Issues of Zakat in the Light of the Quran and Hadith: Volume 01: Page 297
Peace be upon you and the mercy of Allah and His blessings.
Statement on Zakat al-Fitr
And peace be upon you and the mercy of Allah and His blessings!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Zakat al-Fitr (Fitrana) is related to the month of Ramadan. It is called "Zakat al-Fitr" because it is paid after the completion of fasting.
The obligation of Zakat al-Fitr (its necessity) is established through the Book, Sunnah, and consensus. Allah, the Exalted, states:
﴿قَد أَفلَحَ مَن تَزَكّىٰ ﴿١٤﴾... سورة الاعلىٰ
"Indeed, he has succeeded who purifies himself."
According to some of the righteous predecessors, the term "تَزَكّىٰ" here refers to the payment of Zakat al-Fitr. Furthermore, Zakat al-Fitr is included in the general ruling of the verse "وَآتُوا الزَّكَاةَ".
In the Prophetic Hadith, it is mentioned:
"فَرَضَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، عَلَى العَبْدِ وَالحُرِّ، وَالذَّكَرِ وَالأُنْثَى، وَالصَّغِيرِ وَالكَبِيرِ، مِنَ المُسْلِمِينَ"
"The Messenger of Allah ﷺ made Zakat al-Fitr (Fitrana) obligatory upon every Muslim, whether free or slave, male or female, young or old, in the amount of one sa' of dates or one sa' of barley (etc.)."
The scholars have also reported the consensus of the people of Islam on this issue.
① It has been stated that the wisdom behind the legitimacy of Zakat al-Fitr is that due to the natural weaknesses of humans, the slips, sins, and frivolities that occur during the fasting of a fasting person are removed, and the fasting person becomes pure and clean.
② Additionally, it provides food for the needy.
③ Moreover, it is a means of expressing gratitude to Allah upon the completion of fasting.
② (This subject is reiterated for emphasis that) human weaknesses can lead to trivialities and sins during fasting, the effects of which are removed by Sadaqat al-Fitr, and the fasting person is purified, provisions for the needy are arranged, and gratitude is expressed to Allah تعالى at the conclusion of Ramadan.
③ Sadaqat al-Fitr is obligatory upon every Muslim, whether:
◈ male or female
◈ child or adult
◈ free or slave
As clearly mentioned in the above Hadith.
④ The amount of Sadaqat al-Fitr is “one Sa' of Nabawi”.
As for the type (of item), it can be any one item that is a staple food for the people of that region, such as:
◈ wheat
◈ barley
◈ dates
◈ raisins
◈ cheese
◈ rice
◈ corn, etc.
⑤ The best time to give Sadaqat al-Fitr is from sunset on the night of the 1st of Shawwal (Eid) until just before the Eid prayer.
However, it can also be given one or two days before Eid.
It has been reported in Sahih al-Bukhari that the Companions رضي الله عنهم اجمعین would give their Fitrana one or two days before Eid.
This practice of theirs in this matter holds the status of consensus.
⑥ It is best that the Zakat al-Fitr is paid before the Eid prayer. If a person is unable to pay it before the Eid prayer due to some excuse, then it should be paid afterwards as a compensatory act.
It is narrated from Sayyidina Ibn Abbas رضي الله تعالیٰ عنہ:
"أدَّاهَا قَبلَ الصَّلَاةِ فَهِيَ زَكَاةٌ مَقبُولَةٌ، وَمَن أدَّاهَا بَعدَ الصَّلَاةِ فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ"
"Whoever pays Zakat al-Fitr before the Eid prayer, it is an accepted Zakat, and whoever pays it after the prayer, it is just one of the general charities."
And whoever delays it without excuse at the appointed time will certainly be sinful, as this is contrary to the command of the Messenger ﷺ.
⑦ A Muslim should pay Zakat al-Fitr on behalf of himself and those for whom he is responsible for their sustenance, such as:
◈ Wives
◈ Children
◈ And other dependent relatives
He should pay Zakat al-Fitr on behalf of all of them.
The evidence for this is the saying of the Prophet ﷺ:
"أن النبي صلى الله عليه وسلم فرض زكاة الفطر على الصغير والكبير، والذكر والأنثى، مِمَّن تمونون"
"The Prophet ﷺ made Zakat al-Fitr obligatory on every small and large person, and on every man and woman (especially) among those whom you support."
⑧ It is recommended to pay Zakat al-Fitr on behalf of a child who is still in the womb. This was the practice of Sayyidina Uthman ibn Affan رضي الله تعالیٰ عنہ.
⑨ If a person has taken the responsibility of paying Zakat al-Fitr on behalf of another, but that other person pays their own Zakat al-Fitr without permission, then that payment will suffice, because originally the Zakat al-Fitr was obligatory on that other person, not on the responsible one.
And if a person pays Zakat al-Fitr on behalf of someone whose maintenance is not his responsibility, it will only be valid if he has given permission. If paid without permission, it will not be valid.
⑩ Here, the words of Ibn Qayyim رحمه الله are mentioned regarding the items of Zakat al-Fitr:
“The hadith mentions five items: wheat, barley, dates, raisins, and cheese. These were the common food of the people of Medina. If the food of a region is different from these items, then they should pay Zakat al-Fitr in the same quantity of those items, for example, milk, meat, or fish, etc. This is the opinion of the majority of scholars and it is correct, because the purpose of Zakat al-Fitr is to provide food for the poor on the day of Eid, and this purpose is better achieved through the local food of each region. Therefore, giving flour as Zakat al-Fitr is also valid, although there is no authentic narration regarding this. Providing cooked bread or prepared food, although more beneficial for the poor and reduces their hardship, is still less preferable than grain and cereals because they can be stored.”
⑪ Shaykh al-Islam Ibn Taymiyyah رحمه الله states:
“Although the hadith mentions five specified items, it is more appropriate to pay Zakat al-Fitr in the item that is the common food of the people of that region, such as rice, etc. Imam Ahmad رحمه الله also holds this opinion, and this is the position of most scholars, and it is correct, because the primary purpose of the obligation of charity is compassion for the poor and needy.”
⑫ It is against the Sunnah to give the cash value (in rupees) of grains and goods instead of the actual items for Sadaqat al-Fitr. Therefore, according to this position, it is not sufficient, as it has not been reported that the Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین paid the price of goods for Sadaqat al-Fitr.
The statement of Imam Ahmad رحمه الله is reported:
“Cash value should not be given for Sadaqat al-Fitr.” Someone said: Some people claim that Umar ibn Abdul Aziz رحمه الله was in favor of giving cash value. Imam Ahmad ibn Hanbal رحمه الله replied: “Are these people talking about someone’s statement while disregarding the command of the Messenger of Allah ﷺ? Whereas Sayyidina Ibn Umar رضي الله عنه has said that the Messenger of Allah ﷺ made (a sa' of wheat, barley… as Sadaqat al-Fitr) obligatory.”
⑬ Sadaqat al-Fitr should be delivered to the eligible recipients within the specified time, either personally or through a trusted representative. If it is not possible to reach a specific needy person, or if there is no one available to deliver it, then it should be given to another needy or poor person.
Some people make a mistake: they hand over Sadaqat al-Fitr to someone who is not a representative or responsible for the eligible recipient. It is not correct to entrust it to such a person, thus it is important to draw attention to this issue.
The most important aspect of the rulings on Zakat is to recognize the legitimate recipients, so that Zakat reaches the correct place and the rightful beneficiaries, and the payer is absolved of their responsibility.
My Muslim brother! When Zakat becomes obligatory on wealth, it should be paid immediately without delay. The command of Allah تعالى in "وَآتُوا الزَّكَاةَ" is in the "وَآتُوا" imperative form, which demands immediate payment.
It is narrated from Sayyida Aisha رضي الله عنها that the Prophet ﷺ said:
"ماخالطت الصدقة مالاً قط إلا أهلكته"
"When Zakat mixes with wealth (without being separated), it destroys that wealth."
Therefore, to avoid the destruction of wealth, Zakat should be separated and paid as soon as possible. Furthermore, the needs of the poor and needy also necessitate that the wealth of Zakat reaches the deserving individuals immediately. Delay results in their loss, and it is also possible that the one who procrastinates after Zakat becomes obligatory may face an obstacle or death, turning this obligation into a debt.
The prompt payment of Zakat demonstrates that the payer is free from stinginess and is acting with a sense of responsibility, and it is a means of attaining the pleasure of Allah تعالى.
Thus, when Zakat becomes obligatory, it should be paid immediately; however, there may be a valid reason for delay, such as:
◈ Hope of reaching a more needy recipient within a few days
◈ Or if the wealth is not available at that time, etc.
