Bukhari

Hadith Commentary:
(1)
It is not necessary to be a possessor of the nisab (minimum amount of wealth liable for zakat) in order to pay the sadaqat al-fitr (charity of breaking the fast); rather, it is obligatory upon every person who, on the day of Eid, possesses surplus grain beyond the food needs of his family, sufficient to pay the fitrah on behalf of every member of the household.

Imam Ibn Taymiyyah rahimahullah states that in zakat al-fitr, the ownership of nisab is not considered; rather, it is obligatory upon every person who, on the night and day of Eid, possesses one sa‘ (approx. 2.5–3 kg) of surplus grain beyond his own food. This is also the opinion of the majority (jumhur).
(al-Jami‘ li’l-Ikhtiyarat al-Fiqhiyyah: 1/408, 412)

In this hadith, the payment of one sa‘ as fitrah is mentioned. However, Asma’ bint Abi Bakr radi Allahu anha states that during the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, we used to pay two mudd (i.e., half a sa‘) of wheat as fitrah.
(Musnad Ahmad: 6/350)

Allamah Ibn al-Qayyim rahimahullah has also adopted this position and, with reference to several ahadith, has considered it to be strong. For the sake of brevity, we suffice with the reference from Zad al-Ma‘ad.
(Zad al-Ma‘ad li Ibn al-Qayyim, Chapter on His Guidance sallallahu alayhi wa sallam regarding Zakat al-Fitr: 2/19, 20)

Allamah al-Albani rahimahullah writes:
It is permissible to pay half a sa‘ of wheat as fitrah. Shaykh al-Islam’s inclination is also towards this.
(Tamam al-Minnah: 387)

Allamah Ibn Hazm has mentioned numerous ahadith and athar (narrations from the Companions) from which it is understood that half a sa‘ of wheat can also be given.
(al-Muhalla Ibn Hazm: 6/129)

In Arabia, wheat was more valuable compared to other food items, hence half a sa‘ was considered sufficient. Since wheat is commonly available in our region, we should pay one sa‘ of wheat; however, for the poor and needy, there is allowance to pay half a sa‘.

(2)
The Messenger of Allah sallallahu alayhi wa sallam has mentioned two objectives of sadaqat al-fitr, the details of which are as follows:
During Ramadan, abstention is not limited to food and drink alone; rather, it is also necessary to control every limb, especially the tongue. However, despite caution, shortcomings do occur from the fasting person. To compensate for such mistakes, sadaqat al-fitr has been legislated as an expiation (kaffarah).

In a Muslim society, not everyone is equal; some are affluent while others are poor and needy. Allah, the Exalted, has allocated a share for the poor and destitute in the wealth of the rich, and sadaqat al-fitr is a practical means of fulfilling this right.

The Messenger of Allah sallallahu alayhi wa sallam has indicated these objectives in the following words:
“Sadaqat al-fitr is a means of purification for the fasting people from indecent speech and vain talk, and a source of food for the poor.”
(Sunan Abi Dawud, Book of Zakat, Hadith: 1609)

