Giving money for Zakatul Fitr
Explained by Shaykh Al Albani
The following is a summary translation
Questioner: At the end of the month of Ramadan there arises a difference of opinion concerning the payment of Zakat Al Fitr. Some of the people say it’s more beneficial to pay it with cash, and some of the Imaams say it is a must to pay it with the food known to the people. Thus what is your view on this?
Shaykh Al Albani: Some of the Imaams say what?
Questioner: They say it should be paid from the food known to the people of that country; such as wheat, and dates, etc…
Shaykh Al Albani: There is no doubt that those who hold the first view are incorrect. Those who say it is permissible to pay Zakatul Fitr with cash are incorrect because they have opposed the text. The hadith of the Messenger of Allah عليه السلام which has been collected in the two books of Al-Bukhari and Muslim, from the hadith of Abdullah bn Umar bn Al-Khattaab رضي الله عنهما. He said:
فرض رسول الله صدقة الفطر صاعا من تمر أو صاعا من شعير أو صاعا من أقط
The Messenger of Allah صلى الله عليه وسلم enjoined Zakatul Fitr, a saa’ of dates, or a saa’ of barley, or a saa’ of wheat.
The Messenger of Allah صلى الله عليه وسلم specified that this obligation which has been obligated by the Messenger عليه السلام in accordance with the command of his Lord given to him; is not in cash rather it is only from food which feeds the people of that country during that time period.
So the meaning of this hadith, the intent behind it is not entertaining the people—the poor and less fortunate—so they can wear new clothes, clean clothes etc. Rather the intent is only to suffice them of food and drink on that day and the days that follow the Eid. And when I say after the Eid I intend to say the day of Al-Fitr is the Eid, as for the second day and the third day; then they have nothing to do with the Eid at all. Eid Al-Fitr is only one day and Eid Al-Adha is four days. Thus the intent behind the obligatory of Zakatul Fitr being from the customary food during these days is to suffice the poor and less fortunate on the first day of Eid Al Fitr; and whatever days come after that, whether they are many or a few.
When a person comes and says: No, giving the value of the food (money) is more beneficial for the poor; this person has erred twice.
The first error: He opposed the text and the religious issue. And this is the least of what can be said. But the second point is very dangerous. Because this means that the Wise Legislator—and He is the Lord of all that exists—when He revealed to His noble Prophet to obligate upon his Ummah feeding with a saa’ from food, He was not aware and He did not know what would be a benefit for the poor and less fortunate, like it is known by those who claim paying it in money is better.
If paying Zakatul Fitr in money was better it would be the foundation and food would be the alternative. Because the one who has money knows how to spend it according to his needs. If he is in need of food he buys food, if he is in need of drink he buys drink, if he is in need of clothes he buys clothes. Therefore why did the Legislator refrain from obligating the value, or Dirham, or Dinar and He obligated food? Therefore, He has a purpose. Therefore, He defined this obligation—which is food from the categories of food stated in the text of this hadith and others.
The deviance of some people from applying this text and exchanging it for paying in money is an accusation against the Legislator that He is not suitable to legislate; because their legislation is better and more beneficial for the poor. If this is the person’s intent, he disbelieves by this. But they do not intend this; but they speak with words which are the epitome of error. Therefore, it is only permissible to pay it according to how the Wise Legislator prescribed it, and it is food under every circumstance.
And here is a point that must be mentioned. The legislator has obligated these various types of foods because they were known during the era of Prophethood and the message, but today there are foods which take the place of those foods. Today you do not find those who eat barley, rather you do not find those who eat wheat and grain. Because grain requires something else it requires a bread mill and it requires an oven, small or large, as it continues to exist in some villages.
When this food became abandoned and discarded it became obligatory to pay it with another type of food; not cash. This is because when we pay it with an alternative food we are in agreement with the legislation in what it has legislated from the various types of food known during that time. As for if we say we will pay it with a substitute which is cash, then we are saying the Wise Legislator was not accurate in the legislation. Because we can all say with certainty that money has a broader use than food, but when we see that the Wise Legislator has obligated food, and we find that this particular food is not in use today, then it becomes a must to settle on an alternative food. Using as a substitute, rice—for example—which home is not in need of eating rice? No one; not the poor or the rich; therefore we alternate wheat for rice, or we substitute sugar for example, or similar foods.
It is found in some narrations dried yogurt, here it is called Jameed. It is possible that people are familiar with this food, but in reality as it relates to us in Syria, in the metropolitan areas Jameed is not known; but in many of the villages it is known. Thus if a person pays Zakatul Fitr with Jameed to some of the poor and less fortunate it will be completely suitable for them; but this requires some knowledge if the person uses Jameed or not. From what I see it is not predominantly used. It also appears in some of the texts of the hadiths, dates. But I believe in this country dates are not widely used as they are used in Saudi for example. Therefore, there its food is nutritious and perhaps it will be used as food for them and suffice them from many other types of food.
The important point: It is obligatory to begin, and the origin is to pay the Zakatul Fitr with the types of food mentioned in the texts of the hadtihs, and to not use others food as an alternative; except if the poor and less fortunate do not eat this type of food, such as the foods we mentioned, like dried yogurt and dates.
Likewise raisins for example; raisins are eaten among us, but what is it? It is not food today which is stored and used as a food. Thus it is better—we believe and Allah knows best—to pay it with rice and similar foods like we mentioned; or Freekeh (a cereal food made from green wheat). These foods are eaten by all classes of people.
This is the answer to your question my brother.
Translated by Rasheed ibn Estes Barbee
Islam Is Sunnah 