Bukhari

Hadith Commentary:
By "food" (ta‘am), most people mean wheat specifically.
Some have said it refers to grains other than barley, but the view of the Ahl al-Hadith, the Shafi‘is, and the majority of scholars is that if one gives wheat as zakat al-fitr, then giving one sa‘ is considered sufficient.
Ibn Khuzaymah and al-Hakim have narrated from Abu Sa‘id (radi Allahu anhu):
"I would give the same charity (sadaqah) that was given during the time of the Messenger of Allah (sallallahu alayhi wa sallam):
that is, one sa‘ of dates, or one sa‘ of wheat, or one sa‘ of cheese, or one sa‘ of barley."
A person said, "Or two mudd (half a sa‘) of wheat?" He replied, "No, this is something Mu‘awiyah (radi Allahu anhu) instituted."
(Wahidi)

Hadith Commentary:
(1)
In this narration, “food” (ta‘am) has been taken to mean wheat, because afterwards “barley” is mentioned, which was used as food, and wheat is the best type of food. However, in our view, it is questionable to take the word “food” (ta‘am) to mean wheat, because in the time of the Messenger of Allah (sallallahu alayhi wa sallam), wheat was not widely available. That is why Abu Sa‘id al-Khudri (radi Allahu anhu) first used the general term “food” (ta‘am), then explained it in detail, stating that they used to give one sa‘ of barley, dates, cheese, or raisins. This is supported by a narration in which Abu Sa‘id al-Khudri (radi Allahu anhu) himself says that in those days, our food used to be barley, raisins, cheese, and dates.
(Sahih al-Bukhari, Zakat, Hadith: 1510) (2)
As for those narrations in which wheat is mentioned in relation to Sadaqat al-Fitr, stating that it was given in the time of the Messenger of Allah (sallallahu alayhi wa sallam), the hadith scholars have declared them unreliable. Furthermore, Abdullah ibn ‘Umar (radi Allahu anhu) states that in the time of the Messenger of Allah (sallallahu alayhi wa sallam), Sadaqat al-Fitr was given from dates, raisins, and barley, and that wheat was not available in those days.
(Sahih Ibn Khuzaymah: 4/85)
In Sahih Muslim, Abu Sa‘id (radi Allahu anhu) states that we used to give Sadaqat al-Fitr from three types: one sa‘ of dates, or one sa‘ of cheese, or one sa‘ of barley.
(Sahih Muslim, Zakat, Hadith: 2287(985))
All these narrations indicate that in this narration, “food” (ta‘am) does not mean wheat. It is possible that “food” (ta‘am) refers to corn (maize), because among the people of Hijaz in those days, corn was used as food.
(Fath al-Bari: 3/471)

Hadith Commentary:
(1)
In Abu Dawud, there is a detailed narration of this. Abu Sa'id al-Khudri (radi Allahu anhu) said that in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), we used to give, on behalf of every young and old, free and slave, one sa‘ (a specific measure) of food, cheese, barley, dates, and dried dates (munqā) as zakat al-fitr (charity of breaking the fast).

This remained our practice for a long time, until Amir Mu'awiyah (radi Allahu anhu) came for Hajj or ‘Umrah. He addressed the people from the pulpit and said:
In my opinion, two mudd (a smaller measure) of wheat from the land of Sham are equivalent to one sa‘ of dates.

People began to act upon his statement, but as for me, as long as I remain alive, I will continue to give the same charity (zakat al-fitr) that I used to give during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam).
(Sunan Abi Dawud, Zakat, Hadith: 1616)

Imam al-Bukhari (rahimahullah) has established separate chapters regarding food, barley, dates, and dried dates (munqā), that zakat al-fitr can be given from these items, but he has not established an independent chapter regarding cheese.

It appears that, according to Imam al-Bukhari (rahimahullah), zakat al-fitr should be given from cheese only when other items are not available or one does not have the ability to give zakat al-fitr from them.
(Fath al-Bari: 3/469)

These narrations require that zakat al-fitr be given as one sa‘ on behalf of every individual. However, there are also narrations transmitted regarding giving half a sa‘ from wheat, which we will explain under Hadith: 1512, insha’Allah.

