Where can one get this mudu (am not sure of the spelling), I mean the container that is used to measure d foodstuff to be given out for the sadaqatulfitr or what can one use as its equivalence if the mudu is unavailable.
Secondly, some people/groups agree that money can be given in place of foodstuff, for the sadaqatulfitr, is this acceptable in the Shariah considering the fact that there was money during the lifetime of the Prophet (saw) and yet, only food grains were used.
Please let's look into these together.

Where can one get this mudu (am not sure of the spelling), I mean the container that is used to measure d foodstuff to be given out for the sadaqatulfitr or what can one use as its equivalence if the mudu is unavailable.

I think they sell this Mudu at the market. Its being produced by some of these Chinese companies , WAHUM, NEWCO etc. You would surely get it anytime and anyday you feel like. It has the same measure and one can use hands for measurement too.

Secondly, some people/groups agree that money can be given in place of foodstuff, for the sadaqatulfitr, is this acceptable in the Shariah considering the fact that there was money during the lifetime of the Prophet (saw) and yet, only food grains were used.
Please let's look into these together.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say:
“Zakat does not have to be paid on property until a year has elapsed over it.”{Book 17, Number 17.2.6 : Malik’s Muttawa}


Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying:
If anyone gives as Sadaqa the equivalent of a date from that (earning) earned honestly, for Allah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the lord, as one of you fosters his colt, till it becomes bigger than a mountain.
{Book 005, Chapter 18, Number 2211 : Sahih Muslim}


WHEN TO PAY

Ibn ‘Umar reported that the Messenger of Allah (may peace be upon him) ordered that the Sadaqat-ul-Fitr should be paid before the people go out for prayer.{Book 005, Chapter 5, Number 2159 : Sahih Muslim}

ITS BINDING ON EVERY MUSLIM

Ibn Umar said:
That Allah’s Messenger (way peace be upon him) prescribed the payment of Zakat-ul-Fitr (on breaking the fast) of Ramadan for people, for every freeman, or slave, male and female among the Muslims-one sa’ of dried dates, or one sa’ of barley.
{Book 005, Chapter 4, Number 2149 : Sahih Muslim}

ON THE PERMISSIBILITY OF MONEY BEING USED IN PLACE OF FOODSTUFF.

before I post anything, what do we have to say to beggars that do not have means of cooking foodstuff given to them?

Money can be given in place of foodstuff as "Money equivalent to zakatul-fitr differs from one country to another because it depends on the value of the main food stuff in one's area"

Please let us read more here:

http://www.islamonline.net/LiveFatwa/English/Browse.asp?hGuestID=IoXaRe

Maa Salam

Zakaat ul Fitr, has to be given in the form the local staple food material and not in money. There was money during the time of the prophet and they didnot deem it fit to give it to people in form of money so why do we have to start that now.

Zakaat al-Fitr is food, not money, and it is to be given to needy Muslims only
What do you give for zakatul fitr? Is it money or grain? and what about if you don`t know any body to be given? Is it permissable to give it to the masjid or a kaafir homeless, or kaair in general?


Praise be to Allaah.

Ibn ‘Umar (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made giving a saa’ of dates or a saa’ of barley as Zakaat al-Fitr an obligation for all Muslims, slave and free, male and female, young and old, and ordered that it should be given before the people went out to pray (Salaat al-Eid).” (Al-Bukhaari, 1503).

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “We used to pay as Zakaat al-Fitr a saa’ of food or a saa’ of barley (which was their food at that time) or a saa’ or dates or a saa’ of aqit (dried yoghurt) or a saa’ of raisins.” (1506)

From this it is clear that Zakaat al-Fitr must be food, not money, so we must adhere to what has been recorded in the Sunnah. So give one saa’ of whatever is the staple food in your country, such as rice or wheat, for example, on behalf of yourself and each member of your household. (A saa’ is equivalent to approximately 3 kilograms). It is not permissible to give it to anyone except a needy Muslim. If you cannot find anyone in your own country, you can delegate someone else to give it on your behalf in another country. May Allaah help us and you to do the duties that He loves. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Jazakumullah khayran for your answers.

