Maganar da ƙungiyar malamai suka ruwaito daga Ibn 'Umar ta ce: "Manzon Allah ﷺ" ...

The saying reported by the group from Ibn 'Umar reads "The Messenger of God (p)

"imposed zakah of breaking the fast of Ramadan . . . on every Muslim, free or slave, male or female" and in a version given by al Bukhari, Ibn 'Umar says "The Messenger of God (p) imposed . . . on every Muslim, slave or free, male or female, young or old." Abu Hurairah says zakah of al fitr is due "on every free or slave, male or female, young or old, poor or rich . . ."1 Although these are Abu Hurairah's words, such a view is not a matter of personal opinion, so it must be taken from the Prophet ﷺ.

imposed zakah of breaking the fast of Ramadan . . . on every Muslim, free or slave, male or female" and in a version given by al Bukhari, Ibn 'Umar says "The Messenger of God (p) imposed . . . on every Muslim, slave or free, male or female, young or old." Abu Hurairah says zakah of al fitr is due "on every free or slave, male or female, young or old, poor or rich . . ."1 Although these are Abu Hurairah's words, such a view is not a matter of personal opinion, so it must be taken from the Prophet (p).

Waɗannan maganganu suna nuna cewa zakkar ƙarshen azumi wajibi ne gama-gari ga dukkan Musulmai maza da mata, ba tare da la'akari da 'yanci ba, jinsi, shekaru, dukiya, ko zama a birni ko a daji ba.

These sayings indicate that zakah of breaking the fast is a general obligation on all Muslim individuals, regardless of freedom, sex, age, wealth, or urban or bedouin status.

Al-Zuhri, Rabi'ah, da al-Laith sun yi imani cewa wajibi ne kawai a kan mazauna birane, watau

Al Zuhri, Rabi'ah, and al Laith believe it is obligated only on the urban population, i.e.

Makiyaya an keɓe su, amma kalmomin hadisai sun ƙaryata wannan ra'ayi.2 Ibn Hazm ya ruwaito irin wannan ra'ayi daga 'Ata, sannan ya ƙara da cewa Manzon Allah ﷺ bai keɓe kowa ba.

nomads are exempt, but the wording of the sayings disproves their view.2 Ibn Hazm reports a similar view from 'Ata and adds that the Messenger of God (p) did not make any exception.

Lafazin hadisin "namiji ko mace" yana nuna cewa zakkar al-fitr wajibi ne a kan dukkan mata, ko sun yi aure ko ba su yi ba. Wannan ita ce ra'ayin Abu Hanifah da Zahiriyyah. Suna cewa dole ne mata su biya ta daga dukiyarsu. Sauran imamai uku mashahuran malamai, da al-Laith da Ishaq, sun yi imani cewa mazaje ne suke wajibi su biya ta a madadin matansu, saboda zakkar al-fitr tana da alaka da samar da abinci. Al-Hafiz ya ce wannan ra'ayi yana da cece-kuce, domin masu goyon bayansa suna saba wa kansu a yanayin bawa mace idan mijinta ba shi da halin kudi. Sun ce zakkar al-fitr din matar dole ne maigidanta ya biya ta, amma shi ba shi da wajibci na ciyar da ita. Haka kuma idan matar ba musulma ba ce, an yi ittifaqi cewa mijin dole ne ya ciyar da ita, amma ba dole ne ya biya zakkar al-fitr a madadinta ba. Al-Shafi'i ya kawo wani hadisi mursal ta hanyar Muhammad bin 'Ali al-Baqir, cewa: "Ku biya sadakar al-fitr a madadin wadanda kuke ciyarwa." Amma wannan hadisi yana da rauni sosai kuma ba ya tsayawa a matsayin hujja. Makarantar Imamiyyah ta yarda da ra'ayin Shafi'iyyah. Al-Laith ya kara da cewa dole ne a biya ta a madadin ma'aikacin da albashinsa ba a tsayar da shi ba, yayin da Zaidiyyah suka ce mai bayarwa yana wajibi ne ya biya zakkar al-fitr ne kawai a madadin wadanda yake ciyarwa idan suna da alaka ta dangi, aure, ko mallaka [na bawa].9

The phrase in the saying "male or female" implies that zakah of al fitr is obligated on all women, married or not. This is the view of Abu Hanifah and the Zahirites. They say that women must pay it from their own wealth.4 The other three leading imams as well as al Laith and Ishaq believe that husbands are required to pay it on behalf of their wives, because zakah of al fitr is related to provision of sustenance. Al Hafiz argues that this view is disputed, since its proponents contradict themselves in the case of a slave wife when the husband is financially unable, claiming that the wife's zakah of al fitr must be paid by her master, while he is not obligated to spend on her sustenance. Also, when the wife is not Muslim, the husband is unanimously required to spend for her sustenance but not for zakah of al fitr on her behalf. Al Shafi'i presents a mursal saying via Muhammad bin 'Ali al Baqir, "Pay sadaqah of al fitr on behalf of those you provide for."5 However, this saying is very weak and does not stand in argument.6 The Imami school agrees with the Shafi'ites.7 Al Laith adds that it must also be paid on behalf of a laborer whose wage is not defined,8 while the Zaidis say the payer is only required to give zakah of al fitr on behalf of those whose sustenance he provides if they are related by kin, marriage, or ownership [of a slave].9