① Zakat is also obligatory on the wealth of children and the insane, because the evidence is general and there is no evidence for their exemption. It is the responsibility of their guardian to pay the Zakat, as this right becomes the guardian's duty based on representation.
② It is necessary to have the intention when giving Zakat, because the Messenger of Allah ﷺ said:
"إِنَّمَا الأعْمَالُ بِالنِّيَّاتِ"
"Actions are judged by intentions."
And paying Zakat is also an action.
③ It is preferable for the owner of the wealth to distribute the Zakat himself so that he can be assured that it has reached the deserving. However, he may also appoint a trustworthy person as a representative. If the Caliph of the Muslims requests Zakat for distribution, it should be handed over to him or his representative.
④ At the time of paying Zakat, both the giver and the receiver should say supplicatory words, for example:
◈ The giver of Zakat should say:
"اللَّهُمَّ اجْعَلْهَا مَغْنَمًا ، وَلَا تَجْعَلْهَا مَغْرَمًا"
"O Allah! Make it a means of gain for me, not a loss."
◈ And the receiver of Zakat should say:
"آجَرَكَ اللهُ فِيْمَا أعْطَيْتَ، وَجَعَلَهُ لَكَ طَهُوْراً، وبَارَكَ لَكَ فِيْمَا أبْقَيْتَ"
"May Allah reward you for what you have given, make it a means of purification for you, and bless your remaining wealth."
Allah, the Exalted, said:
﴿خُذ مِن أَموٰلِهِم صَدَقَةً تُطَهِّرُهُم وَتُزَكّيهِم بِها وَصَلِّ عَلَيهِم ...﴿١٠٣﴾... سورةالتوبة
"(O Prophet!) Take from their wealth a charity by which you purify them and cause them to grow, and invoke Allah for them."
Sayyidina Abdullah bin Abi Awfa رضي الله عنه narrates that when a group would come to the Prophet ﷺ with the wealth of Zakat, he ﷺ would pray for them saying: "O Allah! Have mercy upon them."
⑤ If a person is in need and regularly receives Zakat, it is not necessary to inform them that it is Zakat, so as not to cause them discomfort. However, if a needy person does not regularly receive Zakat, they should be informed.
⑥ It is preferable for the giver of Zakat to distribute it within their neighborhood or city. However, sending it to another city is also permissible for a legitimate need or benefit, such as:
◈ Needy relatives are in another city
◈ Or the poor in another city are in greater need
During the time of the Prophet ﷺ, Zakat would come to Medina from various regions, and the Messenger of Allah ﷺ would distribute it among the deserving Muhajirin and Ansar.
⑦ It is obligatory for the Amir of Muslims to send representatives to collect the Zakat on the visible wealth of Muslims (such as animals, grains, fruits, etc.), just as the Prophet ﷺ and the Rightly Guided Caliphs رضي الله عنهم اجمعین used to do.
The benefits of this are:
◈ Lazy individuals cannot procrastinate
◈ The unaware become informed about the issues
◈ People receive convenience
◈ Cooperation in fulfilling the obligation occurs
⑧ It is obligatory for every Muslim to hasten to pay Zakat after it becomes due and not to delay without reason. However, it is permissible to give Zakat in advance for one year, as the Messenger of Allah ﷺ received two years' worth of Zakat from Sayyidina Abbas رضي الله عنه (which included one year of advance Zakat).
According to the majority, giving advance Zakat is valid only on the condition that the cause of obligation has been established. This ruling applies equally to animals, grains, gold, silver, trade goods, etc., provided that the nisab and ownership are present. To avoid disagreement, it is said that it is better not to give advance Zakat. And Allah knows best.
The Holy Quran has specified eight categories for the distribution of Zakat. Allah تعالى says:
﴿إِنَّمَا الصَّدَقـٰتُ لِلفُقَراءِ وَالمَسـٰكينِ وَالعـٰمِلينَ عَلَيها وَالمُؤَلَّفَةِ قُلوبُهُم وَفِى الرِّقابِ وَالغـٰرِمينَ وَفى سَبيلِ اللَّهِ وَابنِ السَّبيلِ فَريضَةً مِنَ اللَّهِ وَاللَّهُ عَليمٌ حَكيمٌ ﴿٦٠﴾... سورة التوبة
"Zakat is only for the poor and the needy, and for those who collect it, and for those whose hearts are to be reconciled, and for freeing slaves, and for those in debt, and for Allah's cause, and for the wayfarer; it is an obligation from Allah, and Allah is All-Knowing and Wise."
Zakat can only be given to these categories, and by consensus, there is no other permissible use.
It is narrated from Sayyidina Ziyad bin Harith رضي الله عنه that the Messenger of Allah ﷺ said:
"إِنَّ اللَّهَ تَعَالَى لَمْ يَرْضَ بِحُكْمِ نَبِيٍّ وَلَاغَيْرِهِ فِي الصَّدَقَاتِ حَتَّى حَكَمَ فِيهَا هُوَ فَجَزَّأَهَا ثَمَانِيَةَ أَجْزَاءٍ"
"Allah تعالى has Himself specified the eight categories for Zakat, and He does not approve of any interference in this matter by His Prophet or anyone else."
A beggar asked the Noble Prophet ﷺ:
"فَإِنْ كُنْتَ مِنْ تِلْكَ الْأَجْزَاءِ أَعْطَيْتُكَ حَقَّكَ "
"If you are among those eight categories (of expenditures), then I will give you your right."
This statement was made at a time when some hypocrites objected to the distribution of Zakat/charities, so the Prophet ﷺ clarified that this distribution has been ordained by Allah Himself, and He has issued the decree, and no one else has the authority in this matter.
Sheikh al-Islam Ibn Taymiyyah رحمه الله states:
“If all eight categories are present, then Zakat should be distributed among them. If not all are present, then it should be distributed among those that are available. And if there is no category present in one place, then it should be delivered to where the categories are available.”
Furthermore, the esteemed Sheikh also stated:
“Zakat should be given to a monotheist and righteous person who will spend it in obedience to Allah, because Allah has made Zakat obligatory for the purpose of supporting such people. And those poor and needy who do not perform prayers should not be given Zakat until they repent and adhere to prayer.”
① Zakat and charities should not be spent in any other place besides the eight categories specified by Allah, such as for the construction of mosques and schools, because the verse "إِنَّمَا" indicates exclusivity, meaning that the expenditures of Zakat are only these eight and nothing beyond them.
Two main categories of expenditures are described:
◈✔ The first category: Needy Muslims
◈✔ The second category: Those to whom giving wealth would strengthen Islam
(This verse is reiterated as a principle):
﴿إِنَّمَا الصَّدَقـٰتُ لِلفُقَراءِ وَالمَسـٰكينِ وَالعـٰمِلينَ عَلَيها وَالمُؤَلَّفَةِ قُلوبُهُم وَفِى الرِّقابِ وَالغـٰرِمينَ وَفى سَبيلِ اللَّهِ وَابنِ السَّبيلِ فَريضَةً مِنَ اللَّهِ وَاللَّهُ عَليمٌ حَكيمٌ ﴿٦٠﴾... سورة التوبة
"Charity is only for the poor and the needy, and for those employed to collect it, and for those whose hearts are to be reconciled, and for freeing captives, and for those in debt, and for Allah's cause, and for the wayfarer. This is an obligation from Allah, and Allah is All-Knowing and All-Wise."
Now, the details of these categories:
The poor are in greater need than the needy, which is why the poor are mentioned first. A poor person is one who has nothing for sustenance, or lacks the ability and strength to earn, or even if they receive something, it is very little. Such individuals should be given enough from zakat to meet their basic needs for one year.
The needy is in a better situation compared to the poor. They have some income, but it is insufficient for their needs. They should also be given enough from zakat to meet their needs for one year.
Individuals who collect zakat, supervise it, and manage its distribution, as per the command of the Caliph of the Muslims, should be paid from the zakat funds. However, if the leader has assigned a salary from the public treasury, then it is not permissible for them to take from the zakat funds. (Currently, in some places, it happens that a salary is also fixed, and they still receive benefits from zakat.) Doing so is prohibited, as compensation is being received from another source.
This category includes two types of people:
❀ The disbeliever who is inclined towards Islam and there is hope for his conversion—he should be given Zakat to increase his interest. Or the disbeliever from whom giving wealth will protect Muslims from his harm, or through whom others can be safeguarded from trials.
❀ It is permissible to give Zakat to strengthen the faith of a new Muslim. Similarly, if giving to this new Muslim is expected to create interest in Islam among other non-Muslims like him, then this is also permissible.
