Zakat for breaking the fast is a feature of the community of the Prophet Muhammad (peace and blessings be upon him). This type of zakat became compulsory in the second year of the Hijri, two days before the Feast of Breaking the Fast, in the same year in which Allah Almighty ordered the observance of the fast of the month of Ramadan. A day or two before the break of the fast, the Prophet (peace and blessings be upon him) preached a sermon in which he said: “Pay saa(a measure of bulk solids equal to 2kg 400g) wheat or saat dates, or barley for each free or slave, both small and adult. "
One of the wisdoms hidden in the payment of zakatul-fitr is that thanks to this, Allah Almighty forgives the shortcomings of fasting. The hadith says:
شهر رمضان معلق بين السماء والأرض ولا يرفع إلى الله إلا بزكاة الفطر
"The fast of Ramadan will be between the earth and heaven, and only after the payment of zakatul-fitr will the fast be ascended to heaven" (Jamiulyahadis No. 13439), that is, zakat-ul-fitr contributes to the acceptance of our fast.
From Ibn Umar (may Allah be pleased with him) it was narrated:
عن ابن عمر رضي الله عنهما قال: "فرض رسول الله صلى الله عليه وسلم زكاة الفطر صاعاً من تمر أو صاعاً من شعير على العبد والحر والذكر والأنثى والصغير والكبير من المسلمين وأمر بها أن تؤدى قبل خروج الناس إلى الصلاة".
"The Prophet (peace and blessings be upon him) ordered to pay alms for breaking the fast after Ramadan fasting in the form of saa dates or saa barley for a slave and a free man, for a man and a woman, for an adult and a Muslim child" (Sahih al-Bukhari No. 1503 Sahihal -Muslim "No. 984).
The unbeliever is also obliged to pay zakatul-fitr, but not for himself, but for his Muslim relatives who are dependent on him.
Anyone who does not have the means to feed himself and his dependents for more than a festive night and a holiday is considered poor and is not obliged to pay zakatul-fitr, unlike someone who has a surplus after a festive night and a holiday. Any property that can be sold as a surplus is considered to be a surplus, except for a house - it does not undertake to sell it. The presence of debt is not an obstacle to the payment of zakatul-fitr. Anyone who is obliged to give zakatul-fitr for himself must also give it for those who are dependent on him. However, a Muslim should not give zakat for his slave, close relative, wife, if they are not Muslims, although they are dependent on him. The son is not obliged to pay zakatul-fitr for his stepmother.
If the head of the family does not have sufficient funds to pay zakatul-fitr for all family members, then first of all he will give for himself, then for his wife, then for his minor child, then for his father, then for his mother, then for his adult child. ...
Zakatul-fitr is paid from those crops from which zakat is levied: wheat, rice, corn, dates, grapes, etc. Also, cheese and milk can be given as zakatul fitr, but only the one who has it as the main food product gives zakat. A Muslim is obliged to give zakatul-fitr from the food that most of the inhabitants of his settlement eat. If there are several basic food products in the settlement, you can give it away from any of them.
According to the madhhab of Imam Shafi'i (may Allah be pleased with him) Zakatul-fitr must be paid in grain. The grain must be whole and of good quality.
The father is allowed to give zakatul-fitr for his imperfect child, even without his consent.
When paying zakat, it is necessary to make a corresponding intention, for example: "I intend to pay the obligatory zakat-ul-fitr for myself." The guardian also needs to make an intention when paying zakat on the property of a minor child and a mentally ill person. A Vakil, that is, an authorized person, does not have to make an intention during the distribution of zakat, if the authorizing person, that is, the owner, made an intention when he gave him his zakat.
It is imperative that the intention is made with the heart, and the pronunciation of the intention out loud is desirable.
To whom the payment of zakatul-fitr is undertaken
The payment of zakatul-fitr is undertaken on a free Muslim who has food for the day and night of the Day of Breaking the Fast for himself and those who he is obliged to support. Also, the payment of zakatul-fitra is obligatory for the unfaithful, if those whom he is obliged to support are Muslims.
If the husband is poor and the wife is wealthy, then she is not obliged to pay zakat either for him or for herself, but, nevertheless, it is desirable for her to pay it, and this will be considered her desirable charity. If the husband is far away, and the wife is left without food, then she can borrow something in the name of her husband for her food, but first she should contact the imam so that he notifies her husband about her situation and the need to support her family ... If a divorced (three-time divorced) wife is pregnant, the ex-husband is obliged to pay a zakat for her.
Zakatul-fitr is received by the same eight categories of people who receive zakat from property.
The scholars of the madhhab of Imam Shafi'i (may Allah be pleased with him) Ibnu Munzir, Ravyani, Sheikh Abu Ishaq Shirazi say that it is possible to distribute to three poor people and not necessarily to all categories.
Rafii said that it can be given to one person as well.
The size of the alms of breaking the fast
Zakatul-fitr is paid with the type of grain that is more consumed in a given area, in the amount of one Sakha per person. This can be wheat, barley, corn, rice, peas, millet, lentils, dates, raisins, etc. If barley is consumed somewhere, it would be better if paid in wheat.
Zakatul-fitr for the deceased
From the one who died after sunset on the last day of Ramadan, zakatul-fitr is paid, and if he died before sunset, it is not paid. A child born on the last day of Ramadan is also paid if he remains alive until sunset.
Sug is 2 kg. 400 grams, and for accuracy it is better to pay 2.5 kilograms. According to the madhhab of Imam Shafi'i (may Allah be pleased with him), you cannot pay in cash. When there is a difficulty in paying with grain, following the imam of Abu Hanifa (may Allah be pleased with him), the Shafi'i is allowed to pay in money in the amount of 1sah, but it should be borne in mind that according to the madhhab of Abu Hanifa (may Allah be pleased with him) it is enough to give half of the Sakha if paid in wheat or raisins i.e. approx. 1700-2000 grams.
Time of payment of zakatul-fitr
Muslim jurists agreed that the time for the payment of zakatul-fitr is the end of the month of Ramadan, and they differ only on whether it should be sunset on the evening of breaking the fast or sunrise on the day of the holiday. But there is no doubt that the best time this is before going to prayer.
Ibn Omar (may Allah be pleased with him) said:
عن ابن عمر أن النبي صلى الله عليه وسلم أمر بإخراج زكاة الفطر قبل خروج الناس إلى الصلاة
“The Prophet (peace and blessings be upon him) commanded us to pay zakat for breaking the fast before the people go to prayer” (“Sahih al-Bukhari” No. 1407).