Hadith Commentary:
What is meant by the obligation of Zakat al-Fitr (charity of breaking the fast) upon a slave and a bondwoman is that their owner gives the charity on their behalf.
Some have said that this charity is first obligatory upon the slave and bondwoman themselves, and then the owner assumes the responsibility to pay it on their behalf.
(Wahidi)
The obligation of Zakat al-Fitr is such that it is even obligatory upon one who possesses more grain or food than is needed for a single day.
Because the Messenger of Allah (sallallahu alayhi wa sallam) said:
«صَاعٌ مِنْ بُرٍّ، أَوْ قَمْحٍ عَلَى كُلِّ اثْنَيْنِ صَغِيرٍ أَوْ كَبِيرٍ، حُرٍّ أَوْ عَبْدٍ، ذَكَرٍ أَوْ أُنْثَى، أَمَّا غَنِيُّكُمْ فَيُزَكِّيهِ اللَّهُ، وَأَمَّا فَقِيرُكُمْ، فَيَرُدُّ اللَّهُ تَعَالَى عَلَيْهِ أَكْثَرَ مِمَّا أَعْطَى» (Abu Dawud)
That is, one sa‘ (a specific measure) of wheat should be given on behalf of both young and old, free and slave, male and female. Due to this charity, Allah the Exalted will purify the wealthy from sins (their fast will be purified),
and He will give the poor even more than what they have been given.
By "sa‘" is meant the Hijazi sa‘, which was prevalent in Madinah Munawwarah during the time of the Messenger of Allah (sallallahu alayhi wa sallam), not the Iraqi sa‘.
The weight of the Hijazi sa‘, according to the seer (a traditional measure) of eighty tolah (a unit of weight), is approximately two and three-quarter seer. Hazrat Maulana Ubaidullah Sahib Shaykh al-Hadith (rahimahullah) states:
وهو خمسة أرطال وثلث رطل بالبغدادي، ويقال له:
الصاع الحجازي؛ لأنه كان مستعملا في بلاد الحجاز، وهو الصاع الذي كان مستعملاً في زمن النبي - صلى الله عليه وسلم -، وبه كانوا يخرجون صدقة الفطر. وزكاة المعشرات وغيرهما من الحقوق الواجبة المقدرة في عهد النبي - صلى الله عليه وسلم -، وبه قال مالك والشافعي وأحمد وأبويوسف وعلماء الحجاز. وقال أبوحنيفة ومحمد. بالصاع العراقي، وهو ثمانية أرطال بالرطل المذكور. وإنما قيل له العراقي، لأنه كان مستعملاً في بلاد العراق، وهو الذي يقال له الصاع الحجاجي؛ لأنه أبرزة الحجاج الوالي، وكان أبويوسف يقول كقول أبي حنيفة ثم رجع إلى قول الجمهور، لما تناظر مع مالك بالمدينة فأراه الصيعان التي توراثها أهل المدينة عن إسلافهم من زمن النبي - صلى الله عليه وسلم.
(Mir‘at, vol. 3, p. 93)
The weight of a sa‘ is five ratl and one-third ratl according to the Baghdadi measure; this is called the Hijazi sa‘, which was prevalent in Hijaz during the time of the Messenger of Allah (sallallahu alayhi wa sallam).
And in the era of Prophethood, Zakat al-Fitr, the grain for ‘ushr (tithe), and other obligatory rights in the form of commodities were paid by weighing with this sa‘.
This is the view of Imam Malik (rahimahullah), Imam Shafi‘i (rahimahullah), Imam Ahmad (rahimahullah), Imam Abu Yusuf (rahimahullah), and the scholars of Hijaz.
Imam Abu Hanifah (rahimahullah) and Imam Muhammad (rahimahullah) consider the Iraqi sa‘ to be intended,
which was prevalent in the lands of Iraq,
and which is also called the Hajjaji sa‘.
Its weight is equal to eight ratl as mentioned. Imam Abu Yusuf (rahimahullah) also used to give fatwa according to the opinion of his esteemed teacher Imam Abu Hanifah (rahimahullah), but when he traveled to Madinah and discussed this matter with the Imam of Madinah, Imam Malik (rahimahullah), Imam Malik (rahimahullah) gathered many old sa‘ measures of Madinah,
which the people of Madinah had inherited from the time of the Messenger of Allah (sallallahu alayhi wa sallam) and which were in use during the Prophetic era. When they were weighed, they amounted to five and one-third Baghdadi ratl.
Thus, Hazrat Imam Abu Yusuf (rahimahullah) turned to the opinion of the majority in this matter.
It was called the Hajjaji sa‘ because it was introduced by the governor Hajjaj.
According to the above calculation, the weight of the Hijazi sa‘ is 234 tolah, which is three seer less six tolah, according to the seer of eighty (80) tolah.

Hadith Commentary:
(1)
What is meant by the obligation of zakat al-fitr (charity of breaking the fast) upon a male or female slave is that their owner will give the charity on their behalf, just as in another narration it is mentioned that zakat al-fitr is obligatory upon a small child, but it is his guardian who pays it on his behalf.