@babs
I never knew mudu can be found here so easily. Please can U name a particular market in :Lagos where I can get?
Secondly, on zakatulfitr, the condition u mentioned about beggars not having a p;lace to cook, were there no beggars with such condition at the time of the Prophet (saw) too and yet only foodstuff were given? And what about garri, they can take this without cooking, abi?

@Codebase

Zakaat ul Fitr, has to be given in the form the local staple food material and not in money. There was money during the time of the prophet and they didnot deem it fit to give it to people in form of money so why do we have to start that now.

Zakaat al-Fitr is food, not money, and it is to be given to needy Muslims only
What do you give for zakatul fitr? Is it money or grain? and what about if you don`t know any body to be given? Is it permissable to give it to the masjid or a kaafir homeless, or kaair in general?


Praise be to Allaah.

Ibn ‘Umar (may Allaah be pleased with them both) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made giving a saa’ of dates or a saa’ of barley as Zakaat al-Fitr an obligation for all Muslims, slave and free, male and female, young and old, and ordered that it should be given before the people went out to pray (Salaat al-Eid).” (Al-Bukhaari, 1503).

Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: “We used to pay as Zakaat al-Fitr a saa’ of food or a saa’ of barley (which was their food at that time) or a saa’ or dates or a saa’ of aqit (dried yoghurt) or a saa’ of raisins.” (1506)

From this it is clear that Zakaat al-Fitr must be food, not money, so we must adhere to what has been recorded in the Sunnah. So give one saa’ of whatever is the staple food in your country, such as rice or wheat, for example, on behalf of yourself and each member of your household. (A saa’ is equivalent to approximately 3 kilograms). It is not permissible to give it to anyone except a needy Muslim. If you cannot find anyone in your own country, you can delegate someone else to give it on your behalf in another country. May Allaah help us and you to do the duties that He loves. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

I will respond to your post after Zayhal's.

@Zayhal

I never knew mudu can be found here so easily. Please can You name a particular market in :Lagos where I can get?

Do you know that there is equivalent of Mudu which measures correctly and if you cannot see that, you could use handful of an average man?


a`saa is a certain measure which equals 4 mudds (a mudd equals a handful of an average man). The contemporary equivalent weights of Sa` differs according to the stuff which is weighted. For example a Sa` of wheat equals 2176 grams, a Sa` of rice is 2520 grams, a Sa` of beans equals 2250 grams etc.

Therefore some scholars are of the view that the criterion should be the measure not the weight for there are kinds of food which are heavier than others.

Secondly, on zakatulfitr, the condition u mentioned about beggars not having a p;lace to cook, were there no beggars with such condition at the time of the Prophet (saw) too and yet only foodstuff were given? And what about garri, they can take this without cooking, abi?

Good.

What kind of food is permitted?

The jurists hold different views as to the types of food which must be given as Zakat-ul-Fitr. The Hanbali view is that the kinds of food which can be given are five: dates, raisins, wheat, barley, and dry cottage cheese. Imam Ahmad is reported to have said that any kind of staple grain or dates are also permissible, even if the above five types are available. T[b]he Malikis and Shafi`is are of the view that it is permissible to give any kind of food as long as it is the main staple in that particular region or the main food of the person[/b]. As for the Hanafis, they permit paying the value of Zakat-ul-Fitr in money.


I am very much aware of the Hadith Codebase quoted but here is the reason why money was not used during prophet's time:


Al-Qaradawi explains why the Prophet appointed Sa` as the measure and did not prescribe it in money saying that in his opinion there are two reasons for this:

First, money was still rare among the Arabs particularly the Bedouins. They did not have their own currency. So if the Prophet had prescribed it in money, he would have caused hardship to them.


