babs01:


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.

Thanks really appreciate ur contribution, but d fact is dat nowadays, u can not predict what pple want or what d person will appreciate, for instance, who will appreciate dates as zakatul fitri and u never can tell wat d person is lacking and would prefer to have, in such case, money is said to be preferred.
If u have d list of d staple food items, their quantity in market or thier equivalent in naira, kindly supply.
Jazakum llahu hayran

Mushood:

Thanks really appreciate ur contribution, but d fact is dat nowadays, u can not predict what pple want or what d person will appreciate, for instance, who will appreciate dates as zakatul fitri and u never can tell wat d person is lacking and would prefer to have, in such case, money is said to be preferred.
If u have d list of d staple food items, their quantity in market or thier equivalent in naira, kindly supply.
Jazakum llahu hayran

Its d duty of the Imams to knw what and what are d conditions of their folks.

webincomeplus:

Secondly, the Prophet must have sanctioned the other foods since it was done while he was still alive...So, the substitute items used by the companions were sanctioned by the Prophet and they were all food items.

You can not pass this off as a statement of fact when you do not have a proof to back it up. Because it could also be as well that substituting date and barely with other items of value was permitted by the prophet, saw, silently. Moreover this position can be further reinforced by the hadith of recorded by DarQutni "Fulfil their need on this day (i.e. the day of `Eid)".

webincomeplus:

The rigidity of the pioneers of this deen is the reason why this deen has remained preserved to date.

Of course. But when you have learnt that eminent pioneers of this deen had given insight on this matter and you still stuck to your gun, then it becomes your own rigidity, that is what I meant. But then I am sorry if I hurt your feelings with that. Abu Ishaq as Subaai, ra, had narrated that "I lived at a time when they (the companions, rad) gave out the cash value as zakatul fitr" (musannaf). This clearly established that it was a practice understood by the sahaba, rad to not contradict the sunna of the prophet, saw, as intent is to meet the need of the poor and that the unit one sa' (of date or barely) and not the item is important.

webincomeplus:

Again, you'll never find anyone fault giving out food. If there's "controversy" over giving out money, giving out food remains the safest option.

Of course. It only shows the universal applicability of Islam and its rules. But it is not an error neither is it bid'a to give out money.

webincomeplus:

Yes, and clothing was among the items commonly traded by barter at the time. Yet, the Prophet didn't sanction giving out clothing...

Allah would not allow the prophet, saw, make that mistake. As fabrics are being improved and composed differently, their type and values change over time and it would be difficult to establish the unit based on what fabric type to adopt as a unit of measurement.

webincomeplus:

I believe there's enough clear evidence for whoever wants to take heed and avoid the doubtful.

I bet you would not say that about thiqah narrators and eminent leaders such as Abu Ishaq as Subaai, Sufyan Thawri, Ishaq Ibn ar Rahaawuyah, umar II etc rahmatUllaahi alayhim. They were well positioned in terms of knowledge and period of life to be well clear of doubt about the permissibility of the use of money.

webincomeplus:

Again, you'll never find anyone fault giving out food...

Why would any one? That is the rule and of course giving out money is the exception.

Happy Eid Brother.

babs01:

what are are the factors/conditions that necessitates it during the time of the Prophet?, 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.

I know but you didn't really my point. what am trying to say is "what amount of wealth must a person attain, before Zakat ul fitri becomes compulsory on him to give to the needy"

Nafizzey:
I know but you didn't really my point. what am trying to say is "what amount of wealth must a person attain, before Zakat ul fitri becomes compulsory on him to give to the needy"

When u feel u ar nt among those 8 ppl Allah Mentioned in the Holy Qur'an

Further reading on paying zakatul fitr with cash:

http://www.onislam.net/english/ask-the-scholar/acts-of-worship/zakah/zakat-ul-fitr/171688-the-legitimacy-of-paying-zakat-al-fitr-in-cash.html

Shawl thank you so much for dealing with this issue extensively.

From the link you posted I got this:-

[b]Sheikh Ibn Taymiyah reached an opinion that is considered a compromise between these two parties: "Paying the value of zakat al-fitr in money with no need or interest to do so, is impermissible. The Prophet (peace and blessings be upon him) estimated the act of repayment in zakah by two sheep or 20 dirhams and he (peace and blessings be upon him) did not depend upon the value; for if he permitted paying the value unlimitedly, the owner might pay bad kinds and cause harm. As for paying the value of zakat al-fitr in money because of the need, interest, or justice, it is permissible. For example, if a Muslim sells the fruits or the crops of his land for some dirhams, he can pay the tenth of these dirhams and he should not be asked to buy fruits or plants if he was just with the poor. Also, if he has five camels he is obliged to give a sheep as zakah, but if he does not find a sheep to buy, he can pay the value in money and he is not asked to travel to another city to buy a sheep. In addition, if those who deserve zakah ask him to pay it in money because of an interest, he can do so. It was narrated that Mu`adh ibn Jabal (may Allah be pleased with him) said to the people of Yemen, "You can bring me khamis and labis (local textiles) instead of the actual plants and fruit, for this will ease things for you and will be more useful to the poor Muhajirun and Ansar in Madinah." It was narrated that he said these words concerning zakah, and it was said they were concerning jizyah" (Majmu` Fatawa Ibn Taymiyah, 25/82-83, Saudi edition[/b]