(2)
It should be noted that the addition of "min al-muslimin" (from among the Muslims) is narrated by all of Imam Malik’s students, except Qutaybah ibn Sa‘id, who does not mention it. This means that being Muslim is a condition for the obligation of zakat al-fitr, and its implication is that it is not obligatory for a disbeliever to pay it.

(3)
The question arises: Is a Muslim master obligated to pay zakat al-fitr on behalf of his non-Muslim slave or not? The majority opinion is that zakat al-fitr is not paid on behalf of a disbelieving slave. However, the Hanafi scholars have taken the position that the master must pay zakat al-fitr for his non-Muslim slave, but this position is questionable. However, regarding the narrator of the hadith, Ibn ‘Umar (radi Allahu anhu), it is reported in narrations that he used to pay zakat al-fitr on behalf of all his household members, whether they were free or slaves, young or old, Muslim slaves or disbelievers.

Hafiz Ibn Hajar (rahimahullah) has answered that he used to do this as a voluntary act (nafl), and there was no obligation in this regard.
(Fath al-Bari: 3/467)

The Messenger of Allah (sallallahu alayhi wa sallam) has commanded that zakat al-fitr be paid on behalf of every person under one’s care, whether he is old or young, free or slave.
(Sunan al-Daraqutni: 2/14)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah’s purpose with this chapter heading is that if slaves are for trade, then zakat is obligatory on their value without distinguishing between Muslim and non-Muslim slaves.
And if they are not for trade, then their fitrah (obligatory charity at the end of Ramadan) should be paid, but only for those slaves who are Muslims.

(2)
From this hadith, it is also understood that sadaqat al-fitr (charity of breaking the fast) should be given from that type of food which is used as staple food for most of the year. A better quality than this can also be given as fitrah, but it is not permissible to give something of lesser quality as fitrah.
However, the spirit of following the Sunnah was strong in Ibn Umar radi Allahu anhu. Thus, Abu Majliz rahimahullah says:
Once I said to him:
Allah Ta’ala has now granted abundance and wheat is superior to dates, so you should give sadaqat al-fitr from wheat instead of dates. He replied:
In the matter of giving sadaqat al-fitr, I prefer to follow the path that my companions adopted.
(Fath al-Bari: 3/474)

(3)
From this hadith, it is also understood that sadaqat al-fitr can be given one or two days in advance.
According to us, the purpose of sadaqat al-fitr is “the feeding of the poor,” as clarified in the hadith
(Sunan Abi Dawud, Zakat, Hadith: 1609).
On this basis, only edible items should be given as fitrah; giving its price or the like is questionable.
And Allah knows best.

Hadith Commentary:
(1)
By "two mudd" is meant half a sa‘, because there are four mudd in one sa‘.
From this narration, it is understood that the fitrah (obligatory charity at the end of Ramadan) can also be given as one sa‘ of dates. During the time of Mu‘awiyah radi Allahu anhu, wheat began to arrive in abundance in Madinah from the region of Sham (Greater Syria), so he, considering its value, equated half a sa‘ of wheat to one sa‘ of barley. As Ibn ‘Umar radi Allahu anhu himself states, when the era of Sayyiduna Mu‘awiyah radi Allahu anhu came, people began to consider half a sa‘ of wheat as equivalent to one sa‘ of barley.
(: Sahih Ibn Khuzaymah: 4/81)
As Abu Sa‘id al-Khudri radi Allahu anhu has explicitly stated, when the era of Amir Mu‘awiyah radi Allahu anhu arrived and wheat began to be imported, he said that one mudd of wheat is equal to two mudd of other grains.
(: Sahih al-Bukhari, Zakat, Hadith: 1508)
However, in one narration of Abu Dawud, it is mentioned that during the caliphate of ‘Umar radi Allahu anhu, when wheat began to arrive in Madinah, he equated half a sa‘ of wheat to one sa‘ of other grains.
(: Sunan Abi Dawud, Zakat, Hadith: 1614)
Hafiz Ibn Hajar rahimahullah has mentioned, with reference to Imam Muslim rahimahullah, that the aforementioned narration is based on the error (wahm) of a narrator, ‘Abd al-‘Aziz ibn Abi Rawwad, and Imam Muslim rahimahullah has refuted it in (Kitab al-Tamyeez, pp. 43–45, Hadith: 92, 93).
(: Fath al-Bari: 3/469)

Hadith Commentary:
(1)
From a linguistic perspective, "fard" means to prescribe or to set. In technical usage, this word comes in the sense of "wajib" (obligatory). In some narrations, Sadaqat al-Fitr is referred to as Zakat al-Fitr.
(Sunan al-Nasa'i, al-Zakah, Hadith: 2506)
This also supports the obligation (fardiyyah) of Sadaqat al-Fitr.