Zakatul-fitr is allowed to be paid at the beginning of Ramadan, without waiting for the end of the month. But you cannot pay it before the onset of Ramadan.
It is undesirable (makruh) to postpone the payment of zakat after the holiday prayer.
It is a sin (haram) to postpone the payment of zakatul-fitr until the sun sets on the day of breaking the fast. A Muslim has the right to postpone the payment of zakatul-fitr if his property is far away, or if the people who are to receive zakat are far away.
Zakat should be distributed to those people who are in the paying community. If there are no people of those categories who can receive zakat, only then it is transferred to another place.
If at the beginning of the month of Ramadan zakat was not paid, then it must be paid and distributed in the settlement in which it is located at the time of sunset on the last day of the month.
Let's talk about Zakat
Of the five pillars of Islam, Zakat is the most important and fundamental, since it regulates socio-economic relations in Islam. The Prophet, peace and blessings of God be upon him, ordered to pay zakat from property that exceeds nisab, that is, if you have extra money in the amount of 224 thousand rubles, and they are not spent during the year, then 2.5% of them - it is the right of the poor to the wealth of the rich.
It is important to know that if a person has all the conditions for paying Zakat, then he becomes a mandatory (fard) action. A person who refuses to pay Zakat commits a very great sin.
Zakat is paid from gold, silver, trade, fruits and vegetables, animals - these are large and small cattle, minerals, found treasure, from money - 2.5%.
"Nisab" is minimum size the amount from which zakat is paid depends on world gold prices. We find out the cost of 84 grams of gold and, accordingly, we define "nisab". That is why it amounted to 224 thousand rubles this year.
Is Zakat tied to Ramadan?
Caption on the picture: Ramadan Kareem. Photo source: theodysseyonline.com
So why is the entire Arab and Muslim world trying to give Zakat in the month of Ramadan? Is it accepted or is it one of the conditions for the acceptance of Zakat by the Almighty? Let's answer right away: neither one nor the other. Zakat as a pillar of Islam is in itself, and the month of Ramadan is also in itself. They are independent of each other. Zakat can be given in any other month if the due date for its payment has come.
The secret of paying Zakat exactly in the month of Ramadan is as follows. A Muslim, when something concerns his religion, tries to squeeze out sawab - rewards from any good deed to the maximum. And in the month of Ramadan, any good deed is rewarded many times!
The hadith says: "Allah Almighty says:" Each of the deeds of the sons of Adam is for themselves, it will be multiplied tenfold, except for fasting - it is for Me, and I will reward for it "- narrated by Imam Muslim.
For every good deed, people like him are rewarded from 10 to 700 times. But this does not apply to fasting. The reward for it will be given by Allah Almighty and, whether in this world or in the future, having delighted His slaves who observe the fast, will give them a special welcome in Paradise. This is what makes the month of Ramadan attractive to the person paying Zakat.
It is reported that Abu Said al-Khudri said that he heard the Messenger of Allah, peace and blessings of God be upon him, said:
“If a slave converts to Islam and begins to confess it properly, then Allah will forgive him any sin he has committed before. After that, the reward for him will be as follows: for every good deed he will receive a tenfold reward, which can grow to seven hundredfold, and for every bad deed, he will be rewarded only as an equal, unless Allah forgives him "- narrated by Imam al-Bukhari and in the collection Imam Ahmad.
And that's not all. A Muslim gives Zakat - cleansing alms - precisely in Ramadan because the Prophet Muhammad, peace and blessings of God be upon him, was the most generous in the month of Ramadan.
An associate of Ibn Abbas, may Allah be pleased with him, says:
“The Messenger of Allah, peace and blessings of the Almighty be upon him, was the most generous of people. And he was most generous in the month of Ramadan, when he met with Jibril, peace be upon him. Jibril saw the Prophet every night in the month of Ramadan and they recited the Qur'an together. After these meetings, the Messenger of Allah, peace and blessings of the Almighty be upon him, was more generous than the blessed winds, which do not know obstacles in their path ”- narrated by Imam al-Bukhari.
It is also narrated that when our Prophet was asked: “What kind of alms (sadaqa) is better?” He replied: "Alms (sadaqa) given in the month of Ramadan"- transmitted to at-Tirmizi.
Zakatul fitr and his ahkams.
Article regarding zakatul fitr and related issues
What is Zakatul Fitr?
It is a food donation to poor Muslims at the end of the month of Ramadan.
Khukm zakatul fitr
Zakatul fitr is an obligatory Sharia precept, for the fulfillment of which with a sincere intention there is a reward, and for the abandonment of which there is a punishment.
Narrated a number of muhaddiths from Ibn Umar: " Obliged us The Messenger of Allah (peace and blessings of Allaah be upon him) pay zakat ul-fitr in the amount of saa dates or barley .. "(Bukhari, 1407; Muslim, 1639; Darakutni, 6, and others)
Imam Ibn Munzir said: "All the knowledge known from people gathered on the fact that zakatul fitr is obligatory"(Al-Mughni, 5/467)
On whom is zakatul fitr obligatory?
Zakatul fitr is obligatory for all Muslims, men and women, slaves and free, old and young, according to the text of the hadith: and on a slave, on a man and on a woman, on the youngest and the eldest of the Muslims .. "(Bukhari, 1407; Muslim, 1639; Darakutni, 6, and others)
A man is obliged to pay zakatul fitr for his family members from those whom he should support as a wife. The Messenger of Allah said: "Pay zakatul fitr for whoever you should support"(Beykhaki, 7932, Darakutni, 11, Shafii, 413, Sheikh Albani called him hasan (good))
It is said in "Manar al-sabil": "It's like slaves, wives, children"
Also, if he has poor parents, then he needs to pay for them (see "Al-mausuatu al-fiqhiyya al-Kuwaitiya", 23/339)
It is also obligatory to pay zakatul fitr for the fetus in the womb of a wife who has reached the age of 4 months, since it is at this moment that the soul enters the fetus, according to the hadiths of the Messenger of Allah, peace be upon him.
Abu Muhammad Ibn Hazm said: "If the fruit has reached 120 days, by the time of the Fajr on the last night of Ramadan, then the payment of zakatul fitr for it is mandatory."(see Al Muhalla, 6-192)
Abu Kilaba, the tabiin who found many of his companions, said: "They liked to give zakatul fitr for small and large, and even for the fetus in the womb."(see "Al Muhalla", 6-192, Abdur-Razzak, 5788, isnad authentic)
And Uthman paid zakatul fitr both for the old, and for the young, and for the fruit. (Al-Muhallah, 6-132, Masail, 1-170, Ibn Abi Shayba, 3/419, isnad authentic see Tanbihul Qori ala Takwiyati ma Daafahu al-Albani, 1/163)
And it is not known that any of the Sahaba contradicted him in this!