Hadith Commentary:

The zakat al-fitr (charity of breaking the fast) can be given one or two days before Eid, but it must certainly be discharged before the Eid prayer. As is clearly mentioned in other narrations «مَنْ أَدَّاهَا قَبْلَ الصَّلَاةِ، فَهِيَ زَكَاةٌ مَقْبُولَةٌ، وَمَنْ أَدَّاهَا بَعْدَ الصَّلَاةِ، فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ» (Abu Dawud and Ibn Majah), whoever gives it before the Eid prayer, his zakat al-fitr will be accepted, and whoever gives it after the prayer, in that case, it will be considered as an ordinary charity, just like other general charities.

Hadith Commentary:
(1)
It is obligatory to pay the zakat al-fitr before the Eid prayer, even if its distribution is done later; paying the fitrah after the Eid prayer is not valid. Its status is not like that of general charity, which can be given at any time one wishes. Thus, there is a narration from Abdullah ibn Umar (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) commanded the payment of fitrah before going out to the Eid place.
(Sahih Ibn Khuzaymah: 4/91)
Ibn Umar (radi Allahu anhu) used to send his fitrah to the collector two or three days before Eid, as is explicitly mentioned in the hadith.
(Al-Muwatta’ of Imam Malik with Tanwir al-Hawalik: 1/210)
However, the ruler of the time may distribute the collected fitrah among the needy even after Eid. Imam Ibn Khuzaymah has also established a chapter regarding this matter.
(Sahih Ibn Khuzaymah, Chapter: 401)
As evidence, he presents the hadith in which Abu Hurairah (radi Allahu anhu) was appointed to oversee the fitrah, and it also mentions the devil stealing from it and then teaching a supplication.
(Sahih Ibn Khuzaymah: 4/91)
In the hadith of Abu Sa‘id, “the day of Fitr” refers to the first part of the day, i.e., the time between the Fajr prayer and the Eid prayer, during which zakat al-fitr was paid.
This interpretation is necessary because, linguistically, the word “day” refers to the period from sunrise to sunset, whereas the time for paying zakat al-fitr is not that extensive.
(Fath al-Bari: 3/473)

Hadith Commentary:
It has already been explained in detail that the "sa‘" referred to is the Hijazi sa‘, which was prevalent during the era of the Messenger (sallallahu alayhi wa sallam). Its weight is slightly less than three seer.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has narrated this report in a very concise manner, whereas its details will be mentioned later, that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, we used to give one sa‘ (صاع) of food as zakat al-fitr (charity of breaking the fast).
(Hadith: 1508)
This means that zakat al-fitr should be given from that item which is used as food for most of the year, and its amount is one sa‘.

(2)
Among us, there is some difference of opinion regarding the weight of the Hijazi sa‘. Generally, two positions are presented before us:
• Two seer, 10 chhatank, 3 tola, and 4 masha, i.e., nearly three-quarters of three seer, which is approximately two and a half kilograms in current measurement.
• Two seer, 4 chhatank, which is approximately 2 kilograms and 100 grams in current measurement. According to us, the second position is correct because the Hijazi sa‘ consists of 5 1/3 ratl.

According to the explicit statements of various jurists, one ratl is ninety (90) mithqal, so the Hijazi sa‘ is 480 mithqal. One mithqal is four and a half masha, so according to this calculation, 480 mithqal equals two thousand one hundred and sixty (2160) masha.

Since there are twelve masha in one tola, dividing by twelve gives a weight of one hundred and eighty (180) tola for one sa‘.

According to the modern decimal system, three tola is approximately 35 grams, so one hundred and eighty (180) tola equals two thousand one hundred (2100) grams, i.e., the weight of one Hijazi sa‘ is two kilograms and one hundred grams.

According to the old system of measurement, it is two seer and four chhatank.

We will explain the reality of the sa‘ at some point in the future.