(2)
Some individuals claim that its obligation has been abrogated.
They present the following hadith as evidence:
Hazrat Qays ibn Sa‘d (radi Allahu anhu) says that the Messenger of Allah (sallallahu alayhi wa sallam) commanded us to give Sadaqat al-Fitr before the command for Zakat of wealth was revealed. When the rulings of Zakat were revealed, he neither gave any command regarding it nor forbade its payment; however, we continued to give it.
(Sunan al-Nasa'i, al-Zakah, Hadith: 2508)
Hafiz Ibn Hajar (rahimahullah) has answered this by stating that when Sadaqat al-Fitr was already declared obligatory (fard), its obligation would not be abrogated with the revelation of Zakat of wealth, because the revelation of one obligation does not necessitate the abrogation of another, especially since both have distinct natures: Sadaqat al-Fitr is related to persons (nufus), while Zakat of wealth pertains to people’s wealth and possessions.
(Fath al-Bari: 3/463)

Hadith Commentary: Benefits and Issues:

➊ Ramadan was made obligatory in 2 AH, and in the same year, the obligation of Fitrana (Zakat al-Fitr) was established. According to Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, Zakat al-Fitr is obligatory (fard), while according to the Hanafis, it is necessary (wajib). According to another opinion of Imam Malik rahimahullah, it is an emphasized Sunnah (sunnah mu’akkadah). According to one opinion of Imam Malik rahimahullah, the new opinion (qawl jadid) of Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, Zakat al-Fitr becomes obligatory at sunset on the night of Eid. According to Imam Abu Hanifah rahimahullah, Imam Layth rahimahullah, the old opinion (qawl qadim) of Imam Shafi'i rahimahullah, and the other opinion of Imam Malik rahimahullah, it becomes obligatory at the time of Fajr on the day of Eid. That is, it will apply to all individuals present at that time.

➋ Zakat al-Fitr is obligatory upon all Muslim individuals; there is no distinction between young and old, free and slave, or male and female. And it must be given before Eid al-Fitr. This is the position of Imam Malik rahimahullah and Imam Ahmad rahimahullah. According to Imam Shafi'i rahimahullah, Fitrana is obligatory upon the person who possesses food for himself and his family for the day of Eid and the following day. According to Imam Abu Hanifah rahimahullah, it is necessary (wajib) upon the one who is sahib al-nisab (possessor of the minimum amount upon which zakat is due) on the day of Eid, i.e., upon whom zakat is obligatory.

➌ According to Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, the Fitrana of a woman is the responsibility of her husband, while according to Imam Abu Hanifah rahimahullah, a woman will pay her own Fitrana.

➍ According to the majority of the Ummah, the Fitrana of a slave is the responsibility of the owner, provided that the slave is Muslim.

➎ Except for wheat and grapes, Fitrana must be given as one sa‘ (a specific measure) from every type of produce, by consensus. According to the majority of the Ummah, one sa‘ must also be given from wheat and grapes, because during the time of the Prophet sallallahu alayhi wa sallam, one sa‘ was given from every type. Amir Mu'awiyah radi Allahu anhu, due to wheat being foreign and expensive, set its amount as half a sa‘. This means that if we do not give Fitrana from a type of produce that we import and which is much more expensive compared to our local produce—for example, dates and grapes—then we may give half a sa‘. However, the better practice is to give one sa‘ from every type, as will be mentioned ahead in the hadith of Abu Sa‘id al-Khudri radi Allahu anhu. But according to Imam Abu Hanifah rahimahullah and Imam Ahmad rahimahullah, half a sa‘ should be given from wheat and raisins (munnqa).