The purposes that benefit Islam and the people of Islam can fall under this category, but Zakat funds should only be used for this when there is a dire need. For this reason, Hazrat Umar, Uthman, and Ali رضي الله تعالى عنهم had abolished the category of winning hearts, as there was no longer a need for it at that time.
This includes the Mukatab slaves, meaning those who have made an agreement with their owner to pay a price for their freedom but do not have sufficient funds for payment—such a person should be given Zakat so that he can obtain his freedom.
Similarly, using Zakat funds to purchase and free a slave also falls under this category. And if a prisoner has a ransom or blood money to pay, then paying it to free him also counts as freeing a neck.
There are two types of Gharim (debtor):
❀ Gharim li Ghairihi: This is a person who intervened to reconcile between two individuals/tribes/settlements in a dispute over blood or wealth and accepted the responsibility of paying for this purpose—such a person's Zakat support is necessary so that he can fulfill his obligation and encourage others to eliminate major trials.
In Sahih Muslim, it is narrated that the Messenger of Allah ﷺ said to Sayyidina Qabisa رضي الله عنه:
"أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا"
"Stay here, as we will receive the wealth of Sadaqah/Zakat and we will give it to you."
❀ Gharim Lin Nafsi: A person who pays a ransom to free himself from the subjugation of disbelievers, or one who has so much debt that he cannot repay it—such individuals can also be assisted with Zakat so that they can emerge from their difficulties.
Those who are engaged in jihad and combat in the path of Allah and do not receive a salary from the Bayt al-Mal can also be assisted with Zakat.
It has also been clarified that wherever the term "فی سبیل اللہ" appears in the Qur'an, it refers specifically to jihad and combat.
Allah Almighty says:
﴿إِنَّ اللَّهَ يُحِبُّ الَّذينَ يُقـٰتِلونَ فى سَبيلِهِ ...﴿٤﴾... سورة الصف
"Indeed, Allah loves those who fight in His cause in rows."
And He said:
﴿وَقـٰتِلوا فى سَبيلِ اللَّهِ ...﴿١٩٠﴾... سورة البقرة
"And fight in the way of Allah."
A traveler whose expenses have run out, or whose wealth has been lost, can take enough from Zakat to reach his destination and then return home. According to Ibn Abbas رضي الله عنه, a guest is also included in this ruling.
If a traveler, fighter, debtor, or one who has a contract has taken Zakat out of necessity and has some left after fulfilling that need, it is not permissible for him to keep it, because he did not become an absolute owner; rather, he became an owner only to the extent of his necessity; when the cause ended, his entitlement also ended.
② Zakat can be given in full to any one of the eight categories. Allah, the Exalted, says:
﴿وَإِن تُخفوها وَتُؤتوهَا الفُقَراءَ فَهُوَ خَيرٌ لَكُم ...﴿٢٧١﴾... سورة البقرة
"And if you give it in charity to the poor secretly, it is better for you."
And when the Messenger of Allah ﷺ sent Sayyidina Mu'adh رضي الله عنه to Yemen, he said:
"فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ"
"Inform them that Allah has made Zakat obligatory on their wealth, which will be taken from their rich and given back to their poor."
In these texts, one category (the poor) is mentioned, which indicates that it is permissible to give all the wealth to one category.
③ A person giving Zakat can give all of their Zakat wealth to a single individual, as the Prophet ﷺ instructed the Banu Zuraq tribe to give their Zakat wealth to Salamah ibn Sakhr رضي الله عنه.
And he also said to Sayyidina Qabisa رضي الله عنه:
"أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا"
"Stay here, when our charity/Zakat comes, we will give it to you."
④ It is recommended to give Zakat to needy relatives (those poor relatives for whom the Zakat giver is not obligated to provide sustenance), and the closer the relationship, the more deserving they are.
The Prophet ﷺ said:
"صَدَقَتُكَ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الْقُرْبَى الرَّحِمِ ثِنْتَانِ صَدَقَةٌ وَصِلَةٌ"
"The charity you give to a poor person is merely charity, but giving to a relative is both charity and maintaining family ties."
⑤ It is not permissible to give Zakat/Sadaqah to Banu Hashim (the family of Abbas, Ali, Ja'far, Aqil, Harith, and Abu Lahab), because the Messenger of Allah ﷺ said:
"إن الصدقة لا تنبغي لآل محمد، إنما هي أوساخ الناس"
"Indeed, Sadaqah (Zakat) is not permissible for the family of Muhammad ﷺ; it is the filth of people's wealth."
⑥ It is not correct to give Zakat to a needy woman who is married to a wealthy husband and is provided for by him. Similarly, Zakat should not be given to a poor person whose close guardian is wealthy and spends on him—because their expenses are covered, they are not entitled to Zakat.
⑦ If the expenses (food and maintenance) are obligatory upon the one giving Zakat, then it is not permissible for him to give them Zakat, otherwise it would be equivalent to saving his own wealth. However, if the expenses are not legally obligatory and he spends out of mere compassion, then he may give Zakat.
It is reported in Sahih al-Bukhari that Sayyidina Abdullah ibn Mas'ud رضي الله عنه's wife asked the Messenger of Allah ﷺ about her orphaned nephews whom she was raising, whether she could give them Zakat. He ﷺ said: "Yes."
⑧ It is not permissible to give Zakat to one's father, grandfather, children, or grandchildren.
⑨ It is not permissible to give Zakat to one's wife because her maintenance is the husband's responsibility, and giving Zakat would imply saving his own wealth.
⑩ It is essential to ensure that the recipient is indeed deserving before giving Zakat. Two individuals came to the Prophet ﷺ and requested Zakat. Upon observing them, he ﷺ perceived them to be strong and capable of earning, so he said:
"إِنْ شِئْتُمَا أَعْطَيْتُكُمَا مِنْهَا , وَلا حَظَّ فِيهَا لِغَنِيٍّ وَلا لِقَوِيٍّ مُكْتَسِبٍ"
"If you wish, I can give you (Zakat), but remember! There is no share in it for the wealthy and the capable earner."
In the Book and Sunnah, there is encouragement for voluntary charities alongside obligatory Zakat, and there is no specific time set for voluntary charity.
Allah, the Exalted, says:
﴿وَءاتَى المالَ عَلىٰ حُبِّهِ ذَوِى القُربىٰ وَاليَتـٰمىٰ وَالمَسـٰكينَ وَابنَ السَّبيلِ وَالسّائِلينَ وَفِى الرِّقابِ ...﴿١٧٧﴾... سورة البقرة
"And despite their love for wealth, they spend it on relatives, orphans, the needy, travelers, those who ask, and for freeing captives."
And He said:
﴿وَأَن تَصَدَّقوا خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ ﴿٢٨٠﴾... سورة البقرة
"And if you give charity, it is better for you if you only knew."
And He stated:
﴿ مَن ذَا الَّذى يُقرِضُ اللَّهَ قَرضًا حَسَنًا فَيُضـٰعِفَهُ لَهُ أَضعافًا كَثيرَةً ...﴿٢٤٥﴾... سورة البقرة
"Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over?"
The Messenger of Allah ﷺ said:
"إن الصدقَةَ تُطْفِئُ غَضَبَ الرَّبِّ، وتَدْفَعُ مِيتَة السُّوءِ"
"Charity extinguishes the wrath of the Lord and protects from a bad death."
In a Sahih Hadith, it is mentioned:
"السبعة الذين يظلهم الله في ظله يوم لا ظل إلا ظله، ......."رجل تصدق بصدقة فأخفاها؛ حتى لا تعلم شماله ما تنفق يمينه"
"On the Day when there will be no shade, Allah will grant shade to seven types of individuals... (among them) is the person who gives charity in such a way that his left hand does not know what his right hand has spent."
Many other narrations on this subject have also been reported.
Giving charity in secret is preferable. Allah, the Exalted, says:
﴿وَإِن تُخفوها وَتُؤتوهَا الفُقَراءَ فَهُوَ خَيرٌ لَكُم ...﴿٢٧١﴾... سورة البقرة
"And if you give it in charity to the poor in secret, it is better for you."
The reason for this is that it protects against showing off. However, if there is a legitimate Shari'ah benefit in expressing it (for example, to encourage others), then there is also room for that.
Charity should be given willingly, for the sake of Allah, and not with the intention of showing kindness to the needy.
Allah, the Exalted, states:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا لا تُبطِلوا صَدَقـٰتِكُم بِالمَنِّ وَالأَذىٰ...﴿٢٦٤﴾... سورة البقرة
"O you who have believed! Do not invalidate your charities with reminders or injury, like one who spends his wealth to be seen by the people."
