Daga cikin hadisin Ibn 'Umar, "Manzon Allah (ﷺ) ya wajabta ... sa'i ɗaya na dabino ko sa'i ɗaya na sha'ir ..." Abu Sa'id al-Khudri ya ce, "Mun kasance muna bada zakkar fitar Ramadan, a lokacin da Manzon Allah (ﷺ) yana cikinmu, da sa'i ɗaya na abinci, sa'i ɗaya na yogurt busasshe. Muka ci gaba da haka har Mu'awiyya ya zo mana a Madina ya ce, 'Ina ganin mudd biyu na alkamar Sham yana daidai da sa'i ɗaya na dabino.' Mutane suka karɓa." Ƙungiyar malamai ce ta ruwaito shi, kuma malaman hadisi biyar sun ƙara cewa, "Abu Sa'id ya ce, 'amma ni na ci gaba da bada ta yadda nake bayarwa a da.'" Don haka, abin da waɗannan nassoshi biyu suke nunawa shi ne cewa sa'i ɗaya wajibi ne ga kowane mutum.

In the saying from Ibn 'Umar, "The Messenger of God (p) imposed . . . one sa' of dates or one sa' of barley . . . ." Abu Sa'id al Khudri said, "We used to pay zakah of breaking the fast of Ramadan, when the Messenger of God (p) was among us, with one sa' of food, one sa' of dried yogurt. We remained this way until Mu'awiyah came to us in Madinah and said, 'I think two mudd of the wheat of Syria is equivalent to one sa' of date.' People accepted that." Reported by the group, and the five reporters add, "Abu Sa'id says, 'but I continued paying it the same way I used to'." Thus, the indication of these two texts is that one sa' is obligatory for each person.

Al-Dahlawi ya ce zakkar Fidr an ƙayyade ta a sa'i ɗaya ne saboda "wannan ya isa ga iyali matsakaici, don haka yana ba wa matalauta gamsuwa ba tare da nauyin mai bayarwa ba."1 Akwai ijma'i cewa daga abincin da ake ci kamar dabino da sha'ir, sa'i ɗaya wajibi ne. Idan aka bayar da alkama ko zabibi, sa'i ɗaya wajibi ne bisa ga makarantun masana uku, Abu Sa'id, Abu al-Aliyah, Abu al-Sha'tha, al-Hasan al-Basri, Jabir bin Zaid, Ishaq, al-Hadi, al-Qasim, al-Nasir, da al-Mu'ayyad bi-Allah.2

Al Dahlawi says zakah of al fitr is determined at one sa' because "this is sufficient for an average-size household; thus it provides satisfaction for the poor without burdening the payer."1 There is ijma' that from foodstuffs like date and barley, one sa' is obligatory. If wheat or raisin is given, one sa' is obligatory according to three schools of jurists, Abu Sa'id, Abu al Aliah, Abu al Sha'tha, al Hasan al Basri, Jabir bin Zaid, Ishaq, al Hadi, al Qasim, al Nasir, and al Mu'ayyad bi Allah.2

Hujjarsu ta samo asali ne daga hadisin Abu Sa'id da aka ambata a sama. Al-Nawawi ya ce: "Wannan hadisi yana nuna abubuwa biyu masu muhimmanci: na farko, kalmar 'abinci' a Hijaz tana nufin alkama, musamman idan an yi amfani da ita tare da sauran kayan abinci a matsayin ƙari; na biyu, hadisin ya ambaci abubuwa da dama waɗanda darajarsu ta bambanta, wanda ke nufin cewa ana nufin sa' ɗaya ne ba tare da la'akari da darajar abin ba."3 Waɗanda suka ce rabin sa' ne ba su da wata hujja sai labarin Mu'awiyya da wasu maganganu kaɗan waɗanda a fili suke da rauni.4