Commentary: 1؎ :
In this narration, the word ((فَرَضَ)) is used, which means obligatory and mandatory.
From this, it is understood that Sadaqat al-Fitr is obligatory (fard). Some people have taken ((فَرَضَ)) in the meaning of "qaddara" (to prescribe/estimate), but this is completely contrary to the apparent meaning.
These people say that the restriction of ((مِنْ الْمُسْلِمِينَ)) in the narration is incidental.

1611. English Commentary:
➊ This hadith of Abdullah bin Muslima was received from Imam Malik rahimahullah in two ways. One, as a narration (tahdith), Imam Sahib recited it in the gathering of students or it was read to them. The second way is that he recited it specifically to Abdullah bin Muslima. And in this second instance, the specification of (min Ramadan) was also mentioned.

➋ (Sa‘) is a vessel used for measuring grain, which contains four mudd. And one mudd is the amount that can be held by joining together the two hands of a person of average build. In this regard, the standard is the measurement of the people of Madinah, as is mentioned in the hadith: “The weight is the weight of the people of Makkah and the measure is the measure of the people of Madinah.” (Sunan Abi Dawud, Al-Buyu‘, Hadith 3340). That is, the weight of the people of Makkah is considered valid, and the measure (filling up a vessel to measure something) is that of the people of Madinah. And it has already been mentioned that one sa‘ of wheat is approximately two and a half kilograms, more or less.

1614. Commentary: Al-Hafiz al-Mundhiri has written that the narrator of this hadith, Abdul Aziz ibn Abi Rawad, is weak. Also, the mention of Umar radi Allahu anhu in this narration is an error. The correct version is that it refers to Muawiyah radi Allahu anhu. (Al-Allamah al-Albani rahimahullah) However, it is established from a group of Companions—Ali radi Allahu anhu, Abu Hurairah radi Allahu anhu, Jabir radi Allahu anhu, Ibn Abbas radi Allahu anhu, Ibn al-Zubayr radi Allahu anhu, and his mother Asma bint Abi Bakr radi Allahu anha—that they gave half a sa‘ of wheat. But consensus (ijma‘) of all the Companions radi Allahu anhum ajma‘in on this preference is not established; rather, there has been disagreement, and therefore it cannot be made a binding proof. (Al-Rawdah al-Nadiyyah) As is mentioned in the following two hadiths regarding the practice of Abdullah radi Allahu anhu and Abu Sa‘id al-Khudri radi Allahu anhu, therefore, the correct and preferred view is that a full sa‘ should be given, whether it is wheat or something else.

Benefits and Issues:

➊ In Madinah Munawwarah, the common food of the people was barley and dates, hence these were mentioned.

➋ For as many members as there are in the household, that many sa‘ (a specific measure) of zakat al-fitr should be given.

➌ The zakat al-fitr of a Muslim slave is the responsibility of the master.

➍ Similarly, the zakat al-fitr of children and women is the responsibility of the person who is responsible for their other necessary expenses.

➎ Some scholars have adopted the position of giving zakat al-fitr in cash, but from the Prophetic commands and the noble example of the Companions, it is evident that zakat al-fitr should be given from the staple food of the household, such as wheat, rice, dates, etc.

Benefits and Issues:
➊
A sa’ (ṣā‘) is a measure, similar to what we have as a “topa” (a local measure). Whatever is commonly used as food should be measured with this measure to pay the charity of Fitr (ṣadaqat al-fiṭr).

➋
The estimate of this measure is 5 and 1/3 ratl, which is approximately two and a half kilograms, and according to some, it is 2100 grams. Abdullah ibn Umar radi Allahu anhu did not agree with the ijtihad (independent reasoning) that half a sa’ of wheat is equal to one sa’ of dates. The opinion that half a sa’ of wheat is sufficient is that of Muawiyah radi Allahu anhu, as is mentioned in hadith 1829.

(1) This charity is called the zakat of Ramadan because it becomes obligatory due to the fasts of the blessed month of Ramadan, and it is called sadaqat al-fitr because its payment becomes obligatory at the time of iftar, that is, at the conclusion of Ramadan, just as this Eid is called Eid al-Fitr.