Giving charity during times of health and well-being is preferable. When asked which charity is best, the Prophet ﷺ said:
"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ تَخْشَى الْفَقْرَ وَتَأْمُلُ الْغِنَى ..."
"It is that you give charity while you are healthy, eager to hoard wealth, fearing poverty, and hoping for wealth…"
Giving charity in the Two Holy Sanctuaries (Makkah and Madinah) is preferable. Allah, the Exalted, commands:
﴿فَكُلوا مِنها وَأَطعِمُوا البائِسَ الفَقيرَ ﴿٢٨﴾... سورة الحج
"Then eat from them and feed the needy."
Giving charity during the blessed month of Ramadan is also preferable. Sayyidina Ibn Abbas رضي الله عنه narrates:
"عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهم عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ فَلَرَسُولُ اللَّهِ صَلَّى اللَّهم عَلَيْهِ وَسَلَّمَ أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ"
"The Messenger of Allah ﷺ was more generous than all people, and he was most generous during Ramadan when Jibril عليه السلام would meet him. Jibril عليه السلام would meet him every night of Ramadan and review the Qur'an, and the Messenger of Allah ﷺ would be more generous in good than the flowing wind."
When people are in hardship and difficult times, giving charity at such times is the best. Allah Almighty says:
﴿ أَو إِطعـٰمٌ فى يَومٍ ذى مَسغَبَةٍ ﴿١٤﴾ يَتيمًا ذا مَقرَبَةٍ ﴿١٥﴾ أَو مِسكينًا ذا مَترَبَةٍ ﴿١٦﴾... سورة البلد
"And feeding on a day of hunger, an orphan relative, or a needy person in distress."
Giving charity to relatives and neighbors is preferable over those who are far away. Allah Almighty says:
﴿وَءاتِ ذَا القُربىٰ حَقَّهُ ...﴿٢٦﴾... سورة الإسراء
"And fulfill the rights of relatives."
And in a Hadith:
"صَدَقَتُكَ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الْقُرْبَى الرَّحِمِ ثِنْتَانِ صَدَقَةٌ وَصِلَةٌ"
"Giving to a poor person is charity, and giving to a relative is both charity and maintaining family ties."
It is mentioned in Sahih Bukhari and Muslim:
" أَجْرَانِ أَجْرُ الْقَرَابَةِ وَأَجْرُ الصَّدَقَةِ"
"… There are two rewards for giving to a relative: the reward for kinship and the reward for charity."
In addition to Zakat, there are other rights in wealth, such as:
◈ Compassion and maintaining family ties with relatives
◈ Helping the needy
◈ Lending something to someone in need
◈ Giving respite to the needy in repaying debts
◈ Lending to those in need
Allah Almighty's command is:
﴿ وَفى أَموٰلِهِم حَقٌّ لِلسّائِلِ وَالمَحرومِ ﴿١٩﴾... سورةالذاريات
"And in their wealth was the right of the beggar and the deprived (those who do not ask)."
Feeding the hungry, hosting guests, providing clothing to the naked, and giving water to the thirsty—these actions are all obligatory. According to Imam Malik رحمه الله, it is also obligatory for Muslims to ransom prisoners, even if it exhausts all their wealth.
When the shares of wealth are being distributed and the poor and needy are present, they should also be given something. Allah تعالى says:
﴿وَءاتوا حَقَّهُ يَومَ حَصادِهِ ...﴿١٤١﴾... سورةالانعام
"And give the due [Zakat] on the day of its harvest."
And He said:
﴿وَإِذا حَضَرَ القِسمَةَ أُولُوا القُربىٰ وَاليَتـٰمىٰ وَالمَسـٰكينُ فَارزُقوهُم مِنهُ وَقولوا لَهُم قَولًا مَعروفًا ﴿٨﴾... سورةالنساء
"And when the relatives and orphans and the needy are present at the time of division, then give them something out of it and speak to them a good word."
My brother! These are the virtues and beauties of Islam. Islam is a name for compassion, mercy, mutual cooperation, and brotherhood for the sake of Allah تعالى. What a wonderful religion it is, and how strong and noble its commandments are. I pray to Allah تعالى to grant us insight into His religion and the ability to adhere to and follow the laws of Shari'ah, indeed He is All-Hearing and All-Accepting.
ھذا ما عندی والله اعلم بالصواب
Question
Peace be upon you and the mercy of Allah and His blessings.
Statement on Zakat al-Fitr
Answer with the Help of the Bestower, Provided the Question is Correct
And peace be upon you and the mercy of Allah and His blessings!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
Zakat al-Fitr (Fitrana) is related to the month of Ramadan. It is called "Zakat al-Fitr" because it is paid after the completion of fasting.
The obligation of Zakat al-Fitr (its necessity) is established through the Book, Sunnah, and consensus. Allah, the Exalted, states:
﴿قَد أَفلَحَ مَن تَزَكّىٰ ﴿١٤﴾... سورة الاعلىٰ
"Indeed, he has succeeded who purifies himself."
Reference: Al-A'la 14/87
According to some of the righteous predecessors, the term "تَزَكّىٰ" here refers to the payment of Zakat al-Fitr. Furthermore, Zakat al-Fitr is included in the general ruling of the verse "وَآتُوا الزَّكَاةَ".
In the Prophetic Hadith, it is mentioned:
"فَرَضَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ، عَلَى العَبْدِ وَالحُرِّ، وَالذَّكَرِ وَالأُنْثَى، وَالصَّغِيرِ وَالكَبِيرِ، مِنَ المُسْلِمِينَ"
"The Messenger of Allah ﷺ made Zakat al-Fitr (Fitrana) obligatory upon every Muslim, whether free or slave, male or female, young or old, in the amount of one sa' of dates or one sa' of barley (etc.)."
Reference: Sahih al-Bukhari, Zakat al-Fitr, Chapter on the Obligation of Zakat al-Fitr, Hadith 1503, and Sahih Muslim, Zakat, Chapter on Zakat al-Fitr for Muslims from Dates and Barley, Hadith 984
The scholars have also reported the consensus of the people of Islam on this issue.
(1) Wisdom Behind the Legitimacy of Zakat al-Fitr
① It has been stated that the wisdom behind the legitimacy of Zakat al-Fitr is that due to the natural weaknesses of humans, the slips, sins, and frivolities that occur during the fasting of a fasting person are removed, and the fasting person becomes pure and clean.
② Additionally, it provides food for the needy.
③ Moreover, it is a means of expressing gratitude to Allah upon the completion of fasting.
(2) Further Emphasis on the Wisdom of Legitimacy
② (This subject is reiterated for emphasis that) human weaknesses can lead to trivialities and sins during fasting, the effects of which are removed by Sadaqat al-Fitr, and the fasting person is purified, provisions for the needy are arranged, and gratitude is expressed to Allah تعالى at the conclusion of Ramadan.
(3) Who is obligated to give Sadaqat al-Fitr?
③ Sadaqat al-Fitr is obligatory upon every Muslim, whether:
◈ male or female
◈ child or adult
◈ free or slave
As clearly mentioned in the above Hadith.
Reference: Sahih al-Bukhari Hadith 1503, Sahih Muslim Hadith 984
(4) Amount and Type (What should be given)
④ The amount of Sadaqat al-Fitr is “one Sa' of Nabawi”.
As for the type (of item), it can be any one item that is a staple food for the people of that region, such as:
◈ wheat
◈ barley
◈ dates
◈ raisins
◈ cheese
◈ rice
◈ corn, etc.
(5) The Best Time to Give Sadaqat al-Fitr
⑤ The best time to give Sadaqat al-Fitr is from sunset on the night of the 1st of Shawwal (Eid) until just before the Eid prayer.
However, it can also be given one or two days before Eid.
It has been reported in Sahih al-Bukhari that the Companions رضي الله عنهم اجمعین would give their Fitrana one or two days before Eid.
Reference: Sahih al-Bukhari Sadaqat al-Fitr Chapter on the Obligation of Sadaqat al-Fitr Hadith 1503, and Sahih Muslim Zakat Chapter on Zakat al-Fitr for Muslims from dates and barley Hadith 984
This practice of theirs in this matter holds the status of consensus.
(6) Giving before the Eid prayer, and in case of delay
⑥ It is best that the Zakat al-Fitr is paid before the Eid prayer. If a person is unable to pay it before the Eid prayer due to some excuse, then it should be paid afterwards as a compensatory act.