And it is also transmitted in one of the rivayats from Imam Ahmad (see "Ash-Sharh al Kabir", 7-96)
If a person does not have the opportunity to pay zakatul fitr because of poverty, then this obligation falls off him and there is no sin on him, since Allah does not impose on the soul more than it can bear.
How is Zakatul Fitr paid?
There is disagreement among scholars as to how zakatul fitr can be paid.
An associate of Abu Said al-Khudri said: "We gave zakat ul-fitr during the time of the Messenger of Allah as saa from food, or saa of dates, or saa of barley, or saa of raisins, or saa of curd" (Bukhari, 1410; Muslim, 1640; Ibn Khuzeimah, 2418; Tirmidhi, 609)
Some scholars said that it is paid only by those five types of food for which the texts came - and these are dates, cottage cheese, raisins, barley, and wheat, which is meant by the word "Taam" - "food" in this hadith.
However, other scholars objected to them, and explained that the word "Taam" in this hadith came in a general meaning, and said that zakatul fitr is given with the food that is the main food that is eaten in a given area, and reinforced this understanding with one from the versions of the hadith of Abu Said al-Khudri, where he said: "We gave zakatul fitr at the time of the Messenger of Allah as sa'a from food, and then there was our food - barley, raisins, cottage cheese and dates" (Bukhari, 1414)
These scholars derived from this hadith that zakatul fitr is paid with the food that is the main food used in a given nation.
Sheikh ul Islam Ibn Taymiyyah said: "There is a certain disagreement in this, and a more correct opinion is that they should give zakatul fitr with the food that is eaten by this people, even if it is not of these types, and this is the word of most scholars, among them Imam ash-Shafi'i other" see "Majmua al fatahua", 25-68
And according to this, it is possible to issue zakatul fitr with any basic products in a given area - be it noodles, rice, buckwheat, cereals, meat, etc.
However, zakatul fitr should not be given spoiled and perishable foods and those that are not food, such as spices, drinks, and so on. Allahu Ah lam.
Zakatul fitr size
Zakatul fitr is paid in the amount of one saa "food according to the rivayat hadith from Abu Said al Khudri: "At the time of the Messenger of Allah (peace and blessings of Allaah be upon him), we gave zakatul fitr as saa" food "(Bukhari, 1412)
One saa "is 4 mudda, and mudd is a loose measure approximately equal to what fits in two palms brought together.
Let us give useful table calculating the weight of zakat, made by those requiring knowledge, which was led by Sheikh Yusuf Ahmad in his work
Rice - depending on the variety, it is 2.40-2.80 kg
Wheat - 2.80 kg
Wheat flour - 1.760 kg
Barley - 2.340 kg
Dates - depending on the variety - 1.50-2.80 kg
It is always possible to pay a little more if it is not possible to measure it accurately, since the payment in excess of the saa "does not spoil the zakatul fitr, in contrast to the payment of less saa.
Who is given zakatul fitr?
Zakatul fitr is intended only for poor Muslims, and can be given to someone from the categories for whom ordinary zakat is intended, for example, by a Mujahid, only because they fall into the category of poor people, but not because they are included in the category for issuing ordinary zakat. The proof of this is the hadith of Ibn Abbas, where it came: "The Prophet (peace and blessings of Allaah be upon him) obliged him, as a cleansing for a fasting person - from foul language and empty fun, and food for the poor"(Abu Daud, 1609, Ibn Majah, 1827, and his isnad hasan)
Imam ash-Shaukani said: "This is proof that zakatul fitr is spent only on the poor, and not on other people for whom ordinary zakat can be spent."(see "Neylul Author", 3/103)
The same opinion was chosen by Imam Ibn al-Qayyim, Sheikh Ibn Uzaimin, Sheikh Ibn Baz and many others from old and modern scholars.
Zakatul fitr is not given to kafirs, and it is not given to rich and strong able-bodied people who provide for themselves.
When is zakatul fitr given?
Ibn Umar said: "The Prophet ordered that this be done before the people went out to the Eid prayer."(Bukhari, 1407; Muslim, 1639; Darakutni, 6, and others)
And it is not allowed to delay her later than prayer, Ibn Abbas said: "The Prophet (peace and blessings of Allaah be upon him) obliged him as a cleansing for the fasting person - from profanity and empty fun, and food for the poor, and the one who gave it before prayer, then this is accepted sadaqa, and the one who gave it after prayer is just an ordinary sadaqa from donations "(Abu Dawud, 1609, Ibn Majah, 1827, and his isnad hasan)
It is allowed to pay zakatul fitr one or two days before the Eid prayer, and those who said this from among the scholars argued with reliable reports transmitted from the companions. However, the basis is what should be given before the Eid prayer.
And the one who delayed the payment until the time that begins after the Eid prayer, then he did not perform this wajib.
Sheikh Usaymin said: "The correct opinion is that paying it after this time is haram, and it is invalid, and the proof of this is the hadith of Ibn Umar, may Allah be pleased with him, that the Messenger of Allah ordered that it be paid before the people go to the Eid prayer, and when he paid after praying, then he committed an act for which there is no order from Allah and His Messenger, and it is rejected, according to the words of the Messenger of Allah: "Whoever has done a deed for which there is no our order, it is rejected", and the hadith of Ibn Abbas is clear in indicating this, and it came in it: "... and the one who gave it before the prayer, then this is the accepted sadaqa, and the one who gave it after the prayer is just an ordinary sadaqa from among the donations" ... And this is a clear text that it is invalid "(see Sharh al Mumty, 6 / 171-172)
As for the fact that if he forgot to pay zakatul fitr, or did not know about the time, or could not find the one to be paid on time, or for another good reason, then it will be accepted from him, and he needs to pay it.
Sheikh Ibn Usaymin said: "If he did not pay for a good reason, such as because of forgetfulness, or because he did not find the poor on the night of the holiday, then it will be accepted from him."(see "Majmu fatahua wa rasail Ibn Uzaimin", 18/176)
Can Zakatul Fitr be paid in cash?