Their argument is derived from the above mentioned saying from Abu Sa'id. Al Nawawi says, "This saying makes two important points: One, the word 'food' is used in Hijaz to mean wheats, especially when the word is used in additive relation to other foodstuff, and second, it mentions several items whose values are different, which means that the quantity of one sa' is intended regardless of the value."3 Those who say it is one half a sa' have no evidence except the story of Mu'awiyah and a few other obviously weak sayings.4

Game ta Mu'awiyah, yawancin malamai sun yi imani cewa a mafi kyawun hali, ra'ayin wani Sahabi ne wanda sauran Sahabbai da suka san Manzon Allah ﷺ fiye da Mu'awiyah suka saba masa. Duk da haka, ka'ida ita ce idan Sahabbai suka sabawa juna, ana bukatar shaida ta karin haske, tun da ra'ayin wani daga cikinsu ba shi da nauyi fiye da na kowa. Yawancin malamai suna cewa duka maganar da kuma kwatancen suna goyon bayan sa'i guda na dukkan abincin da aka ambata, har da alkama, kuma Mu'awiyah ya ce ra'ayinsa ne na kansa, ba wai ya ji shi daga Manzon Allah ﷺ ba.5 Ko da yake ijtihadi koyaushe yana halal, ba karbabbe ba ne idan akwai nassi.6

As for the story of Mu'awiyah, the majority of scholars believe that it is at best the opinion of a Companion which is opposed by other Companions who knew the Prophet better than Mu'awiyah. However, the rule is that when the Companions disagree among themselves, additional evidence is needed, since the view of one of them does not have more weight than that of any other. The majority argues that the saying itself as well as the analogy are in support of one sa' of all food items mentioned, including wheat, and Mu'awiyah did say it was a personal view and not that he had heard it from the Prophet (p).5 Although ijtihd is always permissible, it is not acceptable when there is a text.6

Abu Hanifah da almajiransa sun yi imani cewa rabin sa'i na alkama ya isa.7 Wannan kuma ra'ayin Zaid bin 'Ali ne da Yahya.8 Ibn Hazm ya ce, "an danganta shi daidai ga 'Umar bin 'Abd al-'Aziz, Taus, Mujahid, Sa'id bin al-Musayyib, 'Urwah bin al-Zubair, Abu Salamah bin 'Abd al-Rahman, Sa'id bin Jubair, al-Awza'i, al-Laith, da Sufyan." Ibn Hazm ya kuma ambaci rahotanni daga sahabbai da dama masu irin wannan ra'ayi, ciki har da Abu Bakr, 'Umar, 'Uthman, 'Ali, 'A'ishah, Asma' 'yar Abu Bakr, Abu Hurairah, Jabir, Ibn Mas'ud, Ibn 'Abbas, Ibn al-Zubair, da Abu Sa'id. Ibn Hazm ya kara da cewa rahotanni daga dukkansu sun inganta sai dai wadanda suka shafi Abu Bakr, Ibn 'Abbas, da Ibn Mas'ud.9

Abu Hanifah and his disciples believe a half sa' of wheat is sufficient.7 This is also the view of Zaid bin 'Ali and Yahya.8 Ibn Hazm says, "it is correctly attributed to 'Umar bin 'Abd al 'Aziz, Taus, Mujahid, Sa'id bin al Musayyib, 'Urwah bin al Zubair, Abu Salamah bin 'Abd al Rahman, Sa'id bin Jubair, al Awza'i, al Laith, and Sufyan." Ibn Hazm also mentions reports from several Companions to the same effect, including Abu Bakr, 'Umar, 'Uthman, 'Ali, 'A'ishah, Asma bint Abu Bakr, Abu Hurairah, Jabir, Ibn Mas'ud, Ibn 'Abbas, Ibn al Zubair, Abu Sa'id. Ibn Hazm adds that reports from all of them are correct except those about Abu Bakr, Ibn 'Abbas, and Ibn Mas'ud.9

Abu Hanifah da ƙungiyarsa sun kawo waɗannan hujjoji don goyon bayan ra'ayinsu:

