37.2 CHAPTER ZAKAT AL-FITR
It is wajib to give a sa’ of wheat or barley, its flour or paste, dates, raisins or cottage cheese. If these five are unavailable, then any grains or dried produce that are storable but no imperfect food and bread must be given as zakat.
“It is wajib to give a sa’ of wheat or barley, its flour or paste, dates, raisins or cottage cheese”: This is detailing what should be given as zakat al-fitr and the quantity that is wajib. They are storable food that is common in a country. Each country shall give as zakat al-fitr the storable food that is prevalent in their country.
For this reason, the Prophet(pbuh) mentioned a variety of foodstuffs that can be given as zakat al-fitr. He said, “A sa’ of wheat, a sa’ of barley, a sa’ of dates or a sa’ of raisins, a sa’ of cottage cheese.” (Reported by al-Bukhari (2/161) and Muslim (3/69) from the narration of Abu Sa’id al-Khudri.)
This is because the staple food of each country varies. Some consume wheat as their staple food while others only eat barley. Dates are also considered staple food in some countries as are raisins and cottage cheese. This is normally consumed by the rural people or Bedouins. The Prophet(pbuh) mentioned a variety of foodstuffs as people and their preferential foods vary. This is proof that the people of a specific country should give the staple food prevalent in their country as zakat al-fitr. This is a leniency from Allah for the Muslims.
“If these five are unavailable, then any grains or dried produce that are storable”: Other food items, besides these five foods, which are staple food in a country may be given as zakat al-fitr. Examples would be rice, pearl millet or its powdered form. These are acceptable as zakat al-fitr as they are staple foods in some countries. Some scholars claim that it is not permissible to give other than the five foods mentioned in the hadith as zakat except when they are unavailable. Hence the author mentions it here. “Then any grains or dried produce that are staple food” I.e., foods which are stored.
The correct opinion is that foods that are staple other than the five mentioned in the hadith are permissible to be given as zakat al-fitr even if these five foods are available in a country. (See al-Mughni (4/292-293).)
“Dried produce”: Such as dates and raisins, which are staple foods in some countries.
“No imperfect food”: It is not allowed to give wheat, dates, raisins, cottage cheese or any other staple food which are not safe for consumption or have some sort of inherent blemish in them. These foods have less benefit and are not valued by middle-income families. These foods are not to be given as zakat al-fitr as zakat has to be pure. The food given as zakat al-fitr must be of an intermediate grade. It need not be of the highest quality or a low-grade food which is disliked by most people. Dates containing moth worms, wheat and barley with insects in them and infested produce or grains which can cause diseases should not be given as zakat al-fitr.
“And bread must be given as zakat”: Bread is not given as zakat al-fitr. This is because bread is a perishable good and is safe for consumption only for a short period. The recipient cannot do as he pleases with it unlike wheat, barley, dates, raisins or cottage cheese. These five foods can be sold or be consumed. The recipient can also give it away as a gift. Bread on the other hand has a limited shelf life and so it is not appropriate to be given as zakat al-fitr.
Note: We would like to highlight an issue that is discussed heavily. This issue is about giving money as zakat al-fitr. This is not permissible as it is contradictory to the command of the Prophet(pbuh).
The Prophet(pbuh) commanded that only foodstuff be given as zakat al-fitr and not only did he stipulate a sa’ as its quantity, he(pbuh) also mentioned the variety of foods that can be given as zakat al-fitr. The variance was due to the difference in food tastes and has no relation to the monetary value of the food. Furthermore, money was never mentioned with regards to zakat al-fitr even though the usage of money was prevalent during the lifetime of the Prophet(pbuh). He had steered clear of giving money as zakat al-fitr and instructed the Muslims to give specific foodstuffs instead.
Moreover, the needy will be in need of foodstuff on the day of ‘Eid so that they can rejoice and eat and drink with the rest of the people. Money will not serve this purpose unless he goes to buy these from the stores which most probably will be shut on the day of ‘Eid or stocks will be extremely limited during that day. Hence, he will not benefit from cash on that day. However, if he is given food as zakat al-fitr, he may use it immediately for the day of ‘Eid, a day of feasting. The poor are in need of food and this is the reason for the Prophet’s words, “Enrich them and detract them from asking on this day.” (Reported by al-Daraqutni (2/152-153) and al-Bayhaqi (4/175) from the narration of Ibn ‘Umar. See also Fath al-Bari (3/375).)
There is wisdom in giving the variety of foods mentioned in the hadith and other staple foods. It is a convenience for the people, it attains the objective of feasting on the blessed day of ‘Eid. It is an official holiday and so work is disrupted such that he cannot earn a living on that day. Thus, buying food with his earnings on the day is not possible, provided that shops are open. The likely scenario is that they are not open and so he rejoices when people offer him zakat al-fitr which will fulfil his needs for the day. Giving money defeats this purpose and goes against the wisdom behind the legislation of giving food as zakat al-fitr.
This is an important point which is the view of most of the scholars including Imam al-Shafi’i, Ahmad and Malik, may Allah have mercy on them. Imam Abu Hanifah, may Allah have mercy on him, allowed the giving of money as zakat al- fitr. (See al-Mughni (4/295).) However, this contradicts the evidence and making independent judgement when evidence is available is not permissible. Imam Ahmad was asked about the financial value of the food and that some scholars had ruled in its favor. He replied, “They neglect the words of the Messenger of Allah and adopt the views of some people!” It is wajib that we act according to the evidence that is available.
The wisdom that we have mentioned regarding zakat al-fitr comes about if we act upon the evidence that is available. Otherwise, the wisdom is lost. The stipulated quantity to be given as zakat al-fitr is one sa’ of the Prophet’s sa’. Sa’ refers to scooping four handfuls of the food using both hands. A scoop of this nature is called a mudd. Hence a sa’ is equivalent to four amdad (plural for mudd) which in metric terms is equivalent to three kilograms approximately. (See Mawsu’ah Wahdat al-Qiyas al-‘Arabiyyah wa al-islamiyyah (p. 258).)
It is permissible to give a group of people a single person’s charity and vice versa.
“It is permissible to give to a group of people”: I.e., a group of people who are needy.
“A single person’s charity”: Which is one sa, which is the zakat al-fitr of one person, can be given to a group consisting of poor people. These people must share it among themselves. One can also give his zakat al-fitr to his family members who are needy. There is nothing wrong in doing so.
“And vice versa”: One may choose to give to a single person what is due upon a group. For example, the zakat al-fitr of five people may be given to a single person as there is no maximum limit concerning how much can be given as zakat al-fitr. The only condition is that it be given to the needy, regardless if it is an individual or a group.
By Shaykh Salih ibn Fawzan al-Fawzan
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