Second, the purchasing power of money changes from time to time. For instance, the purchasing power of a certain currency sometimes becomes low and other times high, so paying Zakat-ul-Fitr in money makes its value unstable. That is why the Prophet prescribed it with a stable measure, that is an amount of food which fulfils the needs of one family. For one Sa` provides a family with food for a whole day.



s it is mentioned earlier, the Hanafis permitted the payment of Zakat-ul-Fitr in money. This is the view of Al-Thawri, Al-Hasan al-Basri, and `Umar ibn `Abd al-`Aziz. However, the other three schools did not permit this. Their argument is that the Prophet did not do so and hence its payment in money contradicts the Sunnah of the Prophet. But some contemporary scholars support the Hanafi view since this is easier nowadays for the payer particularly in cities where people use only money for dealings. Among them are Sheikh Shaltut, al-Ghazali, and al-Qaradawi who mentioned earlier the two reasons for which the Prophet did not prescribe it in money. He also stated that the purpose of Zakat-ul-Fitr is to fulfil the needs of the poor and this is achieved also by payment in money and that in most cases and most countries the payment in money is more useful to the poor.

He also mentioned that when the Prophet prescribed it from food, it was easy for the payer and useful for the recipient during that time. But nowadays to pay it in food is not useful for the poor because he cannot make use, for instance, of wheat or dates unless he sells them with any price, generally low, to buy his needs with the money.

Al-Qaradawi excluded the times of famines where the payment of food is more useful for the recipients and said that the criterion is the benefit of the poor so if food proves to be more useful as in times of famines and catastrophes, then its payment in kind is better. But if money is more useful, then its payment in money is better.

http://www.islamawareness.net/Zakat/fitr003.html

This is another link


Zakat al-fitr can be paid in cash if cash is better from the point of view of the recipient poor.

In his response to your question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi states the following:

In my opinion, the mufti whom the questioner heard severely attack paying zakat al-fitr in cash is in the wrong if the questioner understood the fatwa of that mufti. I believe that the questioner did, as I have heard of those muftis and preachers who annually attack paying zakat al-fitr in cash.

The mufti was in the wrong for four reasons:

First, it is not permissible to deny or attack the opinion of any party in the matters that pertain to ijtihad (personal reasoning) over which the scholars disagree and which have many different opinions. According toShari`ah, the mujtahid (one who is qualified for making ijtihad) is not requested to apply anything but the opinion he concludes. If he is in the right, he will be rewarded twice—for his ijtihad and for his reaching the right in a certain matter; if he is in the wrong, he will be rewarded once—for exerting himself in ijtihad.

Second, if we dealt with this matter according to the above-mentioned basis, we will see that Imam Abu Hanifah and his companions, Al-Hasan Al-Basri, Sufyan Ath-Thawri, Caliph `Umar ibn `Abd Al-`Aziz, and many other scholars permitted paying the value of zakah, including zakat al-fitr, in money.

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.

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.

http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-English-Ask_Scholar/FatwaE/FatwaE&cid=1130240827689

Is it permissible to discharge Zakaatul-Fitr in money? - with mention of the evidences.
Answer
Zakaatul-Fitr is not permissible except (to be paid) from FOOD. And it is not allowed to discharge its value in money. This is because the Prophet made it obligatory (to be discharged) from a saa' of dates or a saa' of barley.
Abu Sa'eed Al-Khudree said: "We used to discharge it (Zakaatul-Fitr) in the time of the Prophet as a saa' of FOOD, )".4
Therefore, it is not lawful for anyone to discharge Zakaatul-Fitr from money (dirhams) or clothing or household furnishings. Instead, that which is obligatory is to discharge it in what Allaah has made obligatory on the tongue of the Prophet . There is no consideration (weight) for the Istihsaan [viewing of something to be good, without basis from the legal sources of Qur'aan and Sunnah] of those of the people who viewed the giving of money as a good thing. The Law (Sharee'ah) does not follow (i.e. it is not secondary to) the opinions of people
No, it (the Law) is from the One Who is Wise, Knowing -Allaah - The Mighty, The Glorious, The Most Knowing, The Most Wise. So, if that which has been made obligatory by the tongue of Muhammad is a saa' of food, then it is not permissible to bypass (skip over) that, no matter what our intellects make us to view as being good. Instead, it is a must that the human being question and suspect his intellect and views if it conflicts with, or contradicts, the law of Allaah

Fatawa by Shaikh Muhammed ibn Salih al-Uthaymeen


Is it permissible to discharge Zakaatul-Fitr from meat? Some of the desert dwellers don't have food to distribute for Zakaatul-Fitr, so is it permissible for them to slaughter some of their animals and distribute it to the poor?
Answer
This is not correct, because the Prophet made it obligatory to give one saa' of food, while meat is measured by weight (not by volume).