It is narrated from Sayyidina Ibn Abbas رضي الله تعالیٰ عنہ:
"أدَّاهَا قَبلَ الصَّلَاةِ فَهِيَ زَكَاةٌ مَقبُولَةٌ، وَمَن أدَّاهَا بَعدَ الصَّلَاةِ فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ"
"Whoever pays Zakat al-Fitr before the Eid prayer, it is an accepted Zakat, and whoever pays it after the prayer, it is just one of the general charities."
Reference: Sunan Ibn Dawood, Zakat, Chapter on Zakat al-Fitr, Hadith 1609
And whoever delays it without excuse at the appointed time will certainly be sinful, as this is contrary to the command of the Messenger ﷺ.
(7) On behalf of oneself and dependents
⑦ A Muslim should pay Zakat al-Fitr on behalf of himself and those for whom he is responsible for their sustenance, such as:
◈ Wives
◈ Children
◈ And other dependent relatives
He should pay Zakat al-Fitr on behalf of all of them.
The evidence for this is the saying of the Prophet ﷺ:
"أن النبي صلى الله عليه وسلم فرض زكاة الفطر على الصغير والكبير، والذكر والأنثى، مِمَّن تمونون"
"The Prophet ﷺ made Zakat al-Fitr obligatory on every small and large person, and on every man and woman (especially) among those whom you support."
Reference: Sunan al-Daraqutni 2/140-141, Hadith 2058-2059
(8) Zakat al-Fitr for an unborn child
⑧ It is recommended to pay Zakat al-Fitr on behalf of a child who is still in the womb. This was the practice of Sayyidina Uthman ibn Affan رضي الله تعالیٰ عنہ.
(9) Paying on behalf of another
⑨ If a person has taken the responsibility of paying Zakat al-Fitr on behalf of another, but that other person pays their own Zakat al-Fitr without permission, then that payment will suffice, because originally the Zakat al-Fitr was obligatory on that other person, not on the responsible one.
And if a person pays Zakat al-Fitr on behalf of someone whose maintenance is not his responsibility, it will only be valid if he has given permission. If paid without permission, it will not be valid.
(10) Ibn Qayyim رحمه الله's Statement Regarding the Items of Zakat al-Fitr
⑩ Here, the words of Ibn Qayyim رحمه الله are mentioned regarding the items of Zakat al-Fitr:
“The hadith mentions five items: wheat, barley, dates, raisins, and cheese. These were the common food of the people of Medina. If the food of a region is different from these items, then they should pay Zakat al-Fitr in the same quantity of those items, for example, milk, meat, or fish, etc. This is the opinion of the majority of scholars and it is correct, because the purpose of Zakat al-Fitr is to provide food for the poor on the day of Eid, and this purpose is better achieved through the local food of each region. Therefore, giving flour as Zakat al-Fitr is also valid, although there is no authentic narration regarding this. Providing cooked bread or prepared food, although more beneficial for the poor and reduces their hardship, is still less preferable than grain and cereals because they can be stored.”
Reference: I'lam al-Muwaqqi'in 3/15
(11) Ibn Taymiyyah رحمه الله's Statement
⑪ Shaykh al-Islam Ibn Taymiyyah رحمه الله states:
“Although the hadith mentions five specified items, it is more appropriate to pay Zakat al-Fitr in the item that is the common food of the people of that region, such as rice, etc. Imam Ahmad رحمه الله also holds this opinion, and this is the position of most scholars, and it is correct, because the primary purpose of the obligation of charity is compassion for the poor and needy.”
Reference: Majmu' al-Fatawa 13/43. Edited by Yasir
(12) Giving Cash Instead of Goods
⑫ It is against the Sunnah to give the cash value (in rupees) of grains and goods instead of the actual items for Sadaqat al-Fitr. Therefore, according to this position, it is not sufficient, as it has not been reported that the Messenger of Allah ﷺ and the Companions رضي الله عنهم اجمعین paid the price of goods for Sadaqat al-Fitr.
The statement of Imam Ahmad رحمه الله is reported:
“Cash value should not be given for Sadaqat al-Fitr.” Someone said: Some people claim that Umar ibn Abdul Aziz رحمه الله was in favor of giving cash value. Imam Ahmad ibn Hanbal رحمه الله replied: “Are these people talking about someone’s statement while disregarding the command of the Messenger of Allah ﷺ? Whereas Sayyidina Ibn Umar رضي الله عنه has said that the Messenger of Allah ﷺ made (a sa' of wheat, barley… as Sadaqat al-Fitr) obligatory.”
Reference: Al-Mughni wa al-Sharh al-Kabir 2/671. This is one position, while another position is that the price can also be given for Sadaqat al-Fitr. (A.W)
(13) Delivering Sadaqat al-Fitr to the Eligible and an Important Mistake
⑬ Sadaqat al-Fitr should be delivered to the eligible recipients within the specified time, either personally or through a trusted representative. If it is not possible to reach a specific needy person, or if there is no one available to deliver it, then it should be given to another needy or poor person.
Note
Some people make a mistake: they hand over Sadaqat al-Fitr to someone who is not a representative or responsible for the eligible recipient. It is not correct to entrust it to such a person, thus it is important to draw attention to this issue.
The Statement on the Payment of Zakat
The most important aspect of the rulings on Zakat is to recognize the legitimate recipients, so that Zakat reaches the correct place and the rightful beneficiaries, and the payer is absolved of their responsibility.
My Muslim brother! When Zakat becomes obligatory on wealth, it should be paid immediately without delay. The command of Allah تعالى in "وَآتُوا الزَّكَاةَ" is in the "وَآتُوا" imperative form, which demands immediate payment.
It is narrated from Sayyida Aisha رضي الله عنها that the Prophet ﷺ said:
"ماخالطت الصدقة مالاً قط إلا أهلكته"
"When Zakat mixes with wealth (without being separated), it destroys that wealth."
Reference: (Weak) Al-Musnad by Imam al-Humaydi 1:115 Hadith 237 and Hidayat al-Rawaat 2/254 Hadith 1733
Therefore, to avoid the destruction of wealth, Zakat should be separated and paid as soon as possible. Furthermore, the needs of the poor and needy also necessitate that the wealth of Zakat reaches the deserving individuals immediately. Delay results in their loss, and it is also possible that the one who procrastinates after Zakat becomes obligatory may face an obstacle or death, turning this obligation into a debt.
The prompt payment of Zakat demonstrates that the payer is free from stinginess and is acting with a sense of responsibility, and it is a means of attaining the pleasure of Allah تعالى.
Thus, when Zakat becomes obligatory, it should be paid immediately; however, there may be a valid reason for delay, such as:
◈ Hope of reaching a more needy recipient within a few days
◈ Or if the wealth is not available at that time, etc.
(1) Zakat on the Wealth of Children and the Insane
① Zakat is also obligatory on the wealth of children and the insane, because the evidence is general and there is no evidence for their exemption. It is the responsibility of their guardian to pay the Zakat, as this right becomes the guardian's duty based on representation.
(2) Intention When Paying Zakat
② It is necessary to have the intention when giving Zakat, because the Messenger of Allah ﷺ said:
"إِنَّمَا الأعْمَالُ بِالنِّيَّاتِ"
"Actions are judged by intentions."
Reference: Sahih al-Bukhari, Book of Revelation, Chapter on How the Revelation Began to the Messenger of Allah ﷺ, Hadith 1
And paying Zakat is also an action.
(3) Better Method: Distributing Personally or Appointing a Representative
③ It is preferable for the owner of the wealth to distribute the Zakat himself so that he can be assured that it has reached the deserving. However, he may also appoint a trustworthy person as a representative. If the Caliph of the Muslims requests Zakat for distribution, it should be handed over to him or his representative.
(4) Supplication at the Time of Payment
④ At the time of paying Zakat, both the giver and the receiver should say supplicatory words, for example:
◈ The giver of Zakat should say:
"اللَّهُمَّ اجْعَلْهَا مَغْنَمًا ، وَلَا تَجْعَلْهَا مَغْرَمًا"
"O Allah! Make it a means of gain for me, not a loss."
Reference: (Weak) Sunan Ibn Majah, Zakat, Chapter on What is Said When Giving Zakat? Hadith 1797 and Irwa al-Ghalil 3/343, Hadith 852
◈ And the receiver of Zakat should say:
"آجَرَكَ اللهُ فِيْمَا أعْطَيْتَ، وَجَعَلَهُ لَكَ طَهُوْراً، وبَارَكَ لَكَ فِيْمَا أبْقَيْتَ"
"May Allah reward you for what you have given, make it a means of purification for you, and bless your remaining wealth."
