Charity is a big part of Islam, and all Muslims are taught to be generous and compassionate towards those who aren’t blessed with great fortune. The Muslim community becomes even more charitable during the month of Ramadan. They are obligated to pay fitrah to those in need before the Eid prayers begin. Making donation is a great way to ensure that everyone gets to share the delights and joys of the festival of Eid-ul-Fitr. If, with an open mind, one reads the Holy Quran, or studies the life of the Holy Prophet Mohammad (S.A.W), or examines the principles of Islam, or examines Islamic history from its primary sources, the first thing that would become evident is that Islam is not a religion of warfare, or of bloodletting and terrorism. Islam commands us to be greatful to Almighty Allah (SWT) by using His favours in proper manners. We should share Allah’s favours on us, with others. Allah can provide them (needy ones) better than what He has given to us, but He wants to test us: Is the love of Allah more in our hearts or the love of Dollars? Zakat al-Fitr, or the Zakat of Breaking the Fast of Ramadan, is the special obligatory alms paid by all Muslims at the end of the Ramadan fasting month.It is also called Sadaqat al-Fitr, “the Charity of Breaking the Fast” of Ramadan, and Zakat al-Fitrah, the Alms of Human Nature, or the Human Creation, because it is a mandatory charity due on every Muslim at the end of Ramadan, regardless of age or gender.Its obligatory payment is termed fitrah, derived from the Arabic term fitr, a word which signifies the “nature” upon which God created the human being, related also to the Arabic word for “fast-breaking” (iftar), eating after a period of abstention from this “natural” and defining human activity. Zakat al-Fitr comes into existence as an obligatory alms in Sha‘ban, the eighth month of the Islamic lunar calendar, in 2H, or the second year of the Hijrah. The obligation to pay the alms of Zakat al-Fitr at Ramadan’s end coincides with God’s revealed commandment in 2H for Muslims to memorialize the beginning of the Quran’s revelation to the Prophet Muhammad, on him be peace, 15 years before. It was revealed in the month of Ramadan, the ninth month in the Islamic lunar year, by reestablishing a primordial worship form, fasting (from dawn to sunset), for the entire month whenever its new crescent appears. O you who believe! Fasting is prescribed for you as it has been prescribed for those who have believed before you, so you may be ever God-fearing.It is for a specified number of days. … It was the month of Ramadan in which the Quran was first sent down as guidance for all people, having in it clear proofs of divine guidance and the criterion for right and wrong. So whoever among you bears witness to the month shall then fast it. (Surat al-Baqarah, 2:183-85) Zakat al-Fitr differs from other kinds of alms or charity in that it is imposed on the individual Muslim and not on his or her measures of wealth or earnings.The Prophet, on him be peace, specifically called the Ramadan Fast-Breaking Alms “Zakat,” and the Quran says: And duly establish the Salah-Prayer and give the Zakat-Charity. (Surat al-Baqarah, 2:110 and Surat al-Nisa’, 4:77) The vast majority of scholars recognize this wording as enjoining an “obligatory” alms levy. Similar prophetic reports use other language that directly “commanded” every Muslim to give a required alms payment at the conclusion of Ramadan. Zakat al-Fitr has two primary purposes, one spiritual for the individual worshiper and the other communal.As a worship form, fasting constitutes, if you will, a “spiritual technology” that God has taught the human being. Its purpose is to help someone unfetter his or her soul for an interim from the worldly appetites that preoccupy it, to free its heavenly nature somewhat from its clay confines so that it may draw itself nearer in consciousness to God. This, as we’ve just seen, the Quran itself tells us: So that you may be ever God-fearing.Practically speaking, the Arabic word that “God-fearing” translates is the unique religious term taqwa, meaning, in its essence, to keep mindful of God so that one becomes habituated to doing what He commands and resolute in holding back from what He forbids. As such, the perfection of fasting, the worship rite, demands of one more than merely depriving his or her body of drink, food and passionate fulfillment. It aims to train the human spirit to master the physical nature that frames it. So fasting also requires us to hold our tongues from unseemly speech (In the past, fasting meant to some no speech at all. See Mary, mother of Jesus, peace on him: Indeed, I have vowed a fast to the All-Merciful. Thus, I shall not speak