Ibn Umar t said: "The Messenger of Allaah made obligatory the Zakaatul-Fitr as a saa' of dates or a saa' of barley, "5
And Abu Sa'eed al-Khudree t said: "We used to discharge it (Zakaatul-Fitr) in the lifetime of the Prophet as a saa' of food, and our food was dates, and barley, and raisins and cottage cheese " 6

For this reason, the strongest opinion of the sayings of the scholars is that Zakaatul-Fitr is not fulfilled by paying (distributing of) money, nor clothing, nor furnishings (furniture). There is no weight to the sayings of those who say that Zakaatul-Fitr is fulfilled by payment of money; this being so because as long as we have in front of us a text of the Prophet ( then there is no opinion (in the matter) after his, nor accepting as good what the intellect considers good while negating the Law (the Qur'aan and Sunnah). Allaah will not ask us about the opinion of so and so on the day of Resurrection. He will only question us about the saying of the Messenger, as in His (Allaah's) saying :
"And (remember) the Day (Allaah) will call to them and say: what answer gave you to the Messengers?" 7
Just imagine yourself standing before Allaah on the day of Resurrection while it had been made obligatory on you to fulfill the payment of Zakaatul-Fitr from Food. Will it be possible, if you are asked on the day of Resurrection: How did you answer the Messenger of Allaah in reference to the obligation of this charity? Will it be possible for you to defend yourself and say: By Allaah! this is the opinion of so and so, and this is the opinion of such and such? The answer: No! and even if you said that, it would not benefit you (at all). The truth, without doubt, is that Zakaatul-Fitr is not accepted except from FOOD; and any food which is the staple food of the country fulfils this obligation.
If you see the opinions of the scholars in this issue, you will see that they are on two extremes and one in the middle. One (extreme) side says: Pay it (Zakaatul-Fitr) from food or pay it from cash (money). The other (extreme) side says: Don't pay it from money, and don't pay it from food except five types only, that is : wheat, dates, barley, raisins, cottage cheese. These two opinions are the extreme opposite of each other.
As for the middle opinion, it says : Pay it (Zakaatul-Fitr) from every food which the people are fed from, and not from that which the people are not fed from. So, pay it from wheat, dates, rice, pearl millets (dukhn), corn - and whatever is similar to that, - even to the extent if we accepted the idea that there is a place where the staple food of the people is meat, then we would pay it from meat. Based on this, it becomes clear that what the questioner mentioned about the people of the desert giving meat in place of (a saa' of those staple items which are normally given as) Zakaatul-Fitr, does not fulfill the obligation of Zakaatul-Fitr.

Fatawa by Shaikh Muhammed ibn Salih al-Uthaymeen

@Codebase

Having disregarded my two posts, here are questiosn for you since you claimed that money is not allowed despite the fact reasons were given:

1. Do you call the the Hanafis that permitted the payment of Zakat-ul-Fitr in money a liar?


2. Do you call Al-Thawri, Al-Hasan al-Basri, and `Umar ibn `Abd al-`Aziz liar or going against Allah's messenger?

3. Do you think Sheikh Shaltut went against prophet and should be termed 'a liar"

4. Do you call al-Ghazali a liar for supporting payment of Zakat in money?

5. Do you call al-Qaradawi who mentioned earlier the two reasons for which the Prophet did not prescribe it in money a liar as well?