Praise be to Allah, the Lord of the worlds, peace and blessings be on the Messenger of Allah, and his family, and his righteous companions, and then:
Indeed, it is imperative in zakat ul-fitr to pay it in the way that is established by the Sharia and which the Messenger of Allah (peace and blessings of Allaah be upon him) ordered to pay, and in the same way as his companions did after him, and this is food. And it is not known from any of the companions that he paid zakat ul-fitr in money. And Imam Bukhari and Imam Muslim in their Sahihah hadith Abdullah ibn Umar reported that he said: "The Messenger of Allah (peace and blessings of Allaah be upon him) obliged us to pay zakat ul-fitr in the amount of saa dates or barley for a free and for a slave, for a man and a woman, the youngest and the oldest of the Muslims, and ordered that this be done before the people went out to the Eid prayer. " (Bukhari, 1407; Muslim, 1639; Darakutni, 6, and others)
It also came in both Sahih from Abu Said al-Khudri that he said: "We gave zakat ul-fitr at the time of the Messenger of Allah as saa from food, or saa of dates, or saa of barley, or saa of raisins, or saa of curd" (Bukhari , 1410; Muslim, 1640; Ibn Khuzeimah, 2418; Tirmidhi, 609)
And this is the Sunnah of the Messenger of Allah (peace and blessings of Allaah be upon him) in zakat ul-fitr. And truly it lies in the fact that it is issued only by food from the food of the people of a given country, which is used by most of them.
And it is known that money existed and was in circulation among Muslims at the time when the Prophet ordered to pay zakat ul-fitr, and also the poor were present at this time in abundance. However, at the same time, the Messenger of Allah did not mention this method of paying zakat ul-fitr and did not order to pay zakat ul-fitr in money. And this proves to us that the Messenger of Allah had the opportunity and reason to do it, but at the same time he did not do it and did not order to pay it in money. Therefore, the word that it is allowed to pay zakat ul-fitr in money is a word that came out of Sharia evidence and the foundations of knowledge.
Imam Ahmad was asked about the payment of zakat ul-fitr in money, and he replied: "I am afraid that it is not valid. This is a contradiction to the Sunnah of the Messenger of Allah (peace and blessings of Allaah be upon him)." (Al-Mughni, 2/671)
And people of knowledge, besides the Hanafis, said that it was not permitted to pay zakatul fitr in money.
Imam Ibn Qudama said: "The Messenger of Allah (peace and blessings of Allaah be upon him) ordered to pay zakat ul-fitr in this way and ordered it to be given in this way ... And the one who pays the cost deviated from what is indicated in the text, and this invalid. "(Mughni, 2/674)
Imam al-Nawawi said: "The payment of zakat ul-fitr among the Shafi'is is not valid. And Malik, Shafi'i and Ibn Munzir also said this."(Al-Majmu "u, 6/71)
Sheikh Albani said, answering the question about the issuance of zakat ul-fitr in money: “There is no doubt that those who say that it is permissible to issue zakat ul-fitr in money are wrong, since they contradict the clear text of the hadith of the Messenger of Allah (peace and blessings of Allaah be upon him), which was narrated by Bukhari and Muslim in their Saheehs from Abdullah ibn Umar that he said: "The Messenger of Allah (peace and blessings of Allah be upon him) laid on us zakat ul-fitr in the amount of saa dates or barley or cottage cheese ..." , obeying the order of his Lord, not with money, but only with food from that which the people of the country eat at this time. "(Silsilyat al-Huda wa al-Nur, 274)
Sheikh Muhammad ibn Solih al-Useymin speaking, rahimahullah : "It is not permissible for anyone to pay zakat ul-fitr in dirhams (money) or clothes, or household utensils, but it is imperative to pay it with what Allah ordered in the language of his Prophet (peace and blessings of Allah be upon him). And you should not reckon with that person who, based on a personal point of view, considered it good, since the Shariah does not depend on the views of the people "(see "Fatahua", 18/280)
However, it is allowed to give the money to a trusted person who will buy the necessary food with it and give it to the poor man.
For example, Ibn Umar did this, as Imam Malik narrated: "Ibn Umar sent zakatul-fitr two or three days before the holiday to the one who collected it."(see Malik 1/285.)
Sheikh Ibn Jibrin said: "There is no problem in ordering someone to pay zakatul fitr."(see Fatwa 10597)
And this concludes this short work. We ask Allah to accept our fasting and our donations.
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The volume and measure of sadaqat fitr, zakat and phidiyah were determined at one time by the Prophet Muhammad himself.(peace and blessings of the Almighty be upon him)
The counted time remains until the end of Holy Ramadan, the end of the Uraza - one of the main pillars of Islam. The holiday of Eid al-Fitr (the holiday of Uraza) occurs immediately after the end of the month of Ramadan and falls on June 4. On this day, according to custom, wealthy people distribute alms to the poor, needy and orphans, the so-called sadaqa fitr. By the way, you can distribute it without waiting for the holiday, on any day of Ramadan.
Its meaning, as described in the hadiths of the Messenger of Allah (peace and blessings of Allah be upon him), is that sadaqa fitr eliminates those shortcomings and roughnesses that may occur during the fasting person's uraza, and increases a person's hope that it will be accepted by the Almighty. in full. The head of the family usually distributes sadaqa fitr for his spouse and children. If a baby appears in the family before the beginning of the month of Ramadan, sadaqa is also allocated on his behalf. If children are already adults and have the opportunity to earn money on their own or live with their families separately from their parents, then they pay sadaqat fitr on their own.
This year minimum size of fitr-sadak (alms for breaking the fast) is equal to 100 rubles. For those who pay zakat, this amount is 600 rubles. These amounts are set based on the cost of pearl barley and wheat groats, dates and raisins. Nisab for paying zakat on gold - 230 thousand.
The hadith from Anas bin Malik says: "The Uraza observed by the faithful in Holy Ramadan hangs as if between heaven and earth, and only after the distribution of sadaqat fitr does it ascend to heaven." (Imam Dailami)
As theologians declare: "Muslims allocate part of their condition to the suffering, and this act fosters mercy in them." It is considered preferable to distribute sadaqa fitrza two to three days before Eid al-Adha. Thus, social equality is achieved between people to some extent. As the faithful believe, let them rejoice in the same way as we do. The amount and volume of sadaqa fitr does not depend on the whims of religious leaders or ulema, but they are tied to the average prices of dates and barley for that period in a given area. Sadaqa fitr is distributed to poor and needy people, as well as to those who have no housing or who are starving. Those who are terminally ill or are unable to observe the uraz are obliged to feed a beggar every day during Ramadan. Sadaqa-fidiya refers precisely to these categories of persons and its amount this year is set at 200 rubles.