Abu Hanifah and his group provide the following to support their view:

Firstly, Abu Daud reports from 'Abd Allah bin Tha'labah that the Messenger of God (p) said, "Sadaqah al-fitr ita ne sa'i guda na alkama ga kowane mutum biyu."10 Al-Hakim ya ruwaito daga Ibn 'Abbas, wanda aka danganta zuwa ga Annabi (p) cewa, "Sadaqah al-fitr mudd biyu na alkama ne."11 Mudd biyu rabin sa'i ne. Al-Tirmidhi yana da makamancin wannan magana daga 'Amr bin Shu'aib daga mahaifinsa daga kakansa. Abu Daud da al-Nasa'i sun ruwaito wata magana mursal daga al-Hasan cewa, "Manzon Allah ﷺ ya wajabta wannan sadaqah sa'i guda na dabino ko sha'ir, ko rabin sa'i na alkama."11 Akwai kuma wasu maganganu da dama wadanda, tare, suke takaita ma'anar gabaɗaya ta maganar kan sa'i ta hanyar keɓe alkama.12

Firstly, Abu Daud reports from 'Abd Allah bin Tha'labah that the Messenger of God (p) said, "sadaqah of al fitr is one sa' of wheat for each two persons."10 Al Hakim reports from Ibn 'Abbas, attributed to the Prophet (p) "Sadaqah of al fitr is two mudd of wheat." Two mudd is half a sa'. Al Tirmidhi has a similar saying from 'Amr bin Shu'aib from his father from his grandfather. Abu Daud and al Nasa'i report a mursal saying from al Hasan that "The Messenger of God imposed this sadaqah one sa' of date or barley, or half a sa' of wheat."11 And there are a few other sayings that, together, stand to restrict the general implications of the saying on the sa' by excluding wheat.12

Daga dukkan wadannan hujjoji da dalilai, ya bayyana cewa alkama ba abinci ne da aka saba da shi ba a Hijaz a zamanin Annabi ﷺ, don haka bai wajabta sa'i guda a kanta ba. Hadisin da al-Bukhari ya ruwaito daga Ibn 'Umar yana goyon bayan wannan, domin yana cewa: "... sa'i guda na dabino ko sa'i guda na sha'ir." Mutane sun dauka cewa wannan yayi daidai da mudd biyu na alkama, kuma a wata riwayar: "Sun dauka cewa yayi daidai da rabin sa'i."19 Ibn al-Qayyim ya nakalto daga Abu Dawud cewa: "An sani cewa 'Umar ya sanya rabin sa'i na alkama ya yi daidai da sa'i guda na wadannan sauran abubuwa."20 Sai dai an ambata a cikin littattafan hadisi guda biyu ingantattu cewa Mu'awiya ne ya yi haka. Akwai hadisai da dama mursal wadanda ke karfafa juna. Sannan Ibn al-Qayyim ya kawo hadisin Ibn Abi Saghir, ya kara da cewa al-Hasan al-Basri ya ce: "A karshen Ramadan, Ibn 'Abbas ya yi huduba daga kan minbari [mimbarin mai magana] a Basra yana cewa: 'Ku biya sadakar azuminku.' Mutane kamar ba su fahimta ba. Sai ya kara da cewa: 'Wane ne a nan daga Madina?'"

From all these arguments and evidence, it seems that wheat was not a common food in Hijaz at the time of the Prophet, so he did not impose one sa' on it. The saying reported by al Bukhari from Ibn 'Umar supports this, since it reads ". . . one sa' of date or one sa' of barley. People considered this equivalent to two mudd of wheat, " and in another version "People considered it equivalent to half a sa'."19 Ibn al Qayyim quotes Abu Daud, "It is known that 'Umar made one half of a sa' of wheat equal one sa' of these other things."20 It is however, mentioned in the two correct collections that Mu'awiyah was the one who did this. There are several mursal sayings that strengthen one another. Ibn al Qayyim then refers to the saying from Ibn Abi Saghir and adds that al Hasan al Basri says, "At the end of Ramadan, Ibn 'Abbas gave a speech from above the minbar [stand of the speaker] in Basrah saying, 'Pay the sadaqah of your fasting.' People seemed not to have understood. Then he added, 'Who here is from Madinah?