On the issue of Zakaatul Fitr, the most correct opinion is what I have posted earlier.
Since this is an issue of Fiqh scholars disagreement abound to happen and this disagreement evidences available to a scholar when arriving at that decision.
While a scholar may have come across a particular hadith and this will aid him in arriving at the right decision and another scholar may not know that particular hadith and that will affect his decision. If a scholar makes an Ijitihad and gets it wrong this doesnt make him a liar or somone who is weak in knowledge rather it shows that they are just human.
What Allah and his messenger has commanded us is to follow evidence and not any particular scholar, so when a scholar arrives at a ruling we look at all the evidences he has brought how close his interpretation is close to the understanding of the Qu'raan and Sunnah and the under of the companions.

Below are quotes from various scholars of Islam on this issue

As Allah the most Most high says: "But no,by your Lord,they can have no faith,until they make you (O Muhammad (saw) judge in all disputes between them and find in the,selves no resistance against your decisions and accept (them) with full submission.[1]

All of the people of knowledge from the Pious predecessors clung to the manifest texts of the Book and the Sunnah and encouraged the people to stick to them and act accordingly. This is established from the Imaams from amongst them. Abu Haneefah, Maalik, Ahmad,ash-Shafiee, the two Sufyaans, ath-Tahwree and Ibn Uyaiynah, al-Hasan al-Basree, Abu Yousuf Yaqoob-the Qadee, Muhammad ibn al-Hasan ash-Shaybaanee, Abdur Rahmaan al-Awzaee, Abdullah ibn al-Mubarak, al-Bukharee, Muslim and the rest (ra). All of them warned against innovations in the Deen and against blind following of anyone except the infallible Messenger (saw). As for other than him, then he is fallible whoever he may be, his saying which is in accordance wiht the Book and the Sunnah is accepted and that which goes against them is to be rejected. As Imaam Maalik (ra) said, "The saying of everyone may be taken or rejected except for the companion of this grave" and he pointed to the grave of the Prophet (saw) [3]

The scholars,the four Imaams and the others, all followed this way,all of them warned against blind following! Since Allaah, the Most High, condemned the blind followers in more than one place in His book. Most of the earlier and later people became disbelievers due to their blind following of their priests, rabbis, old people and forefathers. It is established from Imaams Abu Haneefah (ra), Maailik,ash-Shafiee, Ahmad and others (ra) -that they said:

"It is not permissible for any one to give judgement with our saying unless they know the source from which we took it" [4]

"If the hadeeth is found to be authentic then it is my madhab" [5]

"If I say something then compare it to the Book of Allah and the Sunnah of His Messenger and if it agrees to them,then accept it and that which goes against them,then reject it and throw my saying against the wall".[6]

By Shaikh Muhammad Sultaan al-Ma`soomoee Source: Hadiyyat us-Sultaan ilaa Muslimee Bilaad al-Yaabaan salafipublications

From the above what is clear that  we only obligated to follow evidence brought by any scholar and the scholar or the scholar interpretation of the evidence, we must look at all the evidence and look at which is the best understanding amongst the various understanding brought by every scholars

Istihsaan [viewing of something to be good] is one principle used by Imaam Abu Haneefah in arriving at an issue but all the other scholars including the three reamining Imaam see this principle as being baseless when we have a very clear and express command from the prophet. eg on this issue of Zakaatul Fitr, I read the arabic version of the hadith and it says "amaaran nabiy" i.e the prophet commanded us, and in usool fiqh scholars would say that "AL-amroo yufidu wujoob" i.e is a command points at the compulsion to that action this implies that if other than that action is done intentionally to disobey the command of the Messenger then this is will be punishable by Allah.

Allaah warns against rejecting the word of the Prophet  (peace and blessings of Allaah be upon him) (interpretation of the meaning): “… And let those who oppose the Messenger’s commandment (i.e., his Sunnah) (among the sects) beware, lest some fitnah (disbelief, trials, afflictions, etc.) befall them or a painful torment be inflicted on them.” [al-Noor 24:63]

It also suffice us to say at this junction that on this issue of Zakaatu l Fitr there is no reported case of disagreement amongst the companions, all of the understood that what the prophet said as an express commanded and one not needing rational arguments.
As for Imaam Abu Haneefah reason for arriving at a ruling like this what we can say is that may be he have not come across that particular hadiths which shows the prophet commanded us what to do when giving Zakaatul Fitr.