(2) Sadaqat al-fitr is also obligatory upon a slave, but its payment will be made by his owner, provided that the owner is a Muslim. If the owner does not pay and the slave has the means, then he himself should pay it. If the owner is a disbeliever and the slave does not have the means, then it is excused for him, because: ﴿لا يُكَلِّفُ اللَّهُ نَفْسًا إِلا وُسْعَهَا﴾ ()

(3) “One sa‘ of dates or barley.” In that era, these two things were the common food in Arabia, therefore, one sa‘ was prescribed from them. Wheat was not commonly used; later, when a period of affluence came, people generally began to eat wheat, but wheat was much more expensive compared to dates and barley, so, when calculating the price, half a sa‘ of wheat was considered equivalent to one sa‘ of dates or barley. This was, in a sense, a concession, and it should be regarded as such, because in our times wheat is much cheaper than dates, so now giving one sa‘ of it is preferable, and this is also in complete accordance with wisdom.

(1) Sadaqat al-Fitr is obligatory upon every rich and poor person. Even one who is himself needy and destitute, although he is eligible to receive it, should still give his own Sadaqat al-Fitr from whatever Sadaqat al-Fitr he collects. Furthermore, fasting is not a condition for its obligation. If someone, due to a legitimate Shar‘i excuse, did not fast, Sadaqat al-Fitr is still obligatory upon him, even upon a newborn child, a very elderly person, a sick person, and a traveler.

(2) One sa‘ (صاع) is 2 kilograms and 100 grams, which is commonly referred to as approximately two and a half kilograms. The details, insha’Allah, will come ahead in the benefits of (Hadith: 2515).

(1) Sadaqat al-Fitr is an act of worship. It becomes obligatory due to fasting. Its payment is made before Eid al-Fitr. All these matters are specific to Muslims, therefore it will only be obligatory upon a Muslim; it will not be obligatory upon a disbeliever. The words "min al-muslimin" are clear evidence of this. However, according to the Hanafis, it is obligatory even upon a disbelieving slave. Their evidence is this hadith: [ليسَ في العَبْدِ صَدَقَةٌ إلّا صَدَقَةُ الفِطْرِ] "Upon a Muslim, Sadaqat al-Fitr is only obligatory for his slave." (Sahih Muslim, al-Zakat, Hadith: 10982) In the hadith, "abd" (slave) is general, whether he is Muslim or disbeliever, but this hadith is general and its meaning will be determined in the light of another explicit hadith, and that is the aforementioned hadith in which it is clarified that those on whose behalf it is given must be Muslim. And the hadith under discussion is also specific; the principle is that the general is interpreted in light of the specific, thus the meaning of both ahadith remains intact and no contradiction arises between them. Imam Tahawi, while responding to the aforementioned hadith, states that the condition of "min al-muslimin" pertains to the ones who give out the charity, i.e., those who pay the Sadaqat, not to those on whose behalf the charity is given. However, this interpretation is baseless and meaningless in light of other evidences and narrations, because in this hadith, the slave is mentioned, and in another authentic hadith, the child is also mentioned—are they also to be counted among those who pay out? Furthermore, it is clear from the hadith of Sahih Muslim that the condition of "min al-muslimin" pertains to those on whose behalf Sadaqat al-Fitr is to be given. [عَلٰی کُلِّ نَفْسٍ مِنَ الْمُسْلِمِیْنَ، حُرٍّ اَوْ عَبْدٍ…] "It is obligatory upon every individual among the Muslims, whether he is free or a slave." (Sahih Muslim, al-Zakat, Hadith: 984/16) When a disbeliever is not even eligible for obligation, then how can it be paid on his behalf?

(2) From the words "every Muslim," it is understood that even the poor and needy will pay Sadaqat al-Fitr.