1:
The obligation of Sadaqat al-Fitr (charity of breaking the fast) was established in 2 AH, just two days before Eid, after the beginning of Ramadan.
Its payment is also commanded to be made before the Eid prayer, so that the needy members of society may become free from asking on that day and can participate in the joy of Eid together with the general Muslims.
Its amount is one sa‘ (a specific measure), regardless of the type of grain.
For Sadaqat al-Fitr, it is not necessary to be a possessor of nisab (minimum amount of wealth liable for zakat).
And one sa‘ is equivalent to two and a half kilograms.

2:
In ((sa‘an min ta‘amin)), by "ta‘am" (food) is meant "hinta" (wheat), because the word "ta‘am" was generally used in the sense of wheat; when it was said:
"Idhhab ila suq al-ta‘am" (Go to the food market), it was understood as "suq al-hinta" (the wheat market).
And some people have said that ((min ta‘amin)) is general, and its explanation comes later;
this is "‘atf al-khas ‘ala al-‘amm" (mentioning the specific after the general).

Giving Zakat al-Fitr in the Form of Money (Cash) Instead of Foodstuffs

Question: Can Zakat al-Fitr be given in the form of money instead of foodstuffs? And how many days before Eid should Zakat al-Fitr be given?

Answer:

The summary of a hadith narrated by Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu is that during the time of the Messenger of Allah sallallahu alayhi wa sallam, we used to give one sa‘ (a specific measure) of food—barley or dates—as Zakat al-Fitr. Then, when Mu‘awiyah (ibn Abi Sufyan radi Allahu anhu) came to Madinah, he said: I think that two mudds (half a sa‘) of Syrian wheat are equivalent to one sa‘ of dates, so people adopted this.

Abu Sa‘id al-Khudri radi Allahu anhu said: I will continue to give one sa‘ as I always have.

Hadith References:

(Sahih al-Bukhari: 1505, 1506, 1508; Sahih Muslim: 985; Sunan al-Tirmidhi: 673, and he said: This is a hasan sahih hadith)

From this hadith, it is clear that Zakat al-Fitr should be given as one sa‘ of foodstuffs. This is the view of Imam al-Shafi‘i, Imam Ahmad, Imam Ishaq ibn Rahwayh, and others.

Some scholars, such as Sufyan al-Thawri and Imam ‘Abdullah ibn al-Mubarak and others, exercised ijtihad and adopted the view of giving half a sa‘ of wheat.

Imam Ahmad ibn Hanbal disliked giving the value (price) of Zakat al-Fitr and used to say: I fear that if someone gives the price, his Zakat al-Fitr will not be valid. (Masa’il ‘Abdullah ibn Ahmad ibn Hanbal: 809)

On the other hand, the caliph ‘Umar ibn ‘Abd al-‘Aziz al-Umawi rahimahullah wrote to ‘Adi in Basrah instructing that half a dirham be taken from every person. (Musannaf Ibn Abi Shaybah 3/174, Hadith 10358, and its chain is authentic)

A letter (written order) of the same meaning from ‘Umar ibn ‘Abd al-‘Aziz reached Qarah ibn Khalid al-Sudusi. (ibid., Hadith 10369, and its chain is authentic)

Zuhayr ibn Mu‘awiyah narrates that Abu Ishaq al-Sabi‘i rahimahullah (a Tabi‘i) said: I found people giving the price of food as Zakat al-Fitr in Ramadan. (ibid., Hadith 10371)

Based on these reports, it is permissible to give Zakat al-Fitr in cash (rupees, etc.), and this permissibility should be considered specific to those living in Europe (such as Britain), America, and similar places, so that their needy relatives in poor countries (such as Pakistan, India) may be helped and it may serve as food for the poor. Otherwise, it is better to give Zakat al-Fitr in the form of foodstuffs such as wheat, flour, dates, etc., and this is our practice in Pakistan.

……………… Original Article ………………

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 3, pages 154 and 155) by Shaykh Hafiz Zubair ‘Ali Zai rahimahullah

❀ Giving Zakat al-Fitr in the Form of Money ❀

Question: Is it permissible to give Zakat al-Fitr in the form of money instead of foodstuffs? Please clarify in the light of the Book and Sunnah.