On Giving Zakāt al-Fiṭr As Money Instead Of Food

Dr. Yasir Qadhi October 5, 2007 32 Comments


Synopsis: This article seeks to discuss, in moderate detail, the fiqh ruling on giving zakāt al-fiṭr in the form of money instead of staple food item. In this author's opinion, although it is best to give zakāt al-fītr in staple food, there is no unequivocal evidence to suggest that giving it in the form of money makes it invalid. Therefore, taking into account the situation of most Muslim communities in the Western world, there is no problem giving zakāt al-fītr in the form of money, even though it would be meritorious to follow the letter of the law and give it in the form of staple food items if possible.

Zakāt al-Fiṭr: The Basics

Zakāt al-fiṭr is one of two obligatory charities that have been obligated in the Sharīʿah (the other one being regular zakāt). The fact that it is obligatory has been unanimously agreed upon amongst the scholars. It was legislated when the fast of Ramaḍān was legislated, meaning the second year of the hijrah. Hence, zakāt al-fiṭr was actually legislated before regular zakāt.


It is obligatory on all Muslims who have more than the amount of food that they and their immediate families require on the day of Eid. Hence, its nisāb is considerably less than the niṣāb of regular zakāt (which is 612 grams of silver or 87.48 grams of gold).

Zakāt al-fiṭr is paid on behalf of every single member of one's household, even if that member did not fast. Hence, it is paid on behalf of children, the sick and the elderly. If a woman is pregnant during Ramaḍān but does not deliver before Eid, it is encouraged, but not obligatory, to pay zakāt on behalf of the unborn child. If she delivers before Eid, then zakāt must be paid on behalf of the newborn.

The best time to give this zakāt is on the day of Eid, before the actual Eid prayer. However, it may be given before this as well; a day or two before according to the Ḥanbalīs and Mālikīs, from the beginning of the month of Ramaḍān for the Shafiʿīs, and from the beginning of that year for the Ḥanafīs. Another opinion within the Ḥanbalī madhhab states that it may be given after the fifteenth of the month (based upon the fact that one may leave Muzdalifah after half of the night – i.e., qiyās with another act of worship). And this last opinion seems to be a reasonable one (See al-Mardāwī's Inṣāf, v. 7 p. 116).

The recipients of zakāt al-fiṭr are the same as the recipients of regular zakāt. Hence, one must find a Muslim who is deserving of it. If one is paying zakāt al-fiṭr on behalf of more than one person, the entire amount can be given to a single person, or the zakāt for each person can be given to a different recipient. Like regular zakāt, although it is allowed to distribute it in another locality, it is strongly preferred to distribute it to the needy in one's own locality.

There are two primary wisdoms behind the zakāt al-fiṭr: firstly to make up for any sins and mistakes that one might have done while fasting, and secondly, to feed the poor. In a sound ḥadīth, Ibn ʿAbbās reported that the Prophet ṣalla Allahu ʿalayhi wa sallam legislated zakāt al-fiṭr as a means of purification from the vain talk and evil deeds committed by the one who fasted, and as a provision for the poor (Abu Dawud in his Sunan). It is narrated that Wakīʿ b. al-Jarrāḥ (d. 198 A.H.) said, “Zakāt al-fiṭr is to the month of Ramaḍān as the 'prostration of forgetfulness' (sajdat al-sahw) is to the prayer,” meaning that it makes up for any deficiencies. In slightly weak tradition, it is added “…so that they (i.e., the poor) have no need to beg on that day.” Hence, one of the goals of zakāt al-fiṭr is to bring joy on the auspicious day of Eid to the entire Muslim community – no one should go hungry on that day.

The Prophet ṣalla Allahu ʿalayhi wa sallam instructed that a ṣāʿ of wheat, or barley, or dates, or raisins, or curled milk be given (Narrated by al-Bukharī and others). There is a lengthy debate in the books of fiqh regarding whether other food items may take the place of these ones, however it seems very clear– and Allah knows best – that all staple food items may be given as zakāt al-fiṭr. The purpose of mentioning these specific items was that these were the staple foods of the people of Madinah; hence for other communities, rice or other foods, such as macaroni, may be substituted, and this would constitute following the Sunnah. This is the opinion of Shaykh al-Islam Ibn Taymiyyah as well. (A ṣāʿ is equivalent to 2.75 kilograms, roughly 6 pounds).