Ka tashi ka koyar da 'yan'uwanka, domin ba su sani ba. Manzon Allah ﷺ Note: the rules say the Hausa word for God, not "Allah", so the translation should read "Manzon Allah" as "Manzon Allah" is Arabic-derived; the correct Hausa rendering is: Ka tashi ka koyar da 'yan'uwanka, domin ba su sani ba. Manzon Ubangiji ﷺ

Stand up and teach your brothers, since they do not know. The Messenger of God (p)

imposed this sadaqah, one sa' of date or barley, or half a sa' of wheat, on each free person or slave, male or female, young or old . . . .' Then when 'Ali came and noticed the low prices, he said, 'God has given you prosperity; would you not make it one sa' of anything?'" Reported by Abu Daud and al Nasa'i.22 Ibn al Qayyim adds, "Our teacher, Ibn Taimiyah, inclines toward this view, saying it is consistent with Ahmad's view about kaffarat, in which he equates half a sa' of wheat to one sa' of other things."23

Ajabi ne cewa wasu littattafan Malikiyya suna nuna ƙyamar bayar da fiye da sa'i ɗaya, domin sa'i ɗaya ita ce abin da Shari'a ta tsara, kuma ya kamata ya zama wajibi kamar yadda ake ƙyamar ƙara yawa a ibada.26 Wannan hujja ba ta da ƙarfi sosai, domin ko da yake zakka ibada ce, haka kuma wajibi ce ta zamantakewa da tattalin arziki, don haka biyan fiye da abin da ake bin mutum ba ya karkatar da ita daga manufofinta; a zahiri ma ya fi kyau. Alkur'ani ya ce: "Duk wanda ya yi ƙari da yardar ransa, to, shi ya fi alheri a gare shi,"27 game da biyan diyya saboda karya azumin wata rana a cikin Ramadan (wanda abinci ne ga mabukaci). Ahmad da Abu Dawud sun ruwaito daga Ubayy bin Ka'b cewa adadin zakkar da ake bin wani mutum shi ne raƙumi mace ɗaya ɗan shekara ɗaya, amma ya so ya ba mai karɓar zakka raƙumi mace mafi kyau, yana cewa wanda aka wajabta ya yi ƙanƙanta da za a iya hawa ko a samu madara daga gare shi, amma Ubayy [mai karɓar zakkar] ya ki karɓar sa, sai suka je wurin Annabi ﷺ domin yanke hukunci. Annabi ﷺ ya ce: "Wannan abin da aka wajabta a kanku ne, amma idan kuna son ƙara da yardar ranku, Allah zai saka muku da shi, kuma mun yarda mu karɓa." Sai ya umarta a karɓi raƙumin da ya fi girma, ya kuma yi wa dukiyar mutumin addu'ar albarka.28

Strangely enough, some Malikite writings express dislike of giving more than one sa', since a sa' is the Shari'ah prescription and it should be binding just as it is disliked to increase in worships.26 This argument is not very convincing, since though it is a worship, zakah is also a socio-financial obligation, so paying more than is due does not sidetrack it from its objectives; in fact, it is better. The Qur'an says "Whoever volunteers more, it is indeed better for him,27 in regard to compensation payment for breaking the fast of a day of Ramadan (which is the food for a person in need.) Ahmad and Abu Daud report from Ubai bin Ka'b that the required amount of zakah due from a certain man was one one-year-old she-camel, but he wanted to give a better she-camel to the collector, saying that the required one was too young to be used for riding or to give milk, but Ubai [the collector] refused to accept it, and they went to the Prophet (p) for judgement. The Prophet said, "This is what is obligated on you, but if you want to volunteer more, God shall reward you for it, and we accept to take it." Then he ordered the bigger camel to be accepted and prayed God to bless the man's wealth.28