today to any human being (Surat Maryam, 19:26)); and to keep our hands from bad action; as well as to deny our hearts impure thought. This is fasting in its purity — an ideal, perhaps, no human being can attain. Zakat al-Fitr, the obligatory alms at the breaking of Ramadan’s month-long fast cleanses our fast from the adulterations we have accumulated in the course of observing it. Ramadan’s fast concludes with one of the two great celebrations in the Muslim year, Eid al-Fitr, the Commemoration of Fast-Breaking.On this day of joyful prayer and gathering (may Allah return it to us soon), every Muslim in every locality is to receive it with an obligatory charity, communal Salah-Prayer, and a feast. Zakat al-Fitr infuses the fasting and believing poor with the food resources to whole-heartedly glorify God, celebrate the Eid Prayer, and share the day’s merriment and delight with their children and families. The Prophet, on him be peace, famously said in this regard: “Gratify [the poor] on this day” (Al-Shawkani, Nayl Al-Awtar). Sadaqah al-Fitr (voluntary charity) is a very important part of Fasting in Ramadan. One very important aspect of fasting is that we become aware of how poor people feel. Poverty is a cause of many problems. Zakaah al-Fitr is often referred to as Sadaqah al-Fitr. The word Fitr means the same as Iftaar, breaking a fast and it comes from the same root word as Futoor which means breakfast. Thus, Islamically, Zakaah al-Fitr is the name given to charity which is distributed at the end of the fast of Ramadaan. Every Muslim is required to pay Zakat-ul-Fitr at the conclusion of the month of Ramadan as a token of thankfulness to Allah for having enabled him to observe fasts. Its purpose is to purify those who fast from any indecent act or speech and to help the poor and needy. This view is based upon the hadith which reads, “The Messenger of Allah (S.A.W), enjoined Zakat-ul-Fitr on those who fast to shield them from any indecent act or speech, and for the purpose of providing food for the needy. It is accepted as Zakah for the one who pays it before the `Eid prayer, and it is sadaqah for the one who pays it after the prayer.” Al-Qaradawi comments on this hadith by saying that there are two purposes: one is related to the individual; for completion of his fast and compensation for any shortcomings in his acts or speech. The other is related to society; for the spreading of love and happiness among its members, particularly the poor and needy, during the day of `Eid. It also purifies one’s soul from such shortcomings as the adoration of property, and from miserliness.
The Prophet (saw) made Zakat al-Fitr compulsory so that those who fasted may be purified of their idle deeds and shameful talk and so that the poor may be fed’ (Abu Dawud). “The fasting of the month of fasting will be hanging between earth and heavens, and it will not be raised up to the Divine Presence without paying the Zakat al-Fitr”.(Hadith)
Furthermore, it purifies one’s property from the stain of unlawful earnings. It is also a cure for ailments. The Prophet, peace and blessings be upon him, said, “It would be better that you treat your patients with charity.” In addition, it provides for the needs of the poor and the indigent and relieves them from having to ask others for charity on the day of `Eid. The Prophet, peace and blessings be upon him, said, “Fulfil their need on this day (i.e., the day of `Eid)” Zakat-ul-Fitr is incumbent on every free Muslim who possesses one Sa` of dates or barley which is not needed as basic food for himself or his family for the duration of one day and night. Every free Muslim must pay Zakat-ul-Fitr for himself, his wife, children, and servants. This is the opinion of Imam Malik, Al-Shafi`i, and Ahmad. Imam Abu Hanifah, however, said that it is only obligatory for one who possesses a nisab (a minimum amount of property) after fulfilling the costs of his house, servant, horse, and weapon. we have to bear in mind that Zakat-ul-Fitr is obligatory for everyone who lives until the sun sets on the last day of Ramadan. This is the point of view of the Shafi`is, Hanbalis, and Malikis. Accordingly, whoever dies before the sun sets on the last day of Ramadan is exempted. Likewise, a person who has a baby on the last day of Ramadan should pay Zakat-ul-Fitr for the baby. The majority of jurists argue that we should not pay Zakat-ul-Fitr for an embryo. But Imam Ahmad holds that Zakat-ul-Fitr is also obligatory for an embryo, because it is permissible to assign property to an embryo by means of a will. The jurists agree that Zakat-ul-Fitr is due at the end of Ramadan. They differ, however, about the exact time. Al-Thawri, Ishaq, Malik (in one of two reports), and