The Council of Ulema determined the amount of zakat in the amount of nisab (the minimum amount) of 230 thousand rubles, which depends on the value of an ounce of gold on the world market. The starting point is the volume of gold weighing 84 grams. In other words, the sum of the value of 84 grams of gold in monetary terms is displayed and the amount of nisab is set.
In the event that a person has precious metals, securities or goods in circulation and the total amount of this entire fortune exceeds 230 thousand rubles, then the amount of zakat is equal to one fortieth of this indicator, that is, 2.5 percent. If there is no such amount, the payment will not be made. If the amount of cash available at home and savings in a bank account do not reach 230 thousand rubles, you do not need to pay zakat.
Zakat is paid to the poor (those who have a low living wage and do not have nisab), those who do not have a place to live, food, those who collect zakat, who are unable to pay off their debts and travelers. According to the Sharia canons, bridges, mosques, madrassas are not built using funds received in the form of zakat. All this money is paid only to specific individuals.
In the media, members of the public sometimes express differing opinions and interpretations about the amount and amount of sadaqah allocated during the month of Ramadan. In this regard, it is necessary to emphasize that the volume and measure of sadaqat fitr, zakat and phidiyah were determined at one time by the Prophet Muhammad himself (peace and blessings of God be upon him). We must also remember that all this is directed towards the needs of the poor and the suffering.
With the name of Allah the Merciful, the Merciful
Praise be to Allah - the Lord of the worlds, peace and blessings of Allah to our prophet Muhammad, his family members and all his companions!
Obligation to pay Zakat al-Fitr
Ibn ‘Umar said: “The Messenger of Allah (peace and blessings of Allaah be upon him) made it a duty to distribute zakat al-Fitr in the form of one sa 'meal. He imputed this to a slave and a free, man and woman, young and old from among the Muslims, commanding him to do this before going out to the Eid prayer ” al-Bukhari 1503.
Imam al-Khattabi said: "This hadith contains an indication that Zakat al-Fitr is obligatory, and that it is obligatory is the opinion of all scholars." See Ma'alimu-Ssunan 3/214.
Imam al-Nawawi said: "All scholars agree that Zakat al-Fitr is obligatory for every Muslim." See al-Majmoo 6/106.
Imam Ibn al-Munzir also pointed out the unanimous opinion (al-ijma ') that zakat al-Fitr is mandatory. See al-Ijma '34.
For whom is Zakat al-Fitr obligatory?
Zakat al-Fitr is obligatory for every Muslim who has the opportunity to pay it. However, scholars disagreed on the question of whether a person is obliged to give Fitr for those whom he is obliged to support, or whether everyone is obliged to give it up only for himself.
Imam al-Nawawi said: "A person is obliged to give this zakat for himself, as well as for those on whom he is obliged to spend his funds, namely, for his wife, children and parents." See al-Majmoo 6/128.
Supporters of this opinion that a person is obliged to give Fitr both for himself and for those whom he is obliged to support, rely on the following hadith from Ibn ‘Umar, that the Prophet (peace and blessings of Allaah be upon him) said: "Give Fitr for those you are obligated to support" al-Darakutni 2/141, al-Bayhaqi 4/161.
But scholars disagreed on the veracity of this hadith. Imams Ibn al-Arabi, al-Zahabi, al-Nawawi and Ibn Hajar called this hadith weak, and ad-Darakutni said: “It is true that these words belong to Ibn‘ Umar himself, but not to the prophet (peace and blessings of Allaah be upon him). ” However, some imams, including Sheikh al-Albani, relied on this hadith and strengthened its credibility with other similar reports. See “Iruaul-galil” 835.
Also, the scholars of the Standing Committee (al-Lajnatu-ddayim) were inclined to this opinion. See Fatahua al-Lajna 9/367.
As for Imam Ibn Hazma, he believed that Fitr must be paid for the fetus in the mother's womb. However, this opinion is erroneous, and none of the imams spoke of such a thing. Imam Ibn al-Munzir said: "Scientists agree that it is not necessary to pay Fitr for the embryo in the mother's womb." See al-Ijma'31.
As for the well-known and widespread message, which Ibn Abu Sheiba cites, that ‘Uthman ibn’ ‘Affan gave Fitr for his family and even for those who were in the womb, it is weak. See Iruaul Galil 3/330.
But even if this message were reliable, then the maximum it indicates is that it is permissible to pay Fitr for the embryo, but not necessarily. Abu Qilyaba said: "The Salaf loved to give Fitr even for the children in the womb." Ibn Abu Sheiba 3/173, Abdur-Razzak 5788. Isnad authentic.
Also, scholars disagreed on the question of whether every Muslim is obliged to pay Fitr, or only those who observed the fast. Most scholars, including the imams of the four madhhabs, believe that Fitr should be paid even to a Muslim who did not observe the fast, such as a sick or old person who is unable to fast. Some scholars believed that only those who fasted were obligated to pay Fitr, since the hadith of Ibn ‘Abbas says: "The Prophet (peace and blessings of Allaah be upon him) prescribed zakat al-Fitr as cleansing the fasting person from empty talk." Abu Dawud 1609, Ibn Majah 1827, ad-Darakutni 2/138. The authenticity of the hadith was confirmed by Imam al-Hakim, Hafiz al-Zahabi, Imam Ibn Qudama, Imam an-Nawawi, Hafiz Ibn al-Mulyakkin, Sheikh al-Albani and Sheikh ‘Abdul Qadir al-Arnaut.
However, the answer to this argument is simple. Isn't a person who did not gossip during the Ramadan fast, on this basis, is not obliged to pay Fitr? Of course I have to. See Fathul Bari 3/364.
There is no doubt that zakat al-Fitr expiates the sins committed during fasting, but the presence of sins is not a condition for its payment. Moreover, the hadith of Ibn ‘Umar says: "The Prophet (peace and blessings of Allaah be upon him) imputed Fitr to a slave and free, man and woman, young and old from among the Muslims." al-Bukhari 1503.
The word "little" means a child, and it is known that a child is not required to fast.
If a person wants to pay Fitr for someone, then he is obliged to notify him of this and do it only with his permission, since zakat is worship in which one must have intention.
If a person does not have the opportunity to pay Fitr, then there is no sin on him, and he should not borrow for this. Allah Almighty said: "Allah does not impose on the soul that which is beyond her power"(al-Baqara 2: 286). And the prophet (peace and blessings of Allaah be upon him) said: "From what I have commanded you, do what you can do!" al-Bukhari 1/234.
Imam Ibn al-Munzir said: "Scientists are unanimous that those who do not have the opportunity are not obliged to pay Fitr." See al-Majmoo 6/113.