The real issue of debate in our times is whether this zakāt may be given in currency (i.e., cash) instead of staple food. And that is the question that this article seeks to answer.

Classical Opinions on Giving Zakāt al-Fiṭr in Currency

The scholars of the tabiʿūn differed regarding the permissibility of giving zakāt al-fiṭr in gold or silver coins instead of food. Al-Hasan al-Basrī, Sufyān al-Thawrī, and Abū Ishāq al-Sabīʿī allowed it, whereas Aṭāʿ disapproved. The famous Umayyad Caliph, ʿUmar b. ʿAbd al-Azīz, even issued a decree that half a silver coin should be deducted from all those who get a stipend from the government, in lieu of zakāt al-fiṭr. Hence, this shows that not only did he approve of giving this zakāt in cash, he actually enforced it in his caliphate. (For these reports, see the Muṣannaf of Ibn Abī Shaybah, 'The Chapter of Giving Dirhams as Zakāt al-Fiṭr.' v. 2, p. 398-399,)

Amongst the four classical madhhabs, the Ḥanbalīs, Shafiʿīs and Mālikīs prohibited giving zakāt al-fitr in cash. (As with most opinions, there are minority opinions within these madhhabs deeming it permissible; both the Mālikīs and Ḥanbalīs have positions that allow it, and there is even a saying in the Shafiʿī madhhab as well, but the relied upon ruling in these three madhhabs is that it is not allowed – for references, see al-Mardāwi's Inṣāf v. 7, p. 130; al-Nawawī's al-Majmūʿ, v. 5, p. 428; al-Dasūqī's Ḥashiyah v. 1, p. 502).

Only the Ḥanafīs deemed it permissible (see al-Sarakhsī's al-Mabṣūṭ v. 2, p. 156).

The primary evidence used by the majority is the famous ḥadīth of Ibn ʿUmar quoted above, in which specific food items are mentioned. These scholars claimed, “The fact that the Prophet ṣalla Allahu ʿalayhi wa sallam specifically mentioned these food items shows that it is impermissible to substitute others for it.” This is the crux of their argument.

However, in response, it can be said: The reason why the Prophet ṣalla Allahu ʿalayhi wa sallam mentioned these items is simply due to the fact that these were the staple food items of Madinah. Hence, the majority of scholars – including those who did not allow giving zakāt al-fiṭr in cash – allowed giving other food items instead of these ones, such as rice. There is no explicit evidence prohibiting giving this zakāt in money; the opinion rests primarily on taking the standard practice of the Prophet ṣalla Allahu ʿalayhi wa sallam as being exclusively representative of the zakāt, and ruling out all other possibilities.

Those who allowed giving cash (i.e., the Ḥanafīs) have some evidences for their opinion.

Firstly, they use the report of Muʿadh b. Jabal when he was the governor of Yemen. It states that Muʿadh told the people of Yemen to give him clothes and robes in lieu of grain, since giving cloth would be easier for them, and more useful for the people of Madinah, where the zakāt was heading (reported in muʿallaq form in al-Bukhārī). This is a very crucial and important piece of evidence. It shows that Muʿadh did not take their zakāt in the way it normally would have been taken (e.g., sheeps, goats, grain, silver, gold), but rather took its equivalent in another commodity. He did this for two reasons. Firstly, since cloth was more readily available in Yemen, hence easier for them to give, than gold and silver. Secondly, since Yemeni cloth was a prized commodity, especially in Madinah, and it would have been appreciated much more than, say, Yemeni dates, grain or sheep. Hence, giving zakāt in cloth proved easier for the Yemenites, and more beneficial for the recipients. And this is a fatwa from no less an authority than Muʿādh b. Jabal, whom the Prophet described as being the most knowledgeable of ḥalāl and ḥarām.

For our situation, this report can be extrapolated to claim that cash and currency is easier for us to give, and more appreciated by its recipients.

A second evidence is that the purpose of zakāt al-fiṭr, as expressly mentioned by the Prophet ṣalla Allahu ʿalayhi wa sallam, is to ensure that no one is deprived on the day of Eid. Therefore, if one lives in a society where 'deprivation' is not of staple food items but of other necessities, it would make more sense to give zakāt to fulfill those needs.

Thirdly, they state that money is the primary commodity used to barter with, hence it is the aṣl, or 'general rule', with regards to zakāt.

This opinion (that zakāt al-fiṭr may be given in currency) is the opinion of many respected scholars and researchers of our times, including Sh. Qardawī.