Answer:

It is narrated from Amir al-Mu’minin ‘Umar ibn ‘Abd al-‘Aziz rahimahullah and Hasan al-Basri rahimahullah that they held the view of the permissibility of giving Zakat al-Fitr in cash instead of foodstuffs. (Musannaf Ibn Abi Shaybah 3/174, Hadith 10364)

However, the reality is that it is not established from any Companion radi Allahu anhu that he gave Zakat al-Fitr in cash or permitted it.

In Masa’il ‘Abdullah ibn Ahmad ibn Hanbal (809), it is written: “I heard my father (Imam Ahmad ibn Hanbal rahimahullah) say that he disliked giving the value (price) of Zakat al-Fitr and said: I fear that if someone gives the price, his Zakat al-Fitr will not be valid.”

Imam Ahmad rahimahullah was told: “People say that ‘Umar ibn ‘Abd al-‘Aziz rahimahullah used to accept the price in Zakat al-Fitr.” He replied: “They abandon the statement of the Messenger of Allah sallallahu alayhi wa sallam and say: So-and-so says this!” (al-Sunan wa al-Mubtada‘at, p. 206; al-Mughni by Ibn Qudamah 3/65)

Therefore, the preferred view is that Zakat al-Fitr should be given from foodstuffs such as wheat, etc.

This is also the view of Imam Malik rahimahullah and Imam al-Shafi‘i rahimahullah. [شہادت، جنوری2001ء]

As a beneficial note, the caliph ‘Umar ibn ‘Abd al-‘Aziz rahimahullah wrote to ‘Adi in Basrah instructing that half a dirham be taken from every person. (Musannaf Ibn Abi Shaybah 3/74, Hadith 10358, and its chain is authentic)

Qarah (ibn Khalid al-Sudusi) said: A written order from ‘Umar ibn ‘Abd al-‘Aziz reached us stating that in Zakat al-Fitr, take either half a sa‘ or its value, half a dirham, from every person. (Musannaf Ibn Abi Shaybah, Hadith 10369, and its chain is authentic)

Because of these reports, it is permissible to give Zakat al-Fitr in cash (rupees, etc.), however, it is better to give Zakat al-Fitr in the form of foodstuffs such as wheat, flour, dates, etc. And Allah knows best. (13 November 2009)

……………… Original Article ………………

For the original article, see Fatawa ‘Ilmiyyah, also known as Tawdhih al-Ahkam (Volume 2, pages 164 and 165) by Shaykh Hafiz Zubair ‘Ali Zai rahimahullah

1616. English Commentary:
➊ When there is a difference of opinion among the noble Companions (radi Allahu anhum ajma'in), without doubt, the statement and action that is correct and preponderant will be that upon which practice was established during the era of the Messenger (sallallahu alayhi wa sallam). In the matter of Sadaqat al-Fitr, some of the Companions (radi Allahu anhum ajma'in), following the opinion of Mu'awiyah (radi Allahu ta'ala anhu), began to give half a sa‘ of wheat. However, some did not accept this, so their opinion did not constitute a proof.
➋ Although the word "ta‘am" (food) is general, some scholars have inclined towards the view that its application is specifically to wheat (as stated by Khattabi). Therefore, if Sadaqat al-Fitr is to be given from wheat, then a full sa‘ should be given.
➌ This hadith also provides evidence that the Messenger of Allah (sallallahu alayhi wa sallam) specified different types of produce with varying values, and the Companions (radi Allahu anhum ajma'in) would also give these same types. Nowhere is there an instruction to pay the value (in cash). Therefore, payment in the form of produce is more virtuous and preponderant. All three Imams have inclined towards this view. Only Imam Abu Hanifah (rahimahullah) holds the permissibility of paying the value. Imam Bukhari (rahimahullah) has also established (in the chapter "Offering in Zakah") that a substitute is permissible in obligatory zakah. And Mu'adh (radi Allahu ta'ala anhu) told the people of Yemen that instead of barley and corn, you may offer garments, as this is easier for you and more beneficial for the Companions of the Prophet (radi Allahu anhum ajma'in) in Madinah (Sahih Bukhari, Book of Zakah, Chapter 33). Allamah Shawkani (rahimahullah), in Nayl al-Jarrar, has declared payment of the value permissible in case of necessity (and from the perspective of objective and benefit, the value cannot be ignored either). Nevertheless, the preponderant view is that payment should be in produce. (Mir'at al-Mafatih, Sharh Mishkat al-Masabih, Hadith 1833)