The wisdom of Zakat al-Fitr
Allah Almighty imputed zakat al-Fitr to the community of Muhammad (peace and blessings of Allaah be upon him) in order to relieve those in need of requests on the day of the holiday and so that it would serve as an atonement for omissions made during fasting. Ibn ‘Abbas narrated: “The Prophet (peace and blessings of Allaah be upon him) obliged to pay zakat al-Fitr as cleansing for a fasting person from empty talk and as food for the poor. Whoever paid it before the Eid prayer is acceptable zakat, and who paid it after prayer, in this case it is considered only as alms ” Abu Dawud 1609, Ibn Majah 1827, ad-Darakutni 2/138. The authenticity of the hadith was confirmed by Imam al-Hakim, al-Zahabi, Imam Ibn Qudama, Imam al-Nawawi, Hafiz Ibn al-Mulyakkin and Sheikh al-Albani.
Waqi 'ibn al-Jarrah said: “Zakat al-Fitr in the month of Ramadan is like sajdah sahua in namaz. Zakat al-Fitr expiates for the omission of fasting in the same way that sajdah sahua expiates for the shortcomings in prayer ” See al-Majmoo 6/321.
As for the hadith: "The month of Ramadan is between heaven and earth, and nothing will raise it to Allah, except for Zakat al-Fitr." ad-Dailami and Ibn Shahin, it is unreliable as reported by Imam Ibn al-Jawzi, Hafiz al-Suyuta and Sheikh al-Albani.
Sheikh al-Albani said: "We do not know that at least any of the scholars said that fasting without zakat al-Fitr is not accepted." See al-Silsilah ad-da'ifa 1/118.
To whom is Zakat al-Fitr given?
Most scholars believe that zakat al-Fitr is distributed in the same way as ordinary zakat, among the eight categories specified in the Qur'an: “Donations are for the poor and the poor; for those who collect and distribute zakat; and for those whose hearts want to incline (to Islam); for the redemption of slaves; for debtors; for expenses in the way of Allah and for travelers. This is the injunction of Allah. Indeed, Allah is Knowing and Wise ”(at-Tawbah 9: 60).
However, this opinion is erroneous, since this analogy contradicts the above hadith of Ibn ‘Abbas, who said: "The Prophet (peace and blessings of Allaah be upon him) prescribed zakat al-Fitr as cleansing the fasting person from empty talk and as food for the poor."
"It is not permissible to give zakat al-Fitr except to those in need." See “Majmuul-fataua”, “Ikhtiyaratul-fiqhiyya” 102.
Sheikh Ibn al-Qayyim, Imam al-Shawkani and other researchers said the same thing. See “Zadul-ma'ad” and “Saylyul-jarar” 2/86.
It is permissible to give a few Fitr to one poor man, or to distribute one Fitr among several poor people. So spoke Malik, Ahmad, and also Sheikhul-Islam. However, one should warn the poor man to whom part of Fitr was given that he received less than one sa ', since he can give al-Fitr received as zakat from himself. See Sharhul Mumti '6/179.
It is permissible for one person to give Fitr in the amount of more than one sa ', but one cannot pay less than one sa', which is not a controversy. See “Majmu'ul-fataua” 25/70.
The scholars of the Standing Committee were asked: "Is it possible to pay Zakat al-Fitr to those who beg in the markets, when we do not know their true position?" They have replyed: “Fitr should be paid to poor Muslims, even if they are sinners, but have not come out of Islam. One should look at the external condition of the poor man, even if he actually turns out to be rich. However, if possible, you should look for the decent poor. If a person, after paying his zakat, finds out that he has fallen into the hands of a wealthy person, this will not harm his zakat. " See “Fatahua al-Lajna” No. 3055.
Can Zakat al-Fitr be sent to another city?
You should not send Fitr to another city, except when necessary, which may be the absence of poor people in your city or a great need for Fitr in another city. A Muslim must pay his Fitr in the area where he was found at the end of the month of Ramadan. This has been pointed out by many scientists. Imam Malik was asked about a man who lives in one of the African countries, but who was in Egypt on the day of breaking the fast: "Where should he pay zakat al-Fitr?" Malik replied: “Fitr should be paid where it is. But if his family (living in his homeland) pays Fitr for him, then it will be credited to him. " See al-Mudawin 1/337.
Imam Ibn Qudama said: "As for Zakat al-Fitr, it should be paid in the city in which the one to whom it has become obligatory resides, regardless of whether he lives in this city or not." See al-Mughni 2/590.
Sheikh Ibn Baz said: "It is Sunnah to give Fitr to the poor in your area and not to send Fitr to another city." See “Majmu’u fataua wa makalat”.
They asked Sheikh Ibn 'Usaymin: "Is it permissible to send zakat al-Fitr to another city?" He replied: “If there are no poor (Muslims) in the city of the person who wants to send his Fitr, then there is no problem. However, if there is no need for this and in his city there are those to whom Fitr can be given, then Fitr cannot be sent to another city, as indicated by some scholars ” See Fataua Ibn 'Usaymin 18/318.
Who is forbidden to give zakat al-Fitr
It is not allowed to pay zakat to al-Fitr to the wrong, for there is nothing for them in the mandatory prescriptions for the payment of zakat. The Messenger of Allah (peace and blessings of Allah be upon him), sending Mu'az to Yemen to call people to Islam, told him: "And if they obey you in this (ie in monotheism and in the performance of prayers), then let them know that Allah obliged their rich to donate to their poor." al-Bukhari 3/225, Muslim 19.
Imam al-Nawawi said: "We believe that it is not permissible to give Fitr to the wrong, but Abu Hanifa allowed it." See al-Majmoo 6/142.
Hasan al-Basri said: "There is nothing for the unbelievers living on the Muslim lands of the obligatory alms (zakat and zakat al-Fitr), but if a person wishes he can give them voluntary alms." Abu 'Ubayd 1/236.
As for the message that Abu Maysara collected zakat al-Fitr and distributed it among the monks, it is unreliable. See “Tamamul-minna” 389.
Also, zakat al-Fitr is not paid to those whom a person is obliged to support, but these are parents, children and wives. Imam Malik said: "Do not give zakat to any of your close relatives whom you are obliged to support!" See al-Mudawin 1/344.
Imam ash-Shafi'i said: "Zakat is not given to father, mother, grandfather or grandmother!" See al-Umm 2/87.
Imam Ibn al-Munzir said that there was no disagreement among scholars that zakat is not paid to those whom a person is obliged to support. See al-Ijma'32.
