all the Muslims to understand His religion properly and adhere to it steadfastly, and to guide us, for He is the Most Generous, Most Kind.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 14/200.
This is the estimation of Shaykh Ibn Baaz (may Allaah have mercy on him), who reckoned the weight of zakaat al-fitr as being approximately three kilograms.
This was also the estimate of the scholars of the Standing Committee (9/371).
Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) estimated it in grams as being 2100 grams, as it says in Fataawa al-Zakaah, p. 274-276.
This discrepancy occurred because a saa’ is a measure of volume, not weight.
The scholars worked it out by weight so that it would be easier to work out. It is well known that the weight of grains varies; some are light and some are heavy, and some are in between. In fact the weight of a saa’ of the same kind of grain may vary, and new may weigh more than old. Hence if people err on the side of caution and give more, that will be better.
See al-Mughni, 4/168, where it mentions something similar about working out the nisaab of crops by weight.
And Allaah knows best.
Islam Q&A
........
The opinion that it is permissible to pay the value of zakat al-fitr in money was in effect during the age of the Tabi`in (the generation following the Companions) and was supported by many scholars and a caliph. Ibn Abi Shaybah narrated on the authority of `Awn: I heard the letter of `Umar ibn `Abdul-`Aziz was read to `Adiyy, the ruler: "The people of the divan should take from every Muslim half a dirham." The same reported that Al-Hasan said: There is no harm to pay the value of zakat al-fitr in dirhams; that Abu Ishaq said: I caught them while they were paying the value of zakat al-fitr in dirhams; and that `Ata' narrated: I used to give the value of zakat al-fitr in silver dirhams (Musannaf, 4/37-38).
Actually, there is much evidence that supports this opinion:
A. The Prophet (peace and blessing be upon him) said, "Enrich them (the poor) on this day." Enriching is achieved through food and also the value, which may be better, as the poor person who has plentiful food may be led to sell some of it; whereas the value gives him the chance to buy whatever he wants of food, clothes, etc.
B. Ibn Al-Mundhir narrated that the Companions (may Allah be pleased with them) permitted giving half a saa` of wheat, as they believed that it equaled the value of a saa` of dates or barley. Thus, Mu`awiyah (may Allah be pleased with him) said: I see that two mudds (a mudd equals a handful of an average man) of the Levantine wheat equal a saa` of dates.
C. This opinion is easier for the Muslims in this age, especially for those who live in the industrialized countries where people deal only with money, and it has a great benefit in most cases for the poor in many cities.
Third, when the Prophet (peace and blessings be upon him) asked Muslims to give zakat al-fitr from the common foodstuffs, he wanted to make matters easy for them; silver and golden money were rare means of dealing among the Arabs and the majority of people did not own but a few coins. Moreover, the poor were in dire need of the common foodstuffs, such as wheat, dates, raisins, and cheese. Thus, giving zakat al-fitr from the staple food was easy for the payer and beneficial for the recipient. Also, he (peace and blessings be upon him) permitted the owners of the camels and sheep to give cheese as zakat al-fitr in order to facilitate matters for them.
Furthermore, the purchasing power of money varies from one time to another and from one country to another. Thus, estimating the amount of zakat al-fitr by a fixed amount of money would make it fluctuate and be unstable. That is why the Prophet (peace and blessings be upon him) fixed it by an amount that does not vary or fluctuate. This amount is the saa`, which is usually considered as sufficient food for one family for a day.
Fourth, our scholars agreed that the fatwa changes according to time, place, and status. The one who impartially examines the current status will realize that giving food as zakat al-fitr is only suitable for simple societies in which the poor need food [grain] and the payer finds it easily. In the large and complex societies that have a high population density and where food [grain] is rare and the poor do not need it, as they no longer grind, knead, and bakes, the impartial will agree that paying the value of zakat al-fitr in money is more suitable.
Imam Ibn Taymiyah did well when he permitted the Muslim who sold the fruits of his land for some dirhams to pay the tenth of these dirhams and not to be asked to buy fruits if he was just to the poor. Also, he permitted the owner of the camels who was obliged to give a sheep as zakah to pay the value in money and did not ask him to travel to another city to buy a sheep. This is the true fiqh. Then how can we ask a Muslim in a city like Cairo, where more than 10 million Muslims live, to give grain that has become rare and is of no need to the poor as zakat al-fitr?
There is a big difference between the one who has food and refrains from giving the poor and the one like a city dweller who has nothing but money and does justice to the poor. Zakat al-fitr was made obligatory in order to help the poor and make them not need to go from one place to another seeking food on the day of `Eid while the rich enjoy their wealth with their children. One should ask oneself: Does he make a poor person in no need to go to the market if he gives him a saa` of dates or barley in a city like Cairo, for example? Of course not, as the poor will surely go to markets to sell them to have the money to buy suitable food for their families! Thus, some of the Muslim scholars took into consideration the objectives and permitted giving zakat al-fitr from the common foodstuffs of the country; this food is not even listed in the Shari`ah.
As for sending zakah from one country to another, it is permissible if there is a considerable reason: The country where he lives is in no need of zakah; another country is in dire need because of starvation, calamity, or war; or the payer has some relatives in another country needing his help. These reasons permit the Muslims to send their zakah to the poor Muslims who resist the aggressors and suffer from starvation and calamities in Palestine, Afghanistan, Kashmir, Bangladesh, Burma, etc.
As for the difference of the scholars over some fatwas, the Muslim can choose the opinion of the scholar who is known for his vast knowledge, faithfulness, and accuracy and in whom he places his confidence, just as the patient does when the doctors differ over his illness. The mistake in these matters is forgiven, and every person will get the reward according to what he has intended.
Finally, I would like to say that the hadith that reads "Fasting in the month of Ramadan lies suspended between the earth and heaven; it is only raised (to heaven) by zakat al-fitr" has not proved to be authentic.
Related Questions
- Zakat Al-Fitr: Rules and Significance
- Can Zakat-ul-Fitr Be Paid in Cash?
- Where to Pay Zakat Al-Fitr?
- Does Zakat al-Fitr Vary From Year to Year?
- Differences between Zakat al-Fitr and Zakat al-Mal
Read more: http://www.islamonline.net/servlet/...FatwaE/FatwaE&cid=1130240827689#ixzz0yxRfi5ZR