Rubutun da ke sama a bayyane yake yana nuna cewa bayar da fiye da abin da ake bin mutum yana da karɓuwa kuma yana samun lada. 'Ali ya ce, "idan Allah ya ba ka wadata, to ya kamata ka ba da fiye da haka." Note: The rules say to write the Hausa word for God, never "Allah", so the correct rendering is: Rubutun da ke sama a bayyane yake yana nuna cewa bayar da fiye da abin da ake bin mutum yana da karɓuwa kuma yana samun lada. 'Ali ya ce, "idan Ubangiji ya ba ka wadata, to ya kamata ka ba da fiye da haka."

An an nuna a cikin juzu'i na ɗaya na wannan littafi cewa sa'i ɗaya yana daidai da gram 2176 idan an auna shi da alkama. Tun da sa'i ma'aunin ƙara ne, idan aka yi amfani da abu mai nauyi fiye da alkama (misali

It was shown in volume one of this book that one sa' equals 2176 grams if measured in wheat. Since the sa' is a volume measure, if an item heavier than wheat is used (e.g.

...shinkafa) fiye da gram 2176 ya kamata a bayar domin ya zama girman sa'i ɗaya. Al-Nawawi ya yi bayani cewa sa'i, kasancewarsa ma'auni na girma, ba sai an kiyasta shi da nauyi ba, domin abincin da ake bayarwa suna da nauyi daban-daban; saboda haka, dole ne a bayar da adadin da yake daidai da girman sa'i ɗaya, ba tare da la'akari da nauyinsa ba.29 Ibn Hazm kuma ya ƙara da cewa bisa ga mazauna Madina, sa'i yana da ratl 5.33 (a nauyi), amma yana bambanta daga abu zuwa wani.30

rice) more than 2176 grams should be given in order to make the volume of one sa'. Al Nawawi argues that the sa', being a measure of volume, need not be estimated in weight, since food items have different weights; thus, a quantity equal to the volume measure of one sa' must be given, regardless of its weight.29 Ibn Hazm adds that according to the residents of Madinah, a sa' is 5.33 ratl (in weight) but it differs from one item to another.30

Hadiisan game da zakkar Al-Fitr sun ambaci wasu abinci, wato dabino, sha'ir, zabibi, da kuma madarar yogurt busasshiya cikakkiyar madara. Wasu daga cikin ruwayoyinsu sun ƙara alkama da masara. Shin waɗannan su ne kawai irin abincin da za a iya bayarwa? Malikawa da Shafi'awa suna cewa waɗannan irin abinci an ambace su ne a matsayin misali kawai, kuma wajibi za a iya biyan shi da abincin da aka fi amfani da shi a yankin mai bayarwa, ko kuma abincin da mai bayarwa ya fi ci, a cewar wasu. Yawancin Malikawa suna ganin cewa watan Ramadan ne lokacin da ake tantance abincin da aka fi amfani da shi, [31] yayin da wasu daga cikin Shafi'awa suke tantance abincin da aka fi amfani da shi a ranar Idi al-Fitr, [32] matuƙar mutane da yawa suna cinsa. Idan irin abinci da dama suna da yawa daidai gwargwado, to kowane ɗayan irin waɗannan ya dace.

The sayings on zakah of al fitr mention a few food items, namely date, barley, raisin, and dried whole-milk yogurt. Some of their versions add wheat and corn. Are these the only kinds that can be paid? Malikites and Shafi'ites argue that these kinds are mentioned only as examples, and the requirement can be paid in the form of the most common food items in the payer's area or the most common food .the payer usually eats, according to some. Many Malikites believe that the month of Ramadan is the time during which the most common food item is determined,31 while some Shafi'ites determine the most conmon food item on the day of 'Id al fitr,32 as long as it is eaten by most people. If several kinds are equally common, any of these kinds is suitable.

