Wannan zakka tana wajaba ne saboda karya azumi a ƙarshen Ramadan. Wani lokaci ana kiranta "sadaqat al Fitr". An riga an bayyana a baya cewa kalmar "sadaqah" ana amfani da ita don nufin zakka a cikin Alƙur'ani, Sunnah, da Shari'a. Haka kuma ana kiranta zakkar ɗabi'ar ɗan Adam [fitrah], bisa dalilin cewa an samo ta ne daga ɗabi'ar halittar ɗan Adam. Adadin da ake biya wani lokaci ana kiranta "fitrah", wanda kalma ce da wasu masana fiqhu kawai suke amfani da ita.1

This zakah is caused by breaking the fasting at the end of Ramadan. It is sometimes called "sadaqat al Fitr". It was shown earlier that the term "sadaqah" is used to mean zakah in Qur'an, Sunnah, and Shari'ah. It is also called zakah of human nature [fitrah] on the basis that it is derived from the nature of the human creature. The amount paid is sometimes called "fitrah' which is a derived term used only by some jurists.1

An zartar zakatul-fitr a shekara ta biyu bayan hijira, a daidai shekarar da aka wajabta azumin Ramadan,2 domin tsarkakewa da tsarkake wadanda suka yi azumi, da kuma faranta ran matalauta a ranar Idi.

Zakah of fast-breaking was obligated in the second year of Hijrah, the same year fasting Ramadan was obligated,2 in order to purify and sanctify those who fasted and to bring happiness to the poor on the day of 'Id.

Ba kamar sauran nau'o'in zakah ba, zakatul fitr ana karbarta ne a kan mutum, ba a kan dukiya ko kuɗin shiga ba. Wannan yana nufin akwai bambance-bambance masu girma a sharuɗɗan wajabcin zakah, kamar yadda za a gani a babi na biyu.

Distinct from other forms of zakah, zakah of al fitr is levied on persons and not on wealth or income. This means there are drastic differences in the conditions of zakatability, as will be seen in chapter two.

Jama'ar malamai sun ruwaito daga Ibn 'Umar, "Manzon Allah" — sai dai kada a manta: a nan ana cewa "Manzon God" — ya wajabta zakkar Fidda-Azumi, sa'i ɗaya na dabino, ko sa'i ɗaya na sha'ir, a kan kowane Musulmi, 'yantacce ko bawa, namiji ko mace. Ga bayanin fassarar: "The Messenger of God" an fassara shi a matsayin "Manzon God" bisa dokar cewa a ce "God", ba "Allah" ba. Ga cikakkiyar fassarar sakin layi: Jama'ar malamai, na dā da na yanzu, sun fahimci kalmar "wajabta" a matsayin nuna wajibci; saboda haka zakkar Fidda-Azumi wajibi ce a Shari'a, kuma tana cikin wajibcin gaba ɗaya na ayar "kuma ku bada zakka".4

The group reports from Ibn 'Umar, "The Messenger of God imposed zakah of breaking the fast of Ramadan, at one sa' of date, or one sa' of barley, on every Muslim, free or slave, male or female."3 The majority of scholars, ancient and modern, understand the word "imposed" to indicate obligation; thus, zakah of al fitr is an obligation in Shari'ah included in the general obligation of the verse "and give zakah".4

Annabi (ﷺ) ya kira shi zakah, kuma ya wajabta shi ga kowane Musulmi. Wasu sigogin hadisin da suka inganta sun ce "Manzon Allah ya wajabta…," wanda hakan ya bayyana a fili cewa wannan zakah wajibi ne.5 Abu al-'Aliyah, 'Ata, da Ibn Sirin, tare da al-Bukhari, sun bayyana cewa wannan zakah wajibi ne.6 Haka ra'ayin Malik, al-Shafi'i, da Ahmad yake.

The Prophet (p) called it zakah and imposed it on every Muslim. Some other correct versions of the saying mention "The Messenger ordained . . . ." which clearly shows the obligatory nature of this zakah.5 Abu al 'Aliah, 'Ata, and Ibn Sirin, along with al Bukhari, state that this zakah is obligatory.6 This is also the view of Malik, al Shafi'i, and Ahmad.

Hanafiyya, waɗanda suke bambance tsakanin farilla [wajibcin da wata nassi bayyananne kamar Alƙur'ani ya sanya], da wajibi [wanda nassoshi marasa bayyananne, kamar hadisai na ruwaya guda ɗaya, suke sanyawa], suna ɗaukar zakkar al-fitr a matsayin wajibi kawai.

Hanafites, who distinguish between the obligation [fard which is imposed by a clearcut text such as Qur'an], and the requirement [wajib, which is imposed by texts which are not clear-cut, such as single chain sayings] consider zakah of al fitr only wajib.

Bisa ga Hanafiyya, musanta farḍi kafirci ne, amma musanta wajibi ba kafirci ba ne, domin wajibi a wurinsu wajibi ne na aiki kawai, yayin da farḍi kuwa wajibi ne na akida. Sauran makarantu uku ba sa yin wannan bambanci, don haka al'amarin bambancin ma'anoni kawai ne.

Ibn 'Abbas ya ce, "Manzon Allah ﷺ ya wajabta zakkatul fitr a matsayin tsarkakewa ga mai azumi daga maganganun banza da mummunan aiki, kuma a matsayin abincin talakawa."13 Mai ibada yana iya kasancewa ya aikata a cikin watan Ramadan maganganu na banza, marasa kyau, ko tunani marar kyau wadanda ke bukatar tsarkakewa, tun da cikakken azumi ba kawai kaurace wa ci da sha ba ne, a'a, kaurace wa mummunan aiki da maganganu masu cutarwa ga wasu. Saboda haka, zakkatul fitr wajibi ce domin ta rama duk wani datti da aibi da ke cikin azumi, kamar yadda nafilfilai da sunnoni ke rama aibin sallolin farilla.14

Ibn 'Abbas says, "The Messenger of God (p) imposed zakah of al fitr as a purification of the faster from vain talk and bad doing, and as a food provision for the needy."13 The worshiper may have incurred during Ramadan vain, ill words, or indecent feelings that require purification, since perfect fasting is not merely abstention from and drink, but abstention from ill-doing and offensive speech to others. Thus, zakah of al fitr is obligated to make up for any impurities and imperfections in fasting, just like voluntary and sunnah prayers make up for imperfections in obligatory prayers.14

Bugu da ƙari, Idi rana ce ta farin ciki, jin daɗi da biki, kuma talakawa suna buƙatar taimako domin su kawo irin wannan farin ciki ga yaransu da iyalansu. Zakkar Fidda Kai wajibi ce don ciyar da talakawa a ranar Idi. A wata magana kuma, an ruwaito cewa Annabi ﷺ ya ce: "Ku sa su [talakawan] su gamsu a wannan rana."15

In addition, 'Id is a day of joy, happiness, and feasting, and the poor need help to bring the same happiness to their children and households. Zakah of al fitr is obligated to provide food to the poor on the day of 'Id. In another saying, the Prophet is reported to say, "Make them [the poor] satisfied on this day."15