Al-Shafi`i (in one of his two opinions), are of the opinion that it is due at the sunset of the night of breaking the fast, for this is when the fast of Ramadan ends. However, Al-Layth, the Hanafi school, Al-Shafi`i (in his other opinion), and the second report of Malik say that Zakat-ul-Fitr is due at the start of Fajr (dawn) on the day of `Eid because it is an act of worship connected with `Eid, so the time of its payment should not be before `Eid just as sacrifice on the `Eid of Adha. It is not permissible to delay giving Zakat-ul-Fitr after the day of `Eid (i.e., one may give it up to the time of the `Eid prayer). Zakat-ul-Fitr is not nullified simply by failure to pay it on its due time. If it is not paid before `Eid prayer, one is not exempt from it. It becomes a debt payable even after death. The heirs must not distribute the deceased’s legacy before payment of the deceased’s unpaid Zakat-ul-Fitr. Most scholars believe that it is permissible to pay Zakat-ul-Fitr a day or two before `Eid. Ibn `Umar reported that the Messenger, upon whom be peace, ordered them to pay Zakat-ul-Fitr before the people went out to perform the `Eid prayer. Nafi‘ reported that `Umar used to pay it a day or two before the end of Ramadan. However, scholars hold different opinions when a longer time period is involved. During the time of the Companions the payment was made one or two days before the `Eid. After the spread of Islam the jurists permitted its payment from the beginning and middle of Ramadan so as to ensure that the Zakat-ul-Fitr reached its beneficiaries on the day of `Eid, thereby avoiding the possibility that the process of distribution would delay reception of the payment after the day of `Eid. The jurists hold different views as to the types of food which must be given as Zakat-ul-Fitr. The Hanbali view is that the kinds of food which can be given are five: dates, raisins, wheat, barley, and dry cottage cheese. Imam Ahmad is reported to have said that any kind of staple grain or dates are also permissible, even if the above five types are available. The Malikis and Shafi`is are of the view that it is permissible to give any kind of food as long as it is the main staple in that particular region or the main food of the person. As for the Hanafis, they permit paying the value of Zakat-ul-Fitr in money. The amount of Zakat-ul-Fitr, is one Sa` of food. There is consensus on this amount among the scholars with regard to all types of food except wheat and raisins. As for these two types the Shafi`is, Malikis and Hanbalis agree that the prescribed amount is one Sa`, however the Hanafis say it is sufficient to pay half Sa` from wheat and they differed with regard to raisins.Sa` is a certain measure which equals 4 mudds (a mudd equals a handful of an average man). The contemporary equivalent weights of Sa` differs according to the stuff which is weighted. For example a Sa` of wheat equals 2176 grams, a Sa` of rice is 2520 grams, a Sa` of beans equals 2250 grams etc. Therefore some scholars are of the view that the criterion should be the measure not the weight for there are kinds of food which are heavier than others. But I think this is the case if the equivalent weight of a certain kind of food is not known. If there is no available measure or weight with the person, then he should pay 4 mudds. Nowadays, it is not that problem because ministries of religious affairs in Muslim countries and Masjids and Islamic centres announce the value of Zakat-ul-Fitr every year. Anyhow, this is the obligatory amount which every Muslim should pay. It is better and recommended that one pays an extra amount, particularly for those who are wealthy, for they will be rewarded for it. Doing alms and charity is one of the biggest pillars of Islam and many Muslims around the world make it a point to practice social welfare. This year, it can be a good idea to help those in need. Many struck by the unprecedented crisis are finding it hard to manage rations or other essentials of daily life. You can distribute money, grains to those in need right now. Charity, volunteering, practising gratitude are some of the ways to enjoy the festival. We pray to Allah (S.W.T) on this great day to solve our problems, grant us with tawfeeq to follow in the path of Prophet Mohammad (S.A.W) and forgive us and our dear ones who are not in this world. (Ameen!)
(The authors write regularly on Islamic topics exclusively for the opinion pages of “Kashmir Horizon”. The views, opinions, facts, assumptions, presumptions and conclusions expressed in this article are those of the author and aren’t necessarily in accord with the views of “Kashmir Horizon”.)
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