Al-hamdu lillaah for the gift of life. Being alive up to this moment is nothing but the grace of the omnipotent, the Giver of life. We beseech His infinite mercy on the noblest of all noble souls - prophet Muhammad (sol-lal-laahu `alayhi wasallam). In continuation with our Ahaadiithul-fiqhiyyah (أحاديث الفقهية) series, the couched topic shall be discussed and using as authority, the two hadiith contained in the book, "`umdatil-ah-kaam (عمدة الأحكام)", and as explained in Tay-siiril-`al-laam (تيسير العلام: شرح عمدة الأحكام).

Legal Basis for Zakātul-Fitri

As said above, there are two hadiith recorded in the book of `umdatil-ah-kaam (عمدة الأحكام). One of the hadiith provides:

عن أبي سعيد الخدري رضي الله عنه قال: «كنا نعطيها في زمن الرسول (ص) صاعا من طعام أو صاعا من تمر، أو صاعا من شعير، أو صاعا من أقط، أو صاعا من زبيب، فلما جاء معاوية وجاءت السمراء، قال: أرى مدا من هذه يعدل مدين». قال أبو سعيد، أما أنا فلا أزال أخرجه كما كنت أخرجه على عهد رسول الله صلى الله عليه وسلم» (متفق عليه)
Narrated Abu Sa`id Al-Khudri: «In the lifetime of the Prophet we used to give one Sa' of food or one Sa' of dates or one Sa' of barley or one Sa' of Raisins (dried grapes) as Sodaqat-ul-Fitr. And when Muawiya became the Caliph and the wheat was (available in abundance) he said, I think (observe) that one Mudd (of wheat) equals two Mudds (of any of the above mentioned things)». Abu Sa'id then added, «As for myself, I would continue to give it as I used to give during the time of the prophet».

This hadiith was reported by Bukhooriy and can be found in Hadiith 183 of `umdatul-ah-kaam and also no. 173 of taysiirul-`allaam.

Rulings From The Hadiith

The following are the rulings derived and extracted from the hadiith:

• a. It is mandatory on every able Muslims (i.e he who has food in excess of what he needs to feed himself and his entire family on the day of `iid).
• b. It is expected that the head of a family, as expressed by majority of scholar, observe the zakaat on behalf of his family: his wives, children and those under him provided they are Muslims. Likewise, to observe on behalf of a fetus (al-janiin) is discretional.
• c. Those entitled to have this zakātul-fitr are the same as those, who are entitled to normal Zakaat, listed in Q9 vs 60. However, in this case, much preference is given on the poor and the needy based on a saying of the prophet (SAW).
• d. Amount payable per each person is one ṣā-`ā which is equivalent to four mudds of any of relevant staple foods of a given community.
• e. Similarly, the best time to start giving out the sodaqotul-fitri is the early morning of the day of `iid. NEVERTHELESS, it can still be given out a day or two days ahead of the day of `iid.
• f. In any way, zakātul-fitr given out after the `iid prayer is nothing but a mere charity.

The Rationale Behind Zakātul-Fitri

Zakātul-fitr is legislated to be given out towards the end of Romadon but before `iid prayer. Some of the objectives of the instrument of zakātul-fitr, inter alia, are:

• a. Purification of fast.
• b. Enrichment of and supporting the poor and the needy on the day of `iid.
• Disallowing the poor and the needy the cause to beg for what to consume on the auspicious day of `iid.

Permissibility Or Otherwise Of Paying Zakātul-fitr In Cash

There is lack of consensus among scholars as the permissibility the otherwise of paying zakātul-fitr via the instrument of cash price. Some scholars are in support and while some are not with reasons. Those in support of the monetary form of zakātul-fitr do not deny the fact that priority is given to food substances. They held that, where the situation warrants, it can be paid in monetary form.

However, with what appears from the argument of both sides, the group who are not in support holds that emphasis is placed on food item to the exclusion of any other substitute and thus made it condition that zakātul-fitr be paid in permissible food items. On the other hand, it was advanced by proponent of zakātul-fitr paid in cash price, among other things, that the object of the giving Zakātul-fitr is to put a smiling faces on the poor and circumstances may warrant that it be paid in cash as it serves the need of the poor than giving food items. Aligning with the position of Ibn Taymiyah: depending on the opinion one chooses, priority should be given to food items save where giving an equivalent cash price for the primary Zakātul-fitr items (prevailing food commodities) will benefit the poor more. Allaah knows best!

Furthermore, there are institutions set up by notable Islamic organizations such as Zakāt and Sadaqah to facilitate Zakātul-fitr collection and payment. Engaging them is also permissible as their existence is backed by the doctrine of al-wakālah (agency) under the Islamic jurisprudence.

Equally, the hadiith that is usually quoted that, fasting made in the month of Ramadan will continue to hang between the earth and the heaven (that is, it would be unaccepted) until and unless zakātul-fitr is made has beeen traced to be weak narration (hadīth dọ`īf).