Reference: Al-Umm by Al-Shafi'i 2/316 and Sharh al-Nawawi on Sahih Muslim 17/259
Allah, the Exalted, said:
﴿خُذ مِن أَموٰلِهِم صَدَقَةً تُطَهِّرُهُم وَتُزَكّيهِم بِها وَصَلِّ عَلَيهِم ...﴿١٠٣﴾... سورةالتوبة
"(O Prophet!) Take from their wealth a charity by which you purify them and cause them to grow, and invoke Allah for them."
Reference: At-Tawbah 9/103
Sayyidina Abdullah bin Abi Awfa رضي الله عنه narrates that when a group would come to the Prophet ﷺ with the wealth of Zakat, he ﷺ would pray for them saying: "O Allah! Have mercy upon them."
Reference: Sahih al-Bukhari, Al-Maghazi, Book of the Battle of Hudaybiyyah, Hadith 4166; Sahih Muslim, Zakat, Book of Supplication for the One Who Brings Charity, Hadith 1078
(5) It is Not Necessary to Inform the Needy When Giving Zakat
⑤ If a person is in need and regularly receives Zakat, it is not necessary to inform them that it is Zakat, so as not to cause them discomfort. However, if a needy person does not regularly receive Zakat, they should be informed.
(6) Giving in One's Own City and Transferring When Necessary
⑥ It is preferable for the giver of Zakat to distribute it within their neighborhood or city. However, sending it to another city is also permissible for a legitimate need or benefit, such as:
◈ Needy relatives are in another city
◈ Or the poor in another city are in greater need
During the time of the Prophet ﷺ, Zakat would come to Medina from various regions, and the Messenger of Allah ﷺ would distribute it among the deserving Muhajirin and Ansar.
(7) The Amir of Muslims' Representatives and Benefits
⑦ It is obligatory for the Amir of Muslims to send representatives to collect the Zakat on the visible wealth of Muslims (such as animals, grains, fruits, etc.), just as the Prophet ﷺ and the Rightly Guided Caliphs رضي الله عنهم اجمعین used to do.
The benefits of this are:
◈ Lazy individuals cannot procrastinate
◈ The unaware become informed about the issues
◈ People receive convenience
◈ Cooperation in fulfilling the obligation occurs
(8) Promptness in Zakat and Advance Zakat
⑧ It is obligatory for every Muslim to hasten to pay Zakat after it becomes due and not to delay without reason. However, it is permissible to give Zakat in advance for one year, as the Messenger of Allah ﷺ received two years' worth of Zakat from Sayyidina Abbas رضي الله عنه (which included one year of advance Zakat).
Reference: Sahih al-Bukhari, Zakat, Chapter on the Saying of Allah تعالى: "وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ", Hadith 1468, and Sahih Muslim, Zakat, Chapter on the Advancement of Zakat and Its Prohibition, Hadith 983
According to the majority, giving advance Zakat is valid only on the condition that the cause of obligation has been established. This ruling applies equally to animals, grains, gold, silver, trade goods, etc., provided that the nisab and ownership are present. To avoid disagreement, it is said that it is better not to give advance Zakat. And Allah knows best.
Eligible and Ineligible Recipients of Zakat
The Holy Quran has specified eight categories for the distribution of Zakat. Allah تعالى says:
﴿إِنَّمَا الصَّدَقـٰتُ لِلفُقَراءِ وَالمَسـٰكينِ وَالعـٰمِلينَ عَلَيها وَالمُؤَلَّفَةِ قُلوبُهُم وَفِى الرِّقابِ وَالغـٰرِمينَ وَفى سَبيلِ اللَّهِ وَابنِ السَّبيلِ فَريضَةً مِنَ اللَّهِ وَاللَّهُ عَليمٌ حَكيمٌ ﴿٦٠﴾... سورة التوبة
"Zakat is only for the poor and the needy, and for those who collect it, and for those whose hearts are to be reconciled, and for freeing slaves, and for those in debt, and for Allah's cause, and for the wayfarer; it is an obligation from Allah, and Allah is All-Knowing and Wise."
Reference: At-Tawbah 9/60
Zakat can only be given to these categories, and by consensus, there is no other permissible use.
It is narrated from Sayyidina Ziyad bin Harith رضي الله عنه that the Messenger of Allah ﷺ said:
"إِنَّ اللَّهَ تَعَالَى لَمْ يَرْضَ بِحُكْمِ نَبِيٍّ وَلَاغَيْرِهِ فِي الصَّدَقَاتِ حَتَّى حَكَمَ فِيهَا هُوَ فَجَزَّأَهَا ثَمَانِيَةَ أَجْزَاءٍ"
"Allah تعالى has Himself specified the eight categories for Zakat, and He does not approve of any interference in this matter by His Prophet or anyone else."
Reference: Sunan Abi Dawood, Zakat, Chapter on Whom to Give Charity and the Limit of Wealth, Hadith 1630
A beggar asked the Noble Prophet ﷺ:
"فَإِنْ كُنْتَ مِنْ تِلْكَ الْأَجْزَاءِ أَعْطَيْتُكَ حَقَّكَ "
"If you are among those eight categories (of expenditures), then I will give you your right."
Reference: Sunan Abu Dawood, Zakat, Chapter on Who is Given from Charity, Hadith 1630
This statement was made at a time when some hypocrites objected to the distribution of Zakat/charities, so the Prophet ﷺ clarified that this distribution has been ordained by Allah Himself, and He has issued the decree, and no one else has the authority in this matter.
Sheikh al-Islam Ibn Taymiyyah رحمه الله states:
“If all eight categories are present, then Zakat should be distributed among them. If not all are present, then it should be distributed among those that are available. And if there is no category present in one place, then it should be delivered to where the categories are available.”
Reference: Al-Fatawa al-Kubra by Ibn Taymiyyah, Al-Ikhtiyarat al-‘Ilmiyyah 5/373
Furthermore, the esteemed Sheikh also stated:
“Zakat should be given to a monotheist and righteous person who will spend it in obedience to Allah, because Allah has made Zakat obligatory for the purpose of supporting such people. And those poor and needy who do not perform prayers should not be given Zakat until they repent and adhere to prayer.”
(1) Spending Beyond the Eight Categories
① Zakat and charities should not be spent in any other place besides the eight categories specified by Allah, such as for the construction of mosques and schools, because the verse "إِنَّمَا" indicates exclusivity, meaning that the expenditures of Zakat are only these eight and nothing beyond them.
Reference: At-Tawbah 9/60
Two main categories of expenditures are described:
◈✔ The first category: Needy Muslims
◈✔ The second category: Those to whom giving wealth would strengthen Islam
(This verse is reiterated as a principle):
﴿إِنَّمَا الصَّدَقـٰتُ لِلفُقَراءِ وَالمَسـٰكينِ وَالعـٰمِلينَ عَلَيها وَالمُؤَلَّفَةِ قُلوبُهُم وَفِى الرِّقابِ وَالغـٰرِمينَ وَفى سَبيلِ اللَّهِ وَابنِ السَّبيلِ فَريضَةً مِنَ اللَّهِ وَاللَّهُ عَليمٌ حَكيمٌ ﴿٦٠﴾... سورة التوبة
"Charity is only for the poor and the needy, and for those employed to collect it, and for those whose hearts are to be reconciled, and for freeing captives, and for those in debt, and for Allah's cause, and for the wayfarer. This is an obligation from Allah, and Allah is All-Knowing and All-Wise."
Reference: Surah At-Tawbah 9:60
Now, the details of these categories:
① The Poor (Fuqara)
The poor are in greater need than the needy, which is why the poor are mentioned first. A poor person is one who has nothing for sustenance, or lacks the ability and strength to earn, or even if they receive something, it is very little. Such individuals should be given enough from zakat to meet their basic needs for one year.
② The Needy (Masakin)
The needy is in a better situation compared to the poor. They have some income, but it is insufficient for their needs. They should also be given enough from zakat to meet their needs for one year.
③ Those Employed to Collect Zakat (Amilin 'Alaiha)
Individuals who collect zakat, supervise it, and manage its distribution, as per the command of the Caliph of the Muslims, should be paid from the zakat funds. However, if the leader has assigned a salary from the public treasury, then it is not permissible for them to take from the zakat funds. (Currently, in some places, it happens that a salary is also fixed, and they still receive benefits from zakat.) Doing so is prohibited, as compensation is being received from another source.
④ Those Whose Hearts are to be Reconciled (Mu'allafatu Qulub)
This category includes two types of people:
❀ The disbeliever who is inclined towards Islam and there is hope for his conversion—he should be given Zakat to increase his interest. Or the disbeliever from whom giving wealth will protect Muslims from his harm, or through whom others can be safeguarded from trials.
❀ It is permissible to give Zakat to strengthen the faith of a new Muslim. Similarly, if giving to this new Muslim is expected to create interest in Islam among other non-Muslims like him, then this is also permissible.