However, the wife can pay the husband zakat, since she is not obliged to support him.
To pay zakat and zakat al-Fitr to relatives of Muslims whom a person is not obliged to support better, as Sheikh Ibn 'Uzaimin said.
Also, zakat is not paid to a rich and strong, able-bodied person. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Charity (sadaqa) is not allowed for a rich, as well as for a strong, able-bodied person!" Abu Dawud 2/234, Ibn al-Jaroud 363. Imam Abu 'Isa at-Tirmidhi, al-Hakim, Hafiz Ibn Hajar and Sheikh al-Albani confirmed the authenticity of the hadith.
Imam Ibn Qudama said: "The rich is not given a donation intended for the poor and the poor, and there is no disagreement among scholars on this issue." See al-Mughni 2/522.
The size of Zakat al-Fitr
According to Ibn ‘Abbas, it is reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said: "Give Zakat al-Fitr in the form of one sa 'meal" Abu Nu'aim 3/262, al-Bayhaqi 4/167. The hadith is authentic. See Saheeh al-Jami '282.
Zakat al-Fitr should be given in the form of one sa 'food. One sa 'is equal to four muddas, and one mudd is what fits in two joined palms. See "Mausu'atul-fiqhiyya" 3/163.
The volume of one sa 'roughly corresponds to the volume of wheat in 3 kg, as Sheikh Ibn Baz said. Its weight may vary depending on the type of food. So, for example, a barley volume of one ca 'will weigh less than 3 kg, while rice or cottage cheese with a volume of one ca' may weigh a little more than 3 kg. Anyone who wants to pay the exact Fitr in one sa 'should determine the volume of products equal to the weight of wheat at 2,040 kg, as Sheikh Ibn' Usaymin spoke about in Sharhul-Mumti.
How Zakat al-Fitr should be paid
Abu Sa'amiyid al-Khudri said: "We paid zakat al-Fitr with one sa 'meal or one sa' barley, or dates, or cottage cheese, or raisins." al-Bukhari 1506.
Scholars have expressed different opinions regarding the interpretation of the word "ta'am" (food) mentioned in the hadith. Some have said that the word "food" means wheat. Others said that it is permissible to pay only with the food that is mentioned in the hadith. In fact, the opinion of those scholars who believe that the word "taikayam" in hadith is generalized and refers to all food that can be measured is stronger and more justified. Moreover, zakat al-Fitr should be paid with exactly those products that are basic in any region, as indicated by the hadith of Abu Sa'id, who said: “During the lifetime of the Messenger of Allah (peace and blessings of Allaah be upon him) we paid Fitr with one sa’ food, and at that time we ate barley, raisins, dried cottage cheese and dates ” al-Bukhari 1510.
Ashgab told: “I heard Imam Malik say:“ Barley is not paid to those who do not consume it! It should be paid with what people use ”” See al-Istizkar 9/263.
Hafiz Ibn ‘Abdul-Barr said: “Considering food, which is the main one in any locality, is obligatory at all times” See at-Tamhid 7/127.
Sheikhul-Islam Ibn Taymiyyah said: “The Prophet (peace and blessings of Allaah be upon him) ordered the payment of zakat al-Fitr with one sa’ dates or barley, since this was the food for the inhabitants of Medina. And if the inhabitants of Medina ate not these, but other products, then the prophet (peace and blessings of Allaah be upon him) would not oblige them to pay for the products that they did not use ” See “Majmu'ul-fataua” 25/68.
Sheikh Ibn al-Qayyim wrote: “The foods mentioned in the hadith were the staple foods of the people of Medina. If the products of the inhabitants of any area are not these products, then they should pay Fitr with products that are popular with them, such as corn, rice, figs and other products. If their food is not bulk products, but, for example, meat or fish, then Fitr should be paid to them with what they eat, whatever it is. This is the opinion of the majority of scientists, and it is correct ” See “Y'lamul-muuakk'i'in” 3/12.
Sheikh Ibn ‘'Usaymin said: "If bulk products are not the food of the inhabitants of any locality, but on the contrary their food is, for example, meat, and this is their main food, then they should pay Fitr with meat, which is correct." See Sharhul-mumti '6/182.
As for the hadith from Abu Sa'id that they paid Fitr with one sa 'flour, it is weak, as said by Imam Abu Daud and others. See “Iruaul-galil” 848. However, despite the fact that this hadith is weak, a group of scholars nevertheless allowed the payment of zakat al-Fitr with flour. Imam Ibn Qudama said: "It is allowed to pay Fitr with flour and Imam Ahmad spoke about it" See al-Mughni 2/357.
This opinion was also shared by Imam Abu Hanifa, Sheikhul-Islam Ibn Taymiyyah, Sheikh Ibn al-Qayyim, and from modern scholars he was preferred by Sheikh Ibn ‘Usaymin.
Sheikh Ibn ‘'Usaymin said: "It is also allowed to pay Fitr and macaroni, if they are among the main food products in a certain area." See Sharhul-mumti '6/191.
Thus, on the basis of all that has been said, it becomes clear that Fitr can be paid with any product, be it buckwheat, beans, pasta, rice, millet, meat, etc., if these products are the main ones in a particular locality. And a person is not obliged to pay Fitr with the most expensive product, he can pay it with the average of what he eats himself.
What should and should not be done to pay Zakat al-Fitr
Fitr should not be paid with spoiled food, nor should it be given quickly spoiling food. Ibn al-Qayyim said: “When it comes to bread and cooked foods, even if they are good for the poor and it takes time and energy, there is still more value in bulk products, as they can be stored longer. As for bread and cooked food, even if there are a lot of them, they quickly deteriorate and cannot be stored for a long time. ” See “I’lamul-muakky’in” 3/18.
Also, Fitr should not be given with sugar, salt, etc. because all this is not food, but a seasoning.
Allah Almighty said: "You will never achieve piety until you spend what you love, and whatever you spend - Allah knows about it" (Ali ‘Imran 3 :, 92).
Can Zakat al-Fitr be given in money?
It is not permissible to give zakat al-Fitr either with clothing, or money, or anything else except food, since this contradicts the command of the Messenger of Allah (peace and blessings of Allah be upon him), who ordered to pay Fitr with food. However, despite this, some scholars allowed the payment of Fitr in cash. Imam al-Nawawi said: “Most of the fakhihs did not allow giving Fitr with money, and Abu Hanifa allowed it. Also, Ibn al-Munzir conveyed the permissibility of this from Hasan al-Basri, ‘Umar ibn‘ Abdul-‘Aziz and Sufyan al-Sauri” See Sharh Saheeh Muslim 7/60.
