Some quick points regarding Zakaatul-Fitr

Some quick points regarding Zakaatul-Fitr:

* It is a bid'ah to give it as money and opposes the Sunnah, as has been mentioned by Shaykh Ibn 'Uthaymeen, Shaykh al-Fawzaan, & others.

* Zakaatul-Fitr is given as a Saa' (4 amdaad [mudds]) of rice, wheat barley, dates, cheese or raisins. Shaykh al-Fawzaan mentions it can also be a type of food common to the people of that land, like corn, for example. [al-Mukhlis al-Fiqhee]

* I asked our Shaykh, Dr. Aboo Muhammad Fawaaz al-'Awadhee 1, this evening about the miqdaar of a mudd & saa' due to the confusion (mine & some others) in regards to different sayings of Ahlul-'Ilm and things posted on the internet. He mentioned the mudd an-Nabawee (Prophetic mudd) is a measurement based on volume that fits in the two cupped-together hands of an average sized man. This was the saa' of the people of al-Madeenah 2. He said a mudd is a measurement, not a cup, bowl or utensil.
So a saa' is 4 mudds, or amdaad. Once one figures out the volume & subsequent weight of a mudd of the food type being measured, he can times that by 4 to get the weight of a saa', then do the math for a saa' per each family member.

* food types will differ between each other in their volume (a mudd of rice will differ in volume & it's weight from a mudd of dates, etc.) and can a respective food type can differ in itself (some dates may be bigger than others, basmati may differ from Uncle Ben's, etc.). Shaykh Fawaaz mentioned that ash-Shaykh Ibn 'Uthaymeen mentioned that generally a saa' of rice today comes out to approx. 2.4 or 2.5 kilos, while dates can be around 1.5 kilos, depending on the type. Shaykh Ahmad as-Subay'ee mentioned that a person just buying a bag of rice and giving it is not the same as a person measuring it out with his own hands and then giving it.

* it is supposed to be distributed amongst the poor and the destitute as occurs in the hadeeth of Ibn ‘Abbaas, as Ibnul-Qayyim mentions in "Zaad", not that 8 categories mentioned in the Qur'aan.

* It must be given before the 'Eed salaah in order to be accepted as Zakaatul-Fitr, otherwise it is normal sadaqah, as comes in the hadeeth.

These are just quick points from what we've read &; heard from our Mashaayikh in this issue, and Allaah knows best!

 

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1. Shaykh Fawaaz is a muhaqqiq, researcher, & teacher at Daarul-Qur'aan here in Kuwait and one of our beloved mashaayikh.  Shaykh Zayd ad-Dawsiree recently said "Shaykh Fawaaz with us is a faqeeh".  He has studied with many of our mashaayikh here in Kuwait and frequently visits the Mashaayikh in al-Madeenah and studied with some of them while completing his PhD in the Islaamic University... for those who wanted to know, baarakallaahu feekum.

2 Shaykh (Dr.) Muhammad bin Haadee al-Madjhalee has  mentioned this as well, as can be found here.

Zakaatul-Fitr :::: Shaykh Zayd al-Madkhalee on who Zakaatul-Fitr can be given

 

The Scholars have differed concerning the issue of distributing the Zakaat ul Fitr, such that there are two sayings:
 

The first saying: That it is to be distributed amongst the eight types of individuals that have been mentioned by Allaah in Soorah At-Tawbah in His saying:
 

((Indeed the Sadaqaat (obligatory Zakaat) are for the poor and the destitute and those employed to collect (the funds); and for those whose hearts have inclined (towards Islaam), and to free the captives; and for those in debt, and in the Path of Allaah (the Mujahideen), and for the wayfarer: an obligation imposed by Allaah, and Allaah is All-Knower All-Wise.)) Soorah At-Tawbah: 60
 

This is a saying which is well-known from amongst the Shaafi’ee’s.
 

The second saying: Is that it is not to be distributed except amongst the poor and the destitute as occurs in the hadeeth of Ibn ‘Abbaas which preceded in which there was the statement: ((a sustenance for the destitute))*.
 