The purposes that benefit Islam and the people of Islam can fall under this category, but Zakat funds should only be used for this when there is a dire need. For this reason, Hazrat Umar, Uthman, and Ali رضي الله تعالى عنهم had abolished the category of winning hearts, as there was no longer a need for it at that time.
⑤ Fi al-Riqab (Freeing Slaves)
This includes the Mukatab slaves, meaning those who have made an agreement with their owner to pay a price for their freedom but do not have sufficient funds for payment—such a person should be given Zakat so that he can obtain his freedom.
Similarly, using Zakat funds to purchase and free a slave also falls under this category. And if a prisoner has a ransom or blood money to pay, then paying it to free him also counts as freeing a neck.
⑥ Gharimeen (Debtors)
There are two types of Gharim (debtor):
❀ Gharim li Ghairihi: This is a person who intervened to reconcile between two individuals/tribes/settlements in a dispute over blood or wealth and accepted the responsibility of paying for this purpose—such a person's Zakat support is necessary so that he can fulfill his obligation and encourage others to eliminate major trials.
In Sahih Muslim, it is narrated that the Messenger of Allah ﷺ said to Sayyidina Qabisa رضي الله عنه:
"أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا"
"Stay here, as we will receive the wealth of Sadaqah/Zakat and we will give it to you."
Reference: Sahih Muslim, Al-Zakat, Chapter on Whom It Is Permissible to Ask, Hadith 1044
❀ Gharim Lin Nafsi: A person who pays a ransom to free himself from the subjugation of disbelievers, or one who has so much debt that he cannot repay it—such individuals can also be assisted with Zakat so that they can emerge from their difficulties.
⑦ Fi Sabilillah
Those who are engaged in jihad and combat in the path of Allah and do not receive a salary from the Bayt al-Mal can also be assisted with Zakat.
It has also been clarified that wherever the term "فی سبیل اللہ" appears in the Qur'an, it refers specifically to jihad and combat.
Reference: For details, see Abhath Hiyah Kibar al-Ulama 1/61 and Musnad Ahmad 3/56
Allah Almighty says:
﴿إِنَّ اللَّهَ يُحِبُّ الَّذينَ يُقـٰتِلونَ فى سَبيلِهِ ...﴿٤﴾... سورة الصف
"Indeed, Allah loves those who fight in His cause in rows."
Reference: As-Saff 61/4
And He said:
﴿وَقـٰتِلوا فى سَبيلِ اللَّهِ ...﴿١٩٠﴾... سورة البقرة
"And fight in the way of Allah."
Reference: Al-Baqarah: 2/190
⑧ Ibn al-Sabil (Traveler)
A traveler whose expenses have run out, or whose wealth has been lost, can take enough from Zakat to reach his destination and then return home. According to Ibn Abbas رضي الله عنه, a guest is also included in this ruling.
If a traveler, fighter, debtor, or one who has a contract has taken Zakat out of necessity and has some left after fulfilling that need, it is not permissible for him to keep it, because he did not become an absolute owner; rather, he became an owner only to the extent of his necessity; when the cause ended, his entitlement also ended.
(2) Giving All Zakat to One Category
② Zakat can be given in full to any one of the eight categories. Allah, the Exalted, says:
﴿وَإِن تُخفوها وَتُؤتوهَا الفُقَراءَ فَهُوَ خَيرٌ لَكُم ...﴿٢٧١﴾... سورة البقرة
"And if you give it in charity to the poor secretly, it is better for you."
Reference: Surah Al-Baqarah 2/271
And when the Messenger of Allah ﷺ sent Sayyidina Mu'adh رضي الله عنه to Yemen, he said:
"فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ"
"Inform them that Allah has made Zakat obligatory on their wealth, which will be taken from their rich and given back to their poor."
Reference: Sahih al-Bukhari, Zakat, Chapter on the Obligation of Zakat, Hadith 1395, and Sahih Muslim, Iman, Chapter on Inviting to the Two Testimonies and the Laws of Islam, Hadith 19
In these texts, one category (the poor) is mentioned, which indicates that it is permissible to give all the wealth to one category.
(3) Giving the Entire Zakat to One Person
③ A person giving Zakat can give all of their Zakat wealth to a single individual, as the Prophet ﷺ instructed the Banu Zuraq tribe to give their Zakat wealth to Salamah ibn Sakhr رضي الله عنه.
Reference: Sunan Abi Dawood, Divorce, Chapter on Zihar, Hadith 2213, and Musnad Ahmad 4/37
And he also said to Sayyidina Qabisa رضي الله عنه:
"أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا"
"Stay here, when our charity/Zakat comes, we will give it to you."
Reference: Sahih Muslim, Zakat, Chapter on Whom It Is Permissible to Ask, Hadith 1044
(4) Giving Zakat to Needy Relatives
④ It is recommended to give Zakat to needy relatives (those poor relatives for whom the Zakat giver is not obligated to provide sustenance), and the closer the relationship, the more deserving they are.
The Prophet ﷺ said:
"صَدَقَتُكَ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الْقُرْبَى الرَّحِمِ ثِنْتَانِ صَدَقَةٌ وَصِلَةٌ"
"The charity you give to a poor person is merely charity, but giving to a relative is both charity and maintaining family ties."
Reference: (Weak) Jami' at-Tirmidhi, Zakat, Chapter on What Has Been Narrated About Charity to Relatives, Hadith 658, and Musnad Ahmad 4/214, and this wording is from him.
(5) Banu Hashim Are Not Entitled to Zakat
⑤ It is not permissible to give Zakat/Sadaqah to Banu Hashim (the family of Abbas, Ali, Ja'far, Aqil, Harith, and Abu Lahab), because the Messenger of Allah ﷺ said:
"إن الصدقة لا تنبغي لآل محمد، إنما هي أوساخ الناس"
"Indeed, Sadaqah (Zakat) is not permissible for the family of Muhammad ﷺ; it is the filth of people's wealth."
Reference: Sahih Muslim, Zakat, Chapter on the Prohibition of the Family of the Prophet ﷺ from Receiving Sadaqah, Hadith 1072
(6) Some Non-Eligible Individuals and Important Principles
⑥ It is not correct to give Zakat to a needy woman who is married to a wealthy husband and is provided for by him. Similarly, Zakat should not be given to a poor person whose close guardian is wealthy and spends on him—because their expenses are covered, they are not entitled to Zakat.
Reference: This issue is without evidence.
⑦ If the expenses (food and maintenance) are obligatory upon the one giving Zakat, then it is not permissible for him to give them Zakat, otherwise it would be equivalent to saving his own wealth. However, if the expenses are not legally obligatory and he spends out of mere compassion, then he may give Zakat.
It is reported in Sahih al-Bukhari that Sayyidina Abdullah ibn Mas'ud رضي الله عنه's wife asked the Messenger of Allah ﷺ about her orphaned nephews whom she was raising, whether she could give them Zakat. He ﷺ said: "Yes."
Reference: Sahih al-Bukhari, Zakat, Chapter on Zakat for the Wife and Orphans in Custody, Hadith 1466
⑧ It is not permissible to give Zakat to one's father, grandfather, children, or grandchildren.
⑨ It is not permissible to give Zakat to one's wife because her maintenance is the husband's responsibility, and giving Zakat would imply saving his own wealth.
⑩ It is essential to ensure that the recipient is indeed deserving before giving Zakat. Two individuals came to the Prophet ﷺ and requested Zakat. Upon observing them, he ﷺ perceived them to be strong and capable of earning, so he said:
"إِنْ شِئْتُمَا أَعْطَيْتُكُمَا مِنْهَا , وَلا حَظَّ فِيهَا لِغَنِيٍّ وَلا لِقَوِيٍّ مُكْتَسِبٍ"
"If you wish, I can give you (Zakat), but remember! There is no share in it for the wealthy and the capable earner."
Reference: Sunan Abi Dawood, Zakat, Chapter on Who is Given Charity, Hadith 1633, and Sunan an-Nasa'i, Zakat, Chapter on Asking from the Strong Earner, Hadith 2599
The Discussion of Voluntary Charities
In the Book and Sunnah, there is encouragement for voluntary charities alongside obligatory Zakat, and there is no specific time set for voluntary charity.
Allah, the Exalted, says:
﴿وَءاتَى المالَ عَلىٰ حُبِّهِ ذَوِى القُربىٰ وَاليَتـٰمىٰ وَالمَسـٰكينَ وَابنَ السَّبيلِ وَالسّائِلينَ وَفِى الرِّقابِ ...﴿١٧٧﴾... سورة البقرة
"And despite their love for wealth, they spend it on relatives, orphans, the needy, travelers, those who ask, and for freeing captives."