Ma'anar kalmar "karami da babba" a cikin hadisin ita ce, zakkar fitr wajibi ce a kan yara ma, daga dukiyarsu idan suna da ita. Wajibi ne mai kula da yaro ya biya ta daga dukiyar yaron. Idan yaron ba shi da dukiya, to mai kula da shi dole ne ya biya ta kamar yadda yake biyan abincin yaron. Wannan ra'ayin mafi yawan malamai ne. Muhammad bin Hasan yana cewa uba kadai ne wajibi a kansa ya biya ta, kuma idan yaro ba shi da uba, babu zakkar fitr a kansa. Sa'id bin al-Musayyib da al-Hasan al-Basri kuwa suna cewa ba ta wajaba a kan wanda bai yi azumi ba, domin an wajabta ta a matsayin tsarkake mai azumi, yaro kuwa ba ya bukatar tsarkakewa. Ibn 'Abbas ya ce: "Manzon Allah ﷺ ya wajabta zakkar fitr a matsayin tsarkake mai azumi daga zance na banza da abubuwan datti." Amma wannan ra'ayi an yi masa suka da cewa mafi yawan wadanda ake wajabta wa sukan yi azumi, kuma zakkar fitr ana wajabta ta ne domin ciyar da talakawa, wata manufa da ake cimmawa da kyau idan an wajabta ta a kan kanana da manya.

The phrase "young or old" in the saying indicates that zakah of al fitr is obligatory on children, out of their own funds if they have any. The guardian is required to pay it out of the children's wealth. If the child has no funds, the guardian must pay it like provision for sustenance. This is the opinion of the majority. Muhammad bin Hasan says only the father is obliged to pay it, and if the child has no father, no zakah of al fitr is due.10 Sa'id bin al Musayyib and al Hasan al Basri say it is not obligated on whoever did not fast, because it is obligated as a purification and the child does not need it. Ibn 'Abbas says, "The Messenger of God (p) imposed zakah of al fitr as a purification, for whoever fasts, from vain talk and impurities." This opinion is disputed on the ground that most of those obligated usually fast,11 and that zakah of al fitr is also obligated to feed the poor, a purpose better achieved if it is obligated on young and old.

Yawancin malamai na fiqhu sun ce ba a wajabta zakkar fitr a kan tayin da ke cikin mahaifa. Ibn Hazm kuwa ya sabawa haka, yana cewa idan tayin ya cika kwana dari da ashirin kafin wayewar gari na ranar ƙarshe ta watan Ramadan, to wajibi ne a biya zakkar fitr a madadinsa. Kwana dari da ashirin ya samo asali ne daga hadisin da ke nuna cewa a wannan shekarun ne ake busa rai a cikin tayin. Ibn Hazm ya yi hujja da cewa tayin yana cikin ma'anar kalmar Manzon Allah ﷺ "yaro", kuma ya ruwaito cewa 'Uthman bin 'Affan yana biyan zakkar fitr a madadin yara, manya, da jarirai da ba a haife su ba. Abu Qulabah ya ce: "Suna son biyan zakkar fitr a madadin yaro, babba, da tayin da ke cikin mahaifa." Ibn Hazm ya bayyana cewa Abu Qulabah ya haɗu da Sahabbai da yawa kuma yana ruwaito daga gare su.

No zakah is obligated on the fetus, according to the majority of jurists. Ibn Hazm disagrees, saying that if the fetus completes one hundred and twenty days before the dawn of the last day of Ramadan, zakah of al fitr must be paid on its behalf. The hundred and twenty days is taken from the saying which indicates it is at this age that the soul is blown into the fetus. Ibn Hazm argues that the fetus is included by the word of the Prophet "young" and reports that 'Uthman bin 'Affan used to pay zakah of al fitr on behalf of the young, old, and unborn babies. Abu Qulabah says, "They used to like paying zakah of al fitr on behalf of the young, the old, and the fetus in the womb." Ibn Hazm clarifies that Abu Qulabah met many Companions and narrates from them.

Sulaiman bin Yasar ya amsa "eh" ga wata tambaya game da zakatul fitr a madadin tayin, sannan ya ƙara da cewa, "Ba a san wani daga cikin Sahabbai da ya saɓa wa 'Uthman a wannan mas'ala ba."12

Sulaiman bin Yasar answered "yes" to a question about zakah of al fitr on behalf of the fetus and adds, "no Companion is known to have differed with 'Uthman on this issue."12

Gaskiya ita ce babu wata hujja a cikin abin da Ibn Hazm ya ambata da ke nuna wajabcin zakkar fitr a kan jarirai da ba a haife su ba, kuma yin kiyasin cewa tayi na cikin ma'anar kalmar "yaro" zalunci ne bayyananne a hukunce-hukunce. Aikin 'Uthman ba ya nuna wajabci ba, sai dai yana iya nufin ƙarfafa wannan aikin. Al-Shawkani ya ambato Ibn al-Mundhir yana ruwaitowa cewa akwai ijma'i da ba ya wajaba a kan jariran da ba a haife su ba, kuma Ahmad ya ɗauki wannan biyan a matsayin abin so ba wajibi ba.13