The argument that money was not wide spread at time of the prophet and that was why he commanded food not money is not a correct argument because we know Zakaat proper which should be paid on wealth that has stayed for 1year and has reached Nisaab was an institition already in practice. So how did peopel pay Zakaat if not with money or ruling of cutting of Hand of a thief whic can only be carried out  if someone steal something worth 4 dinar and above. As for cutting the hands we dont have any other base except this monetary one to value how a man's han should be chopped, so how can one say money was not well used in that time. Note this arguments of money is only traceable Sheik Yusuf Qaradaawi a contemporary scholar and not Imam Abu Haneefah who lived at a time close to the time of the prophet.

And even if Imam Abu Haneefah said this we will not accept it from him because we his othe statements that express told us not to foolow his mistakes

Abu Haneefah Nu'maan ibn Thaabit, whose companions have narrated from him various sayings and diverse warnings, all of them leading to one thing: the obligation to accept the Hadeeth, and to give up following the opinions of the imaams which contradict it:

1. "When a hadeeth is found to be saheeh, then that is my madhhab." [2]

2. "It is not permitted [Ar.: halaal] for anyone to accept our views if they do not know from where we got them." [3]

In one narration, "It is prohibited [Ar.: haraam] for someone who does not know my evidence to give verdicts [Ar.: fatwaa] on the basis of my words."

Another narration adds, ",  for we are mortals: we say one thing one day, and take it back the next day."

In another narration, "Woe to you, O Ya'qub! [i.e. Imaam Abu Haneefah's illustrious student, Abu Yoosuf (rahimahullaah)] Do not write down everything you hear from me, for it happens that I hold one opinion today and reject it tomorrow, or hold one opinion tomorrow and reject it the day after tomorrow." [4]

3. "When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (sallallaahu 'alaihi wa sallam), then ignore my saying." [5]

These are the clear, lucid sayings of the Imaam Abu Haneefah Nu'maan ibn Thaabit, (Allaah Exalted be pleased with him) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable.



The Imaams' Followers Leaving their Views if these Contradicted the Sunnah
Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time [cf. al-Waaqi'ah 56:13-14], would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahimahullaah) differed from their shaikh Abu Haneefah "in about a third of the Madhhab" [8], as the books of masaa'il prove

So my brother let us follow the sunnah and be a salafi, I rest my case here.

@codebase and @babs787

Jazakumullah khayran for your responses and counter responses
I've actually debated this issue within myself before bringing it here. I didn't used to have any problems with what to use for zakatulfitr (I'd been certain it's foodstuff) until two years ago when I prayed Eid with the TMC group in Lagos and they repeatedly urged people who had not done theirs to come forward before the salah, with the money equivalent of foodstuff they intended using. I was quite taken aback since I considered TMC to be a group that strictly adhered to sunnah of the Prophet (saw).
I now understand why they do so with what I've read from Babs posts so far. It's quite an eye opener. But nonetheless, it has only helped me see the reason behind TMC's action but definitely not change my earlier position, i.e to follow the sunnah as it is, to use foodstuff and not money for zakatulfitr.
I don't see any difficulty in doing this anyway. Garri is there to use if we feel beggars can't cook other foodstuff and besides, you'd be surprised at the very large number of beggars who have a complete set of cooking utensils and will appreciate your rice, beans, elubo or whatever.
And who says it's only beggars that are eligible recipients of zakatulfitr? Throughout my dad's life (he died at about the same time bab's dad died), I dont think we ever gave zakatulfitr to beggars. There are more than enough muslim homes in need of these foodstuff and these are the places my dad used to instruct us to take ours to. And in such places like the US where beggars are rare, you can deligate someone to do it here at home on your behalf.
May Allah continue guiding us aright and overlook our shortcomins.
And like codebase, here, I rest my case.