Benefits and Issues:
➊
Abu Sa'id did not agree with Mu'awiyah, and likewise, Abdullah ibn Umar was also not in agreement with Mu'awiyah on this issue, as has been mentioned in Hadith: 1825.

➋
A marfu' hadith regarding giving half a sa' of wheat per person as zakat al-fitr is mentioned in Jami' al-Tirmidhi. (Jami' al-Tirmidhi, Zakat, Chapter: What Has Been Related About Zakat al-Fitr, Hadith: 674)
But it is weak because Ibn Jurayj narrated from Amr ibn Shu'ayb with the word "an" (from), and Ibn Jurayj is a mudallis (one who practices tadlis).
The narration of such a narrator, when he narrates with "an," is not accepted. Therefore, the correct view is that the ruling of half a sa' is not the statement of the Prophet (sallallahu alayhi wa sallam), but rather the ijtihad (independent reasoning) of the noble Companions (radi Allahu anhum).
Caution also demands that whether it is wheat or anything else, the full sa' should be given as zakat al-fitr.

(1) The word "ta‘am" (food) can refer to wheat as well, because other items are mentioned separately; however, from a linguistic perspective, every edible thing (that which is consumed as food) can be called "ta‘am." And wheat will be included in this. Sayyiduna Abu Sa‘id al-Khudri radi Allahu anhu held the opinion that only one sa‘ (a specific measure) should be given for wheat. Furthermore, he was strongly opposed to the view of Hazrat Mu‘awiyah radi Allahu anhu that half a sa‘ of wheat could also be given; but this was not only the opinion of Sayyiduna Mu‘awiyah, rather, some other Companions radi Allahu anhum also held this view, such as Sayyiduna Jabir ibn ‘Abdullah radi Allahu anhu and others. See (Sunan al-Daraqutni: 2/346, and al-Rawdah al-Nadiyyah with al-Ta‘liqat al-Radiyyah: 1/549). Furthermore, this was not only the opinion or ijtihad (independent reasoning) of the Companions radi Allahu anhum, but there is also a hadith narrated from the Messenger of Allah sallallahu alayhi wa sallam regarding this, as has been mentioned in the benefits of hadith 2510. It is possible that Hazrat Abu Sa‘id al-Khudri radi Allahu anhu was not aware of that hadith, and this is not far-fetched. This led to further firmness in his stance. And Allah knows best.

(2) Raisins are prepared from grapes. Since grapes cannot be preserved for long, it is not permissible to give grapes as sadaqat al-fitr (obligatory charity at the end of Ramadan); rather, they should be dried and given in the form of raisins.

English Translation:

A sa’ (ṣā‘) consists of four mudd. Thus, half a sa’ of wheat, in terms of value, was equivalent to a full sa’ of dates and other such items. The sa’ is, in fact, a measure in the form of a container, not a unit of weight. It is evident that not every commodity placed in a container will have the same weight. Wheat will have a different weight, dates a different one, barley another, and raisins yet another. Therefore, the original principle is that a sa’ full of grain—whatever it may be—should be given. However, that specific sa’ is not available everywhere. Some scholars have claimed to possess the old Prophetic sa’ from Hijaz, and have also stated that it holds approximately two and a half kilograms of wheat. (As for the mudd measure, I myself have seen it in the Saeedi family.) Generally, the weight of the sa’ recorded in books also comes to about two and a half kilograms, because a ratl is ninety mithqal, and each mithqal is four and a half masha. Thus, a ratl is 405 = 4.5 x 90 masha. And one sa’ is five ratl, so a sa’ is 2,150 = 5 x 405 masha, which equals 180 tola, and one tola is 11.664 grams. Therefore, 2,099.52 = 11.664 x 180 grams. Thus, as a precaution in the giving of Sadaqat al-Fitr, two and a half kilograms of grain should be given. (See, Hadith: 2447)