Ibn Al-Qayyim (rahimahullaah) said: ((It was from his guidance (Sallalaahu ‘alaihi wa sallam) that he would specify those that were destitute for this particular Sadaqah, so he would not distribute it amongst the eight types of people – handful by handful. Nor did he command for that to be done that way, nor did any one of the companions do that, nor did those that came after them. Rather it is one of two sayings with us that it is impermissible to give it except to the destitute in particular.))
 

So this is the saying which is to be taken, except if you see dire need amongst someone from the other categories or an acceptable advantage by way of the Sharee’ah (to give it such), in which case it is to be given from this Sadaqah after it has been given to the poor and the destitute – in an ample portion. This is because it is a means of sustenance for them as has been established through that narration.
 

Here arises an issue which should be taken into consideration which is:
That it is permissible for one individual person to distribute his Zakaat to either one destitute person or to a number of them. Just as it is (allowed) for a group of people to give their fitrah to a single poor person so long as they are not committing an injustice in the right of the others who are present.
 

The second issue which is also recommended to pay attention to is that: It is impermissible to give it to those that it is impermissible to give the Zakaat to in accordance to that which we mentioned concerning the Zakaat of the types of wealth. And Allaah Knows best. 

 

Shaykh Zayd al-Madkhalee

Al-Afnaan an-nadiyyah sharh mandhoomah as-subul as-sawiyyah le-Fiqh As-Sunan al-marwiyyah vol 3 pages 97-98 

Translated by Aboo Haatim Muhammad Farooq


*The full text of the Hadeeth:
((Allaah’s Messenger (Sallalaahu ‘alaihi wa sallam) ordered the giving of Zakaat ul Fitr as a purification for the fasting person from idle talk and obscenity, and as a sustenance for the poor. So whosoever gives it before the prayer (of ‘Eid) then it is an accepted Zakaat, and whosoever gives it after the prayer, then it is a Sadaqah (charity) from the Sadaqaat.))
Reported by Aboo Dawood in the book of Zakaat chapter: Zakaat ul Fitr; number 1609 and Ibn Maajah in the book of Zakaat chapter: Sadaqatul Fitr; number 1827and Ad-Daaraqutnee in the book of Zakaat ul Fitr number 1.

Zakaatul-Fitr :::: Shaykh Zayd al-Madkhalee on who Zakaatul-Fitr can be given

The particular group of people to whom the Zakaat ul Fitr is to be distributed to
- Shaykh Zayd al-Madkhalee

The Scholars have differed concerning the issue of distributing the Zakaat ul Fitr, such that there are two sayings: The first saying: That it is to be distributed amongst the eight types of individuals that have been mentioned by Allaah in Soorah At-Tawbah in His saying: ((Indeed the Sadaqaat (obligatory Zakaat) are for the poor and the destitute and those employed to collect (the funds); and for those whose hearts have inclined (towards Islaam), and to free the captives; and for those in debt, and in the Path of Allaah (the Mujahideen), and for the wayfarer: an obligation imposed by Allaah, and Allaah is All-Knower All-Wise.)) Soorah At-Tawbah: 60 This is a saying which is well-known from amongst the Shaafi’ee’s. The second saying: Is that it is not to be distributed except amongst the poor and the destitute as occurs in the Hadeeth of Ibn ‘Abbaas which preceded in which there was the statement: ((a sustenance for the destitute))*. Ibn Al-Qayyim (rahimahullaah) said: ((It was from his guidance (Sallalaahu ‘alaihi wa sallam) that he would specify those that were destitute for this particular Sadaqah, so he would not distribute it amongst the eight types of people – handful by handful. Nor did he command for that to be done that way, nor did any one of the companions do that, nor did those that came after them. Rather it is one of two sayings with us that it is impermissible to give it except to the destitute in particular.)) So this is the saying which is to be taken, except if you see dire need amongst someone from the other categories or an acceptable advantage by way of the Sharee’ah (to give it such), in which case it is to be given from this Sadaqah after it has been given to the poor and the destitute – in an ample portion. This is because it is a means of sustenance for them as has been established through that narration. Here arises an issue which should be taken into consideration which is: That it is permissible for one individual person to distribute his Zakaat to either one destitute person or to a number of them. Just as it is (allowed) for a group of people to give their fitrah to a single poor person so long as they are not committing an injustice in the right of the others who are present. The second issue which is also recommended to pay attention to is that: It is impermissible to give it to those that it is impermissible to give the Zakaat to in accordance to that which we mentioned concerning the Zakaat of the types of wealth. And Allaah Knows best. __________________________