@Codebase & Zayhal

You both ignored my posts on some scholars stands on it but like you said, I rest my case as well. The Quran, Sunnah, Hadith is there for us to follow.

With the issue of TMC you mentioned, you don't have to brng TMC into the issue and I asked you and I also copied you to provide the hadiths you mentioned but till now, nothing is forthcoming. I even gave my emails in case you don't want to post here. Funny how TMC doesnt accept Albani but read his books, follow and accepts his teachings .

@Zayhal, when you observed Eid with them and you noticed that, didnt you notice people giving it in foodstuffs as well?

@Codebase: Also could it be that the scholars I mentioned up could be making mistakes together?

All the same,I enjoyed our discussion. May Allah guide us aright.

Amin. Thumma, Amin.

I mentioned TMC because I heard from TMC for the 1st time that zakatulfitr could be paid with money.
No hard feelings though. TMC is still one of the most striving Islamic societies in Lagos and we can't compare NASFAT and its likes to it. Criticisms such as this are only meant to put us on check and help improve us, and also enlighten some of us on some things we're unaware of, things we perceive from a distance.
Insha Allah, I'll still observe my eid at TMC ground, along Oshodi express.

@babs787

Please can you name the Albanni books used in TMC gatherings?
Am interested and would like to know, since you raised the topic.

There is no deity worthy of worship save Allaah and Muhammad (saw) is His messenger

Zakat al-Fitr –

At the end of Ramadan, a lot of Muslims will take their $5 dollar bill or $10 to a nearby Masjid to pay for Zakat al-Fitr.



The permissibility of giving Zakat al-Fitr in Money form has been quoted from Hassan al Basri, Umar Ibn Abdilazeez and the Hanafis. However, Shaykh Uthaymeen says that there is Ijmaa As-sukuti, from the Shabah, which implies that anyone who allows it to be in currency has opposed what the Sahabah were all upon.



Iman Ahmad was asked, some people are saying that Umar ibn Abdilaziz, used to take the value of Zakat Al fitr. The Iman replied, ‘They abandon the saying of the Prophet, SalaAllahu Aleyhi Wasalam, and they say, “So and so has said this!”,  when Ibn Umar has told us that Allah’s Messenger .has ordained zakat al-fitr, in the amount of one sa’aa.’[ Multaqa, Shaykh Al-Fawzan]



Also Abu Sa’eed Al-Khudree said: “We used to distribute it (Zakaatul-Fitr) in the time of the Messenger of Allaah as one Saa’ of food, and our food was dates and barley and raisins and cottage cheese…”{Bukhaaree 2:582}



This being the situation, there is an Ijmaa, that Zakat Al-fitr should be given in food, amount of one sa’aa. And when faced with the difficulty of the amount, given that the Sa’aa is measured in Volume rather, than weight, they gave approximate weight to each of the food types that are accepted for Zakat Al-fitr.



Thus, one Sa’aa - four full double-handfuls ie. hands put together of an average man, is equivalent to:

Rice - 2.1 kilograms

Dates - 1.8 kilograms

Wheat - 2 kilograms

Raisins - 1.64 kilograms



Fatawa al-Lajnah ad-Daimah and Shaykh Ibn Baaz, RahimahuAllah, have stated the Sa’aa is equivalent to 3 kilograms. This suggests that they have used the heaviest of grains for their measurement.



It is important not to dischange Zakat al-Fitr on the first day of Ramadan but at the end. The evidence of it being that the Prophet, sallaallahu `alayhe wa sallam, said: “If one pays Zakat al-Fitr before the Salat, it is considered an accepted Zakat, if he pays it after the Salat, it is considered an ordinary charity.” (Related by Abu Dawud.)

And also, as pointed by Shaykh al-Uthaymeen, Rahimahullah,  that the  Sahabah used to give out the Zakaatul-Fitr one or two days before the ‘Eid.



Lastly, Some people complain that some countries especially in the West, poor people do not take food, as they have no need for it but need money to pay for their bills and such.