According to the research of Shaykh al-Albani rahimahullah, the mention of "daqeeq" (flour) in the hadith is not correct. Most of the earlier scholars of hadith have also considered it to be unpreserved. See (Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i: 22/302-303). The rest of the hadith is hasan sahih (good and authentic). See also: (Irwa’ al-Ghalil: 3/338). However, since this (flour) is our common food, and there is also an explicit mention of wheat in the hadith, therefore, giving it as Sadaqat al-Fitr is permissible.

This opinion was not held by only Sayyiduna Muawiyah radi Allahu anhu, but some other noble Companions radi Allahu anhum also shared this view. See the benefits and issues of Hadith: 2514.

(1) In another narration from Abu Sa'id radi Allahu anhu, raisins and food are also mentioned, and even barley is mentioned. Wheat is not explicitly mentioned except that "food" may be understood to mean wheat.

(2) Cheese is prepared by heating milk. According to the majority of scholars, one sa‘ (a specific measure) of cheese should also be given, whereas Imam Abu Hanifah rahimahullah holds that it should be given according to its value. However, in the ahadith, one sa‘ is explicitly mentioned for cheese as well, and this is what is correct.

Takhrij al-Hadith: [وأخرجه البخاري 1506، ومسلم 985، من حديث مالك به]
Jurisprudential Points:
➊ This zakat al-fitr (charity of breaking the fast) is obligatory upon Muslims. See [ح 211]
➋ In one narration it is mentioned that we used to give zakat al-fitr... while the Messenger of Allah (sallallahu alayhi wa sallam) was among us. [صحيح مسلم : 985 2284] It is thus understood that the above hadith is marfu‘ (attributed directly to the Prophet).
➌ There is a difference of opinion regarding the weight of a sa‘ (Islamic measure) – the preferred view is that a sa‘ should be given according to two and a half kilograms in weight, so that a person does not remain in any doubt.
➍ From Sayyiduna Mu‘awiyah (radi Allahu anhu), half a sa‘ of wheat is established, but from the Messenger of Allah (sallallahu alayhi wa sallam) and Sayyiduna Abu Sa‘id al-Khudri (radi Allahu anhu) and others, a full sa‘ is established. Therefore, the preferred view is that a full sa‘ should be given.
➎ It is better and more virtuous that the sa‘ be given from wheat, barley, dates, raisins, or other fruits, grains, and foods. However, if there is a necessity or a valid Shar‘i excuse, then it is also permissible to pay the current monetary equivalent of a sa‘. The Caliph ‘Umar ibn ‘Abd al-‘Aziz (rahimahullah) wrote an order to ‘Adi in Basrah that for every person, half a dirham should be taken from the stipends of the people of the diwan. [مصنف ابن ابي شيبه 3/174 ح10368، وسنده صحيح]
◈ Abu Ishaq al-Sabi‘i used to say: I found people in Ramadan giving dirhams in place of food (ta‘am) for zakat al-fitr. [ابن ابئ شيبه ح 10371، و سنده صحيح]
➏ Sayyiduna ‘Abdullah ibn ‘Umar (radi Allahu anhu) used to give zakat al-fitr only from dates, except on one occasion (when dates were not available, so) he gave barley. [الموطأ 1/284 ح635، وسنده صحيح]
➐ Zakat al-fitr is the exclusive right of the needy (masakin). [ديكهئے سنن ابي داؤد : 1609، وسنده حسن]
Therefore, distributing it among the eight categories of zakat recipients is incorrect. See Zad al-Ma‘ad [2/22] and “Innovations in Acts of Worship and Their Refutation from the Prophetic Sunnah” [ص212]

Lexical Explanation 506:
كُنَّا نُعْطِیھَا — "We used to give it," meaning we used to pay the charity of Fitr (Fitrana).