(3) "The Zakat of Ramadan." In another narration, the Messenger of Allah (sallallahu alayhi wa sallam) has stated two objectives of Sadaqat al-Fitr: [طُھْرَۃً لِلصِّیَامِ… وَطُعْمَۃً لِلْمَسَاکِیْن] (Sunan Abi Dawud, al-Zakat, Hadith: 1609) That it will purify the fasts that have been performed and cleanse the fast from the impurity of vain talk, and also provide food for the needy. Therefore, it is appropriate to call Sadaqat al-Fitr the Zakat of fasting or of Ramadan. Here, Zakat means purification. (For further discussions, see Hadith: 2510)

(1) The payment of Sadaqat al-Fitr is obligatory before the Eid al-Fitr prayer. Charity given after the prayer will not be considered Sadaqat al-Fitr, and the person who delays will be deprived of fulfilling this obligation. In Sunan Abu Dawud, there is a hadith that whoever gives Sadaqat al-Fitr before Eid, it is accepted, and if it is given after Eid, it will be considered as one of the general charities. See (Sunan Abi Dawud, Zakat, Hadith: 1609).

(2) Sadaqat al-Fitr can also be given before its due time, because the objective is to fulfill the need of the poor. Especially if Sadaqat al-Fitr is to be collected and distributed collectively, then it must necessarily be gathered before the time. There is no harm in this. It is established from some Companions that Sadaqat al-Fitr was collected a few days in advance.

Urdu marginal note:
For the amount of Sadaqat al-Fitr, see Hadith: 2502.

Takhrij al-Hadith: [وأخرجه البخاري 1504، ومسلم 984، من حديث مالك به]
Jurisprudential Points:
➊ This zakat al-fitr is obligatory upon Muslims. See: [ح211]
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, 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, grapes, or other fruits, grains, and foodstuffs, but if there is a necessity or a valid Shar‘i excuse, then payment with the current monetary equivalent of a sa‘ is also permissible. Caliph ‘Umar ibn ‘Abd al-‘Aziz (rahimahullah) wrote an order to ‘Adi in Basra that for every person among the people of the diwan, half a dirham should be taken from their stipends. [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:
Bāb Ṣadaqat al-Fiṭr: Giving the charity of Fiṭr (Fiṭrah) at the end of Ramadan. According to Imam Qastallani rahimahullah, the obligation of Fiṭrah was established in the month of Ramadan, only two days before Eid, in the second year of Hijrah. "Faraḍa" means it was made obligatory and binding. This is a clear proof of the obligation (wujūb) of the charity of Fiṭr (Fiṭrah). There is also an opinion that "Faraḍa" is used in the sense of "Qadara" (to determine), but this is entirely contrary to the apparent meaning.

Min al-Muslimīn: That is, not from the disbelievers; therefore, the charity of Fiṭr is not given on behalf of a disbelieving slave.

Ughnūhum: This is the imperative form from "Ighnā’". The pronoun is plural and is in the accusative case because it is the object, referring to the poor (fuqarā’), i.e., by "hum" is meant the needy and destitute people.

‘An al-ṭawāf: To make them free from wandering in streets and markets for the sake of begging, and to prevent them from stretching their hands before people to ask for their financial needs. This independence can only be achieved if the Fiṭrah is given before the Eid prayer is performed.

Benefits and Issues 505:
➊ From this hadith, it is understood that Fiṭrah is obligatory upon all members of the Muslim community, and its payment is also commanded to be made before the prayer, so that the needy members of society may become free from asking on that day and can participate in the joys with the general Muslims.
➋ The Messenger of Allah sallallahu alayhi wa sallam fixed the amount of Fiṭrah as one ṣā‘.
➌ Some scholars have adopted the position of giving cash in Ṣadaqat al-Fiṭr, but from the statements of the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum, it is evident that in Ṣadaqat al-Fiṭr, that commodity should be given which is the general food of the household, such as wheat, rice, dates, etc.
➍ There is no Fiṭrah for a non-Muslim slave; however, for all those individuals whose maintenance is the responsibility of someone, their Fiṭrah will be paid by that person.
➎ It is established from the hadith that being the owner of the niṣāb (minimum amount of wealth) is not a condition for Ṣadaqat al-Fiṭr.
➏ The word "farḍ" indicates that giving Fiṭrah is extremely necessary and obligatory. Imam Ishaq ibn Rahwayh rahimahullah even claimed consensus (ijmā‘) on the obligation of Fiṭrah.