Asked about this Shaykh al-Uthaymeen, Rahimahullah said:

'As for the case where no poor people exist in his locality, there is no harm in transferring it to another land. Likewise, according to the correct opinion, [there is no harm] if there is a benefit in transferring it; such as transferring it to people who are more in need of it than the people of his area. However, Zakaat al-Fitr is not like the Zakaat of wealth, because the Zakaat of wealth has a broader time range [for its distribution]. As for Zaakat al-Fitr it has a specific time to be distributed starting two days before the ‘Eid up until the ‘Eid prayer. And Allaah knows best.’



If you find yourself in this kind of situation, you can have someone be wakil, in a country where needy Muslims are found. Just count all the members of your family and send money accordingly to buy food to be discharged to the needy.

@Codebase

Could you share with me the teaching of Albanni that TMC went against before giving you some of his books?

I noticed that you didnt reply my last mail

just typical Nigerian or a skillful dodging
Answer a question with another questions!!!!

And why has everyone left this topic to babs, Codebase and Zayhal? Let's air our views now.
Bro. Olabowale, where are you?

@Codebase

Insert Quote
just typical Nigerian or a skillful dodging
Answer a question with another questions!!!!

Far from that. The reason for answering you that is that, you have not been straight forward and specific in your question. How could you be asking me the books I have read when he anchored lots of books. I am even reading one here as am sending this post but you should come out straight and tell the one you want us to discuss supporting same with Hadith, Sunnah and the glorious Quran.

Since he talked and produced texts on so many issues, it would be ideal for you to tell the ones you want us to treat and Insha Allah, Babs would do that.

Salam alaykum.
Eid mubarak to everyone.
Pls I want to ask, if one has a nonmuslim living under him/her, should zakatulfitr be paid on such person?

I dont think Zakatul fltri is for non believer but voluntary alms could be given to them but more responses would be appreciated.

It is prohibited to give Zakah to a non believer, a dhimmi ( a non muslim living under the protection of an Islamic govt)or an atheist because the prophet (saw) said that 'Zakah is to be taken from the rich amongst them and be given to the poor amongst them (Narrated by Ibn Majah and others).

Meaning that Zakah is to be taken from the the rich amongst Muslims and be paid back to the poor also amongst them, and thus non-Muslims are not to be given anything of it. Ibnul-Mundhir says 'all the scholars we have learned (religious and fiqhi knowledge) from unanimously agree that no dhimmi is to be given anything from the property of Zakah.

however, it is permissible to give such people voluntary alms because it has been narrated by Muslims that Asma Bint Abu Bakr, may Allah be pleased with her, asked the prophet (saw) whether she could keep the tie of kinship with her polytheist mother through some property and he (saw) said to her 'yes, keep the ties of kinship with your mother'.

Allah knows best.

I'm not talking about whom the zakah is given to. I'm asking about a nonmuslim living with a person, when measuring the food items, are we to pay on such person too?

@Zayhal

Salam

I noticed that you are not satisfied with our discussion hence my re-bringing up the issue at hand.

Firstly, on the issue of who one should pay Zakat, I had replied you, you only need to read but I stopped on that issue because I don't like when people post without proof and evidence.

Since Codebase is not here, let me discuss it with you. I read he used Abu Hanifa's quote and please in what does it relate to the issues being discussed and please, what did Al-Bani says with regards to Muzdalifah and TMc went against?

Now to the issue that brought about this thread:

Could these people be making mistake at the same time

1. The Hanafis

2. Al-Thawri, Al-Hasan al-Basri, and `Umar ibn `Abd al-`Aziz

3. Sheikh Shaltut

4. Imam al-Ghazali

5. Al-Qaradawi

I hope you know that Salafist are not new to them. When you are through with that, we now link Codebase and you response on the issue of Zakat in monetary terms to my post here:

1. Wajiba

2. Manduba

3. Mubaha

4. Makruh

5. Khilaf al ula

Maa Salam

Wow, helpful article... Thanks
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