صَاعًا مِن طَعَامٍ — The word "ta‘am" (food) is used here in contrast to the items mentioned afterwards, which indicates that there is a distinction and difference between "ta‘am" and the other types. There are various opinions regarding "ta‘am." According to some, it refers to wheat. Among the Arabs, when the word "ta‘am" is used, it generally means wheat. Another opinion is that "ta‘am" is a general term, and the details are mentioned afterwards. In some narrations, this is explicitly stated, so this opinion is the preferred one.

أَقِط — The "hamzah" has a fatḥah and the "qaf" has a kasrah underneath; it refers to cheese. It is actually milk that is dried and solidified, becoming as hard as stone.

فَلَا أَزَالُ أُخْرِجُہُ — "And I will always continue to give out one sa‘ (measure) as Fitrana, regardless of the type, whether it is wheat or another kind." One sa‘ is equal to five and one-third ratl, and this weight is equivalent to four mudd. According to modern calculations, the weight of one sa‘ is approximately two and a half kilograms.

Benefit 506:
Among the noble Companions (radi Allahu anhum ajma‘in), there was consensus, in light of the ahadith, to give one sa‘ from all types of food except wheat as Fitrana; there was only a difference of opinion regarding wheat. Mu‘awiyah (radi Allahu ta‘ala anhu), based on his own reasoning, suggested giving half a sa‘ of wheat. Since wheat was both expensive and scarce, some of the Companions (radi Allahu anhum ajma‘in) agreed with his opinion. See: (Sahih al-Bukhari, Kitab al-Zakah, Hadith: 1508, and Sahih Muslim, al-Zakah, Hadith: (18) -985). Imam Tirmidhi rahimahullah also pointed to this aforementioned difference among the Companions (radi Allahu anhum ajma‘in), stating: "Some of the scholars among the Companions of the Messenger of Allah (sallallahu alayhi wa sallam) held the view that one sa‘ should be given of everything except wheat, for which half a sa‘ suffices as Fitrana." (Jami‘ al-Tirmidhi, al-Zakah, Hadith: 673)

Now the question arises: Is this only the ijtihad (independent reasoning) of Mu‘awiyah (radi Allahu ta‘ala anhu), or is there evidence for it from the Sunnah as well? Yes, there are also marfu‘ (Prophetic) ahadith on this matter, which some scholars have declared weak, but the preferred view is that there are many supporting narrations for the hadith of half a sa‘ of wheat, as Shaykh al-Albani rahimahullah states «وَ لِلحَدِيْثِ شَوَاهِدٌ كَثِيرَةٌ» (al-Sahihah: 171, 3). The hadith is: "Give one sa‘ of wheat (burr) or qumḥ (another type of wheat) between two people..." This hadith makes it clear that half a sa‘ can be given to one person. This is also supported by the authentic statement of Jabir ibn ‘Abdullah (radi Allahu ta‘ala anhu), who said: "The charity of Fitr is obligatory upon every Muslim, young or old, slave or free, (in the amount of) two mudd of wheat (i.e., half a sa‘)..." (Sunan al-Daraqutni: 2/346)

From this discussion, it is clear that this was not only the opinion of Mu‘awiyah (radi Allahu ta‘ala anhu), but other Companions (radi Allahu anhum ajma‘in) also agreed with him, and this opinion is supported by authentic marfu‘ hadith as well. Therefore, if someone gives half a sa‘ of wheat as Fitrana instead of a full sa‘, then insha’Allah this is also permissible. For further details, see: (Sunan Abi Dawud (detailed) by al-Albani: 5/324). However, it is better and preferable to give a full sa‘ of wheat, as this is also supported by the general ahadith. And Allah knows best.

Benefit:
The weight of one sa‘ (صاع) is approximately two and a half kilograms. According to one’s ability, two and a half kilograms of any of the aforementioned foodstuffs, or its equivalent value, should be given on behalf of each member of the household.