Abu Dawud

1609. Commentary:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) prescribed zakat for the purification of wealth that may have been tainted unintentionally or through some inadvertent negligence, for the purpose of purifying the soul. Similarly, for the purification of the fast from any idle act or inappropriate speech that may have occurred during fasting, he made zakat al-fitr obligatory. He (sallallahu alayhi wa sallam) declared it necessary to pay this before going out for the Eid prayer. He himself, in his own words, called this payment zakat al-fitr, and any payment made after the Eid prayer was considered by him as an ordinary charity, through which the original obligation is not fulfilled. In the narrations of Sahih Bukhari as well, fitrana is referred to as zakat al-fitr and as an obligation (fard). The Prophetic ahadith have made it clear that there is no minimum threshold (nisab) set for this zakat. Rather, its payment is obligatory on behalf of every young and old, male and female, free or slave—even for a child of one day, it is necessary to give fitrana. In the narration of Sahih Muslim from Abdullah ibn Umar (radi Allahu anhu), the Messenger of Allah (sallallahu alayhi wa sallam) explicitly stated that zakat al-fitr is obligatory upon every soul among the Muslims. Nowhere did he even hint that those who do not possess the nisab for the other zakat (zakat al-mal) are exempt from this. Therefore, the condition of being a possessor of nisab, which some people have stipulated merely on the basis of their own opinion, is not correct. Hafiz Ibn Hajar (rahimahullah) states: Except for Dawud al-Zahiri, all are agreed that the master must pay on behalf of his slave, just as it is his duty to make it possible for the slave to perform the prayer, so too is it his duty to make it possible for him to pay zakat al-fitr. In fact, in Sahih Muslim it is explicitly stated that there is no zakat upon a Muslim for his slave or horse; however, the charity of fitr (sadaqat al-fitr) must be paid on behalf of the slave. Similarly, the obligation to pay zakat on behalf of minor children is upon the guardian (father or any other caretaker). (Fath al-Bari, Book of Zakat, Chapter: The Obligation of Sadaqat al-Fitr, summarized)

➋ At the conclusion of Ramadan fasting, zakat al-fitr has been made obligatory, for which two purposes are mentioned in this hadith. First, that if, despite striving and effort, some human weaknesses or shortcomings have occurred during fasting due to human nature, then this will serve as compensation for them. Second, that the poor and destitute are not able to participate in the joys of this national festival with special preparation. Through this charity, by assisting them, they are enabled to bear the extra expenses of Eid, and without being burdened, they can also make some arrangements to participate in the happiness of Eid.

Benefits and Issues:
➊ The wisdom in the legislation of Sadaqat al-Fitr is that the poor and needy may also participate in the joys of Eid.

➋ A Muslim includes other Muslims in his happiness.

➌ Another benefit of Sadaqat al-Fitr is that, through it, Allah ta‘ala forgives the shortcomings and deficiencies that may have occurred in the etiquette of fasting.

➍ The last time for paying Sadaqat al-Fitr is before the Eid prayer. It is also permissible to pay it before the day of Eid. Hazrat Nafi‘ rahimahullah said: “The Companions (Sahabah) used to pay Sadaqat al-Fitr one or two days before Eid.” (Sahih al-Bukhari, Zakat, Chapter: Sadaqat al-Fitr for the free and the slave, Hadith: 1511)

➎ If Sadaqat al-Fitr is not paid before the Eid prayer, it should be paid afterwards. In this case, although the special reward of Sadaqat al-Fitr will not be attained, the general reward of charity will still be received, and thus, to some extent, the deprivation will be compensated.

Lexical Explanation 507:
"Ṭuhratan" — the "ṭa" has a ḍammah. It is in the accusative case because it is a maf‘ūl lahu (object indicating purpose), meaning: for the purification of the fasting person's soul. "Min al-laghwi" — laghw pertains to the tongue and speech, not to the heart. "Wa al-rafathi" — obscene speech. "Ṭu‘matan" — the "ṭa" has a ḍammah, meaning food. Its conjunction is with the word "ṭuhratan." The scholars state that the specific mention of the needy (masākīn) is evidence that the right to the charity of Fitr (ṣadaqat al-fiṭr) is exclusively theirs. And there is also an opinion that the recipients of the charity of Fitr are the same as the recipients of zakat. The mention of certain categories in the text does not necessitate restriction, just as occurs in the issue of zakat. "Man addāhā qabl al-ṣalāh" — whoever gives it before the Eid prayer. "Ṣadaqatun min al-ṣadaqāt" — meaning, then it will be considered general charity, not the charity of Fitr, and the person will remain as one who has neglected the obligation.

Benefit 507:
It is established from this hadith that Fitr charity (fiṭrah) is the right of the needy. This right should be fulfilled before the Eid prayer. Fitr charity given after the Eid prayer will be considered general charity, not the Eid Fitr charity. And Allah knows best.