The truth is that there is no evidence on the obligation of zakah of al fitr on unborn babies in what Ibn Hazm quotes, and it is gross arbitration to include the fetus in the meaning of the word "young". 'Uthman's action is not indicative of the obligation, although it may mean encouragement of this action. Al Shawkani quotes Ibn al Mundhir as reporting ijma' that it is not obligatory on unborn babies, and Ahmad considers this payment desirable and not obligatory.13

"Freeman or slave" in the saying includes the poor, as Abu Hurairah explicitly mentions the poor in his statement. Accordingly, the three leading jurists, together with the majority, hold that there are only two conditions for zakatability: Islam, and owning an amount of zakat al-fitr above what is needed as provision for the day of 'Id for the person and his family. Al-Shawkani notes that this is correct, because the texts are general and inclusive of both the rich and the poor. The conditions of zakatability are not subject to human opinion in this matter, since the purpose of this zakah, which is the purification of vain talk and so on, includes both the poor and the rich. On the other hand, the condition of owning food for the day of 'Id is indispensable, because without this condition, the person deserves to receive zakat al-fitr and to be satisfied on that day. Hausa: "Mutumin 'yanci ko bawa" a cikin hadisin ya haɗa da matalauta, domin Abu Hurairah ya ambaci matalauta a fili cikin maganarsa. Saboda haka, manyan malaman fiqhu uku, tare da mafi yawan malamai, sun yi imani cewa akwai sharuɗɗa biyu kawai na wajabcin zakka, wato Musulunci, da mallakar adadin zakkar Al-Fidr fiye da abin da ake bukata na abinci ga ranar Idi ga mutum da iyalinsa. Al-Shawkani ya lura cewa wannan daidai ne, domin nassosin suna gama-gari, sun haɗa da mawadata da matalauta. Sharuɗɗan wajabcin zakka ba su dogara ga ra'ayin mutum ba a wannan batu, tun da manufar wannan zakka, wato tsarkake mutum daga maganganun banza da sauransu, ta haɗa da matalauta da mawadata. A gefe guda kuma, sharadin mallakar abincin ranar Idi ba makawa ne, domin ba tare da wannan sharaɗi ba, mutum yana da cancantar karɓar zakkar Al-Fidr kuma ya zama cikin biyan buƙata a ranar.14

The phrase "a freeman or slave" in the saying is inclusive of the poor; Abu Hurairah explicitly mentions the poor in his statement. Accordingly, the three leading jurists, along with the majority, believe that there are only two conditions of zakatability, namely, Islam and owning the amount of zakah of al fitr above what is needed as provision for the day of 'Id for the person and his family. Al Shawkani notes that this is correct because the texts are general and inclusive of the rich and poor. The terms of zakatability are not subject to human opinion in this case, since the purpose of this zakah--cleansing of vain talk, etc., includes the poor and the rich. On the other hand, the condition of owning food for the day of 'Id is indispensable, because without this condition, the person deserves to receive zakah of al fitr and to be satisfied on that day.14

Abu Hanifah da almajiransa sun sabawa wannan ra'ayi. Sun sanya sharadin nisab bisa ga ma'anar gaba ɗaya ta hadisin da yake a cikin Bukhari da Nasa'i: "Ba a wajabta wata sadaqah sai daga arziki," kuma arziki ana bayyana shi da mallakar nisab. Haka kuma sun kwatanta wannan da sauran nau'ikan zakka, waɗanda duk suna buƙatar nisab. Wannan matsaya an kalubalance ta da cewa wannan hadisin ba ya nuna wajabcin wannan sharaɗi, musamman sigar da Abu Dawud ya ruwaito: "Sadaqah mafi kyau ita ce wadda ake yi daga arziki."

Dukiyar da ba ta zama wajibi a biya ba har zuwa ranar Idi ba, ba a la'akari da ita ba wajen tantance wajabcin zakkar fitr; watau, mutumin da yake da abin da ya wuce abincin ranar Idi, amma wannan abin da ya wuce yana da zai biya bashin da ya zama wajibi a biya shi zuwa ranar, to ba shi da zakka.

Debts that are not due by the day of 'Id are disregarded in determining zakatability with respect to zakah of al fitr; i.e. a person who has excess above the 'Id day's food, but this excess is required to pay a debt that is due by that day is exempt from zakah.

Bashi da hanawa ga zakkar bashin da aka jinkirta zai zama wajibi, domin zakkar fitr ta fi karfi kuma an tabbatar da wajibcinta a kan kowane Musulmi, har da matalauci, sabanin zakkar dukiya, wadda take wajaba ga mawadata kawai.

Deferred debts do not obstruct zakatability, because zakah of al fitr is emphasized and ascertained on every Muslim including the poor, unlike zakah on wealth, which is obligated on the rich only.