Personal Anecdotes and Practical Issues

Once upon a time, I followed the opinion that it was obligatory to pay zakāt al-fiṭr in grain. As with most opinions I followed fifteen years ago, it was based purely on taqlīd – even though at the time I was sure that it was ittibāʿ of the Sunnah. We were in Houston, TX, and a group of us, making taqlīd of our Shaykh, decided to collect rice and distribute it to some families. To make a long story short, it was not easy finding people who were interested in taking thirty pounds of rice; eventually, we did find a few refugee families, but after much calling and searching. Even back then, I realized the futility of trying to implement such a program on a city level. Had we been responsible for the zakāt al-fiṭr of the entire community, we would have had to figure out how to distribute tons of rice (Houston easily has thirty thousand Muslims giving zakāt al-fiṭr, if not more)

After moving to Madinah, I would buy grain and physically find a poor person to give it to. I did this for all the years that I was there. Poverty in Madinah is more pronounced and apparent than America, yet even then I had some interesting experiences. Once, I approached a beggar who was sitting in front of the masjid al-Nabi, and offered him a bag of grain. He just gave me one of those 'looks', handed the bag back to me, and said, “I don't want it.” Imagine that… refused by a beggar! On another occasion, I gave it to a young girl who was begging on the side of the road. She eagerly grasped it and put it next to her. On my way back home, I saw her sitting at the same spot, still begging, but without any grain. As I wondered what happened to the bag of grain, another person walked by and handed her a bag. As soon as the generous 'Samaritan' had walked away, she ran to a stall nearby where the bags of grain were being sold, and then sold it back to the original owner for less than its buying price. She then returned to her place, waiting for more generous people, eager to give their 'zakāt al-fiṭr' to her. After some questioning and research, I found out there was a nice little racket going on between the stalls and the beggars: bag sold to customer for ten riyals, given to beggar, who promptly sells it back for eight riyals cash. Net result: beggar gets eight riyals, stall keeper gets two, and the grain remains with him.

The question arises: how many dozens of pounds of rice would a poor person really want or need to collect? Wouldn't it be more beneficial for her to simply be given the money so that she can use it on more important needs? This is especially the case in Western lands, where the quantity of extremely poor Muslim families – those who are so desperately poor that they need to be given staple food items – is typically far, far less than the quantity of those who are paying zakāt al-fiṭr.

Conclusion

Zakāt al-fiṭr was given in staple food items during the life of the Prophet ṣalla Allahu ʿalayhi wa sallam because there were many families who were in dire need of it. Such food items were more accessible to the Muslims than gold and silver, and poverty was so pronounced that it was more needed by the poor than gold and silver.

There is no unequivocal textual evidence that implies that it is a requirement for the zakāt to be accepted that it only be given in staple food items. Rather, what is required is that such staple items or their equivalent be given, depending on the need, situation and circumstance of each community. And one of the equivalents is money.

There are quite a few opinions from the early scholars allowing such a substitution, and in fact it became official policy during the Caliphate of the noble ʿUmar b. ʿAbd al-Azīz, the 'fifth Rightly Guided Caliph'. Hence, one of the madhhabs adopted this position as well.

Taking into account the goals of the Sharīʾah and applying them to the situation of Western Muslims, there seems no reason to oblige Muslims to give zakāt al-fiṭr in staple food items. For us, money is more easily available than grain, and it is also more needed by the poor. Additionally, trying to apply the majority opinion at a community level is very impractical, if not outright impossible.

Having said that, there is no doubt that if an individual person is able to do give zakāt al-fiṭr in staple food, and finds worthy recipients, he or she has followed the letter and spirit of the law. But if someone gives money instead, the obligation of zakāt al-fiṭr has been fulfilled.

And Allah knows best.

http://muslimmatters.org/2007/10/05/regarding-giving-zakat-al-fiṭr-in-money-in-place-of-food/

Put this on FP Today as today's. the last Friday of Ramadan.

domack99:
Error Five is debatable, And i will prefer to give cash than food stuff, if we are to abide y this in this present day, the needy person will eventually sell some of the food stuffs to solve his or her problem.

Also the need of the needy closer to us varies, while some are in die need of medical assistance others might need food, cloth etc.

Actually, what he does with the food is not really your business. The obligation upon you is to hand it over to him.

And currency was present in those days, if it were permissible it would have been legislated back then.

As for the second part, if you wish give additional sodaqah but the obligation upon you is food.

Just like you can't use the equivalent of ram as sodaqah in the other eid, please don't use the equivalent of the food as sodaqah in this eid too.

please brothers and sisters, let's stop finding excuses when Allah has decreed a matter. It's very wrong to bring Analogy when a clear evidence has been established.
Remember, that's what destroyed Shaitan. May Allah save us.