Shaykh Zayd al-Madkhalee

Al-Afnaan an-nadiyyah sharh mandhoomah as-subul as-sawiyyah le-Fiqh As-Sunan al-marwiyyah vol 3 pages 97-98

Translated by Aboo Haatim Muhammad Farooq *The full text of the Hadeeth: ((Allaah’s Messenger (Sallalaahu ‘alaihi wa sallam) ordered the giving of Zakaat ul Fitr as a purification for the fasting person from idle talk and obscenity, and as a sustenance for the poor. So whosoever gives it before the prayer (of ‘Eid) then it is an accepted Zakaat, and whosoever gives it after the prayer, then it is a Sadaqah (charity) from the Sadaqaat.)) Reported by Aboo Dawood in the book of Zakaat chapter: Zakaat ul Fitr; number 1609 and Ibn Maajah in the book of Zakaat chapter: Sadaqatul Fitr; number 1827and Ad-Daaraqutnee in the book of Zakaat ul Fitr number 1.

A forgotten Sunnah of ‘Eed

A forgotten sunnah of ‘Eed:
Praying Two Rak’ah after returning from the ‘Eed prayer [1]
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Aboo Sa’eed al-Khudree (رضى الله تعالى عنه) said: “The Messenger of Allaah ( صلى الله عليه و سلم) used to not pray anything before the ‘Eed (prayer), then when he returned to his home he prayed two rak’ah.”

It was collected by Ibn Maajah [2] and declared hasan by Shaykh al-Albaanee, Ahmad in "al-Musnad" [3], Aboo Ya’laa [4] and Ibn Khuzaymah [5], and he brought a chapter heading: “Chapter: The desirability of praying in the home after returning from the Musallaa.”

And Shaykh al-Albaanee declared it hasan in “al-Irwaa’” [6] and he said:
“And the reconciliation between this hadeeth and the ahaadeeth that have preceded, negating salaah after the ‘Eed (prayer) [7] is that the negation only covered salaah in the Musallaa, just as al-Haafidh (Ibn Hajar) stated in “at-Talkhees” [8], and Allaah knows best.”

And it was reported by al-Haakim [9] who said: “This is a precious Sunnah, by an isnaad (chain) that is saheeh and they (al-Bukhaaree and Muslim) did not collect it.” And al-Haafidh declared in hasan in “al-Fath” [10] and in “Buloogh al-Maraam” [11].

Rendered into English and adapted by Aboo Sufyaan ‘Uthmaan Beecher
Kuwait
28 Ramadhaan 1429
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[1] Adapted from “al-Wasiyyah bi-badhis-Sunan shibhun-mansiyyah” by Hayfaa’ bint ‘Abdillaah ar-Rasheed with the checking of our brother, Shaykh Abool-‘Abbaas ‘Aadil bin Mansoor (pg.117)
[2] #1293
[3] #11226
[4] #1347
[5] #1469
[6] (3/100)
[7] From them the hadeeth of Ibn ‘Abbaas that the Prophet (صلى الله عليه و سلم) prayed on the day of ‘Eed two rak’ah, and “he did not pray before it nor after it.” Collected by al-Bukhaaree (#964), Muslim (#884), Aboo Daawood (#1159), at-Tirmidhee (#537) and other than them.
[8] Pg. 144
[9] 1/428, # 1103
[10] 2/552
[11] Pg. 126