Reference: Al-Baqarah 2/177
And He said:
﴿وَأَن تَصَدَّقوا خَيرٌ لَكُم إِن كُنتُم تَعلَمونَ ﴿٢٨٠﴾... سورة البقرة
"And if you give charity, it is better for you if you only knew."
Reference: Al-Baqarah 2/280
And He stated:
﴿ مَن ذَا الَّذى يُقرِضُ اللَّهَ قَرضًا حَسَنًا فَيُضـٰعِفَهُ لَهُ أَضعافًا كَثيرَةً ...﴿٢٤٥﴾... سورة البقرة
"Who is it that will lend to Allah a goodly loan, so that He may multiply it for him many times over?"
Reference: Al-Baqarah 2/245
The Messenger of Allah ﷺ said:
"إن الصدقَةَ تُطْفِئُ غَضَبَ الرَّبِّ، وتَدْفَعُ مِيتَة السُّوءِ"
"Charity extinguishes the wrath of the Lord and protects from a bad death."
Reference: (Da'if) Jami' at-Tirmidhi, Zakat, Chapter on the Virtue of Charity, Hadith 664
In a Sahih Hadith, it is mentioned:
"السبعة الذين يظلهم الله في ظله يوم لا ظل إلا ظله، ......."رجل تصدق بصدقة فأخفاها؛ حتى لا تعلم شماله ما تنفق يمينه"
"On the Day when there will be no shade, Allah will grant shade to seven types of individuals... (among them) is the person who gives charity in such a way that his left hand does not know what his right hand has spent."
Reference: Sahih al-Bukhari, Zakat, Chapter on Charity with the Right Hand, Hadith 1423, and Sahih Muslim, Zakat, Chapter on the Virtue of Concealing Charity, Hadith 1031
Many other narrations on this subject have also been reported.
(1) Giving Charity in Secret
Giving charity in secret is preferable. Allah, the Exalted, says:
﴿وَإِن تُخفوها وَتُؤتوهَا الفُقَراءَ فَهُوَ خَيرٌ لَكُم ...﴿٢٧١﴾... سورة البقرة
"And if you give it in charity to the poor in secret, it is better for you."
Reference: Al-Baqarah 2/271
The reason for this is that it protects against showing off. However, if there is a legitimate Shari'ah benefit in expressing it (for example, to encourage others), then there is also room for that.
(2) Avoiding Showing Off in Kindness
Charity should be given willingly, for the sake of Allah, and not with the intention of showing kindness to the needy.
Allah, the Exalted, states:
﴿يـٰأَيُّهَا الَّذينَ ءامَنوا لا تُبطِلوا صَدَقـٰتِكُم بِالمَنِّ وَالأَذىٰ...﴿٢٦٤﴾... سورة البقرة
"O you who have believed! Do not invalidate your charities with reminders or injury, like one who spends his wealth to be seen by the people."
Reference: Al-Baqarah 2/264
(3) Charity in Good Health is Preferable
Giving charity during times of health and well-being is preferable. When asked which charity is best, the Prophet ﷺ said:
"أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ تَخْشَى الْفَقْرَ وَتَأْمُلُ الْغِنَى ..."
"It is that you give charity while you are healthy, eager to hoard wealth, fearing poverty, and hoping for wealth…"
Reference: Sahih al-Bukhari, Zakat, Chapter on the Virtue of Charity of the Stingy, Hadith 1419, and Sahih Muslim, Zakat, Chapter on the Explanation of the Best Charity… Hadith 1032
(4) Charity in the Two Holy Sanctuaries
Giving charity in the Two Holy Sanctuaries (Makkah and Madinah) is preferable. Allah, the Exalted, commands:
﴿فَكُلوا مِنها وَأَطعِمُوا البائِسَ الفَقيرَ ﴿٢٨﴾... سورة الحج
"Then eat from them and feed the needy."
Reference: Al-Hajj 22/28
(5) Charity in Ramadan
Giving charity during the blessed month of Ramadan is also preferable. Sayyidina Ibn Abbas رضي الله عنه narrates:
"عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهم عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ فَلَرَسُولُ اللَّهِ صَلَّى اللَّهم عَلَيْهِ وَسَلَّمَ أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ"
"The Messenger of Allah ﷺ was more generous than all people, and he was most generous during Ramadan when Jibril عليه السلام would meet him. Jibril عليه السلام would meet him every night of Ramadan and review the Qur'an, and the Messenger of Allah ﷺ would be more generous in good than the flowing wind."
Reference: Sahih al-Bukhari, Book of Fasting, Chapter on the Generosity of the Prophet ﷺ in Ramadan, Hadith 1902
(6) Charity in Difficult Times
When people are in hardship and difficult times, giving charity at such times is the best. Allah Almighty says:
﴿ أَو إِطعـٰمٌ فى يَومٍ ذى مَسغَبَةٍ ﴿١٤﴾ يَتيمًا ذا مَقرَبَةٍ ﴿١٥﴾ أَو مِسكينًا ذا مَترَبَةٍ ﴿١٦﴾... سورة البلد
"And feeding on a day of hunger, an orphan relative, or a needy person in distress."
Reference: Al-Balad 90/14-16
(7) Preference for Relatives and Neighbors
Giving charity to relatives and neighbors is preferable over those who are far away. Allah Almighty says:
﴿وَءاتِ ذَا القُربىٰ حَقَّهُ ...﴿٢٦﴾... سورة الإسراء
"And fulfill the rights of relatives."
Reference: Al-Isra 17/26
And in a Hadith:
"صَدَقَتُكَ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِي الْقُرْبَى الرَّحِمِ ثِنْتَانِ صَدَقَةٌ وَصِلَةٌ"
"Giving to a poor person is charity, and giving to a relative is both charity and maintaining family ties."
Reference: (Weak) Jami` at-Tirmidhi, Hadith 658, and Musnad Ahmad 4/214, and this wording is from him
It is mentioned in Sahih Bukhari and Muslim:
" أَجْرَانِ أَجْرُ الْقَرَابَةِ وَأَجْرُ الصَّدَقَةِ"
"… There are two rewards for giving to a relative: the reward for kinship and the reward for charity."
Reference: Sahih al-Bukhari, Book of Zakat, Chapter on Zakat on Spouses and Orphans in Custody, Hadith 1466, and Sahih Muslim, Book of Zakat, Chapter on the Virtue of Spending and Charity on Relatives… Hadith 1000
(8) Other Rights in Wealth Besides Zakat
In addition to Zakat, there are other rights in wealth, such as:
◈ Compassion and maintaining family ties with relatives
◈ Helping the needy
◈ Lending something to someone in need
◈ Giving respite to the needy in repaying debts
◈ Lending to those in need
Allah Almighty's command is:
﴿ وَفى أَموٰلِهِم حَقٌّ لِلسّائِلِ وَالمَحرومِ ﴿١٩﴾... سورةالذاريات
"And in their wealth was the right of the beggar and the deprived (those who do not ask)."
Reference: Adh-Dhariyat 51/19
(9) The Obligation of Certain Actions
Feeding the hungry, hosting guests, providing clothing to the naked, and giving water to the thirsty—these actions are all obligatory. According to Imam Malik رحمه الله, it is also obligatory for Muslims to ransom prisoners, even if it exhausts all their wealth.
(10) Giving to the Poor Present at the Time of Distribution
When the shares of wealth are being distributed and the poor and needy are present, they should also be given something. Allah تعالى says:
﴿وَءاتوا حَقَّهُ يَومَ حَصادِهِ ...﴿١٤١﴾... سورةالانعام
"And give the due [Zakat] on the day of its harvest."
Reference: Al-An'am 7/141
And He said:
﴿وَإِذا حَضَرَ القِسمَةَ أُولُوا القُربىٰ وَاليَتـٰمىٰ وَالمَسـٰكينُ فَارزُقوهُم مِنهُ وَقولوا لَهُم قَولًا مَعروفًا ﴿٨﴾... سورةالنساء
"And when the relatives and orphans and the needy are present at the time of division, then give them something out of it and speak to them a good word."
Reference: An-Nisa:4/8
My brother! These are the virtues and beauties of Islam. Islam is a name for compassion, mercy, mutual cooperation, and brotherhood for the sake of Allah تعالى. What a wonderful religion it is, and how strong and noble its commandments are. I pray to Allah تعالى to grant us insight into His religion and the ability to adhere to and follow the laws of Shari'ah, indeed He is All-Hearing and All-Accepting.
ھذا ما عندی والله اعلم بالصواب