Imam al-Khattabi, quoting the hadith of Abu Sa'id: "During the lifetime of the Messenger of Allah (peace and blessings of Allah be upon him) we paid fitr with one sa 'meal, and at that time we ate barley, raisins, dried cottage cheese and dates.", said: "In this hadith, there is evidence that it is impossible to pay Fitr in money, since certain products are mentioned, and not money." See Ma'alimu Ssunna 2/44.
Dinars and dirhams also existed at the time of the prophet (peace and blessings of Allah be upon him), but instead of money, the Sharia ordered to pay Fitr with food, which must stop. The Messenger of Allah (peace and blessings of Allaah be upon him) said: "Whoever commits an act that was not directed by us, then it will be rejected!" Muslim 1/236.
They asked Imam Ahmad about a man who decided to pay zakat al-Fitr in dirhams and he replied: "I am afraid that this will not be credited to him because of the contradiction to the Sunnah of the Prophet (peace and blessings of Allah be upon him)!" It is also reported that when Imam Ahmad said: “You shouldn't pay Fitr with money instead of food!”, - he was asked: "Here people say that‘ Umar ibn ’Abdul‘ Aziz paid money. ” Then he said: "They leave the words of the Messenger of Allah (peace and blessings of Allah be upon him) and say:" Said such and such! " See al-Mughni 2/671.
When should Zakat al-Fitr be paid?
‘Umar ibn‘ Abdul-‘Aziz and Abul-’Aliyah regarding the words of Allah Almighty: "He succeeded who purified himself, remembered the name of his Lord and prayed."(al-A'la 87: 14-15), said: “This means: paid zakat al-Fitr, and then went to the Eid prayer” See “Akhkamul-Kuran” 3/176.
Ibn ‘Umar said: "The Prophet (peace and blessings of Allaah be upon him) commanded to pay Fitr before going to the Eid prayer." al-Bukhari 1503.
Imam Ibn at-Tin said: "The time for the payment of Fitr after the morning prayer and before the Eid prayer" See al-Mutawari 135, Fathul-Bari 3/478.
Some scholars have considered that the time for the payment of Fitr begins after sunset on the last day of Ramadan and lasts until the Eid Prayer. However, the first opinion that it should be paid before going to the Eid prayer is stronger, since it is based on a direct hadith.
As for the opinion of those scholars who believed that Fitr can be paid even at the beginning of Ramadan, it is erroneous and does not rely on anything, and moreover, contradicts the message from Ibn 'Abbas, which says that the meaning of Fitr is to feed for the poor on the day of the holiday. Imam Ibn Qudama said: "The meaning of the duty of Zakat al-Fitr is the holiday of Conversation." See al-Mughni 2/676.
Imams al-Shaukani and Shamsul-Hakk ‘Azim Abadi said: “Most scholars believed that the payment of Zakat al-Fitr before the Eid Prayer was only desirable, and believed that it could be paid before the end of the day of the Conversation. However, the hadith of Ibn ‘Abbas is a refutation of them!” See ‘Aunul-Ma’bud,‘ Nayul-Autar ’4/255.
Sheikh al-Albani was asked: "Is it permissible to pay zakat al-Fitr a few days or weeks before the Eid prayer?" He replied: “This is not permissible, since the meaning of Zakat al-Fitr is to relieve those in need of requests on the day of the holiday. If you pay Fitr long before him, then there is no doubt that the needy will not hold this food until the holiday ” See “al-Hawi min fatahua sheikh al-Albani” 283.
But if a person fears that he will not have time to pay Fitr before the Eid Prayer, then it can be paid a day or two before the Eid Prayer, which is an exception. Nafi 'said: "Ibn‘ Umar used to pay Fitr a day or two before the holiday. " al-Bukhari 1511, Muslim 986.
Some scholars have said that Ibn ‘Umar paid Fitr for a day for two, not to the poor themselves, but to the person who was assigned to collect Fitr, as indicated by other reports. Nafi 'said: "Ibn‘ Umar sent Fitr two or three days before the holiday to the one who collected it. " Malik 1/285.
In this message, an indication of the permissibility of transferring zakat al-Fitr to a person who is responsible for collecting it, if this person is truthful and worthy of trust. This is also confirmed by the well-known hadith, in which the shaitan came to steal from the zakat al-Fitr collected in Ramadan, which was guarded by Abu Hurayr. al-Bukhari 4/396.
It is also reported from Ayyub that when asked, “When did Ibn‘ Umar pay Fitr? ” Nafi 'answered: “When the collector started to collect Fitr”. He was asked: "When did the collector start collecting Fitr?" He replied: "A day or two before the holiday" Ibn Khuzaym 4/83.
However, it is important to note that Zakat al-Fitr does not count if it is given after the Eid prayer, as Ibn ‘Abbas said: “And whoever paid it after prayer, then it is considered only as ordinary charity.”
The Standing Committee scholars said: “Whoever did not pay Fitr on time committed sin! He is obliged to repent for the delay in the payment of Fitr and still give it to the poor. " See Fatawa al-Lajna 9/369. An exception is the one who did not know about it.
The payment of zakat al-Fitr is counted only when it is given to the poor. It must reach him or the confidant who collects the Fitr in a timely manner. A poor person can trust another person to collect the zakat paid to him. The timely receipt of zakat by a trusted person means that it is received by a poor person.
However, scholars agreed that if a person did not have time or forgot to pay zakat al-Fitr before the Eid prayer, he becomes a debt, the payment of which still remains obligatory. See al-Mughni 2/458, Mausu'atul-fiqhiya 41/43.
They asked Sheikh Ibn 'Usaymin: “I paid Zakat al-Fitr when I was in Egypt at the beginning of Ramadan, but now I am in Mecca. Is it obligatory for me to pay Fitr again? " The Sheikh replied: “Yes, you are obligated to pay Fitr because you paid it prematurely! The thing is related to the cause, and the cause of Fitr is the day of Conversation and this time is the time of the given zakat. It is well known that the day of Conversation occurs only at the end of Ramadan and no Fitr is paid except after sunset on the last day of Ramadan. However, there is relief in allowing the payment of Fitr a day or two before the Eid prayer, and this is only a relief, since the true time of this zakat begins on the evening of the last day of Ramadan and lasts until the Eid prayer. And if possible, it is best to pay Fitr in the morning before the Eid prayer ” See Fataua Ibn 'Usaymin 18/180.
And in conclusion, praise be to Allah - the Lord of the worlds!