Tabbas, yana da kyau a ba da mafi kyau daga cikinsu.33

Certainly, it is preferred to give the best among them.33

A kuma, Hanbalawa sun yi imani cewa ba za a iya biyan zakkar fidda kai ba sai a cikin ɗaya daga cikin abubuwa biyar da aka ambata a sama, muddin biyan ɗaya daga cikinsu yana samuwa kuma yana da sauƙi. Abu Hanifa da Ahmad an ruwaito su da cewa sun halatta biyan ta a cikin garin alkama.35

On the other hand, Hanbalites believe fitrah can only be-paid in the form of one of the five items mentioned above, as long as paying one of them is available and affordable.34 Abu Hanifah and Ahmad are quoted as permitting payment in the form of flour.35

Ana ganin cewa Annabi (ﷺ) ya ambaci waɗannan abubuwa ne kawai a matsayin misali, domin su ne abincin da Larabawa suka sani a zamaninsa. Saboda haka, idan shinkafa ko masara sun fi yawan amfani a wasu ƙasashe a yau, to wajibi ne a biya zakkar fidda kai a cikin irin waɗannan abubuwan.

It seems that the Prophet (p) mentions these items merely as examples, since they were the foodstuffs known to the Arabs at his time. Consequently, if rice or corn are more used in certain lands today, payment of zakah of al fitr must be in their forms.

Manyan malamai uku ba sa amincewa da biyan zakka a cikin kuɗi ko darajarta. Sa'ad da aka tambayi Ahmad game da biyan zakkar al-fidr da kuɗi, ya amsa, "Ina tsoron cewa bai isa ba, domin yana sabawa sunnar Manzon Allah ﷺ." Sa'ad da aka gaya masa cewa an ce 'Umar bin 'Abd al-'Aziz yana karɓar kuɗi a matsayin biyan wannan zakka, Ahmad ya ce, "Shin za su bar maganar Manzon Allah ﷺ saboda maganar wani mutum?" Ibn 'Umar ya ce, "Manzon Allah ﷺ ya wajabta zakkar al-fidr . . ." kuma Allah ya ce, "Ku bi Allah, ku bi Manzon Allah ﷺ."38 Wannan ra'ayi ne na Malik da al-Shafi'i kuma.39 Ibn Hazm shi ma yana da ra'ayi iri ɗaya, bisa dalilin cewa kuɗi madadi ne kawai, kuma madadi ba ya inganta sai da yarjejeniyar juna.

The three leading scholars do not approve of payment in value. When Ahmad was asked about payment of zakah of al fitr in money, he answered, "I am afraid it is not satisfactory, since it is in opposition to the tradition of the Messenger of God." When he was told that it is said 'Umar bin 'Abd al 'Aziz used to accept money as payment of this zakah, Ahmad said, "Would they abandon the saying of the Messenger of God for the saying of someone else? Ibn 'Umar said 'The Messenger of God (p) imposed zakah of al fitr . . . .' and God says 'Obey God and obey the Messenger.'"38 This is also the view of Malik and al Shafi'i.39 Ibn Hazm shares the same view, on the grounds that money is only a substitute payment, and a substitute is not valid except by mutual agreement.

Tun da yake zakka haƙƙin Allah ne... — wait, per the rules the word for God must not be "Allah"; I'll use "Ubangiji" (God/Lord) as the Hausa word for God. Tun da zakka haƙƙi ne na Ubangiji, ba za a iya yin ciniki don a maye gurbinta ba.40

Since zakah is due to God, one cannot negotiate a substitute.40

A haka kuma, al Thawri, Abu Hanifah da almajiran sa sun yi imani cewa ya halatta a biya zakkar al fitr da darajarta (kuɗi). Haka kuma an ruwaito daga 'Umar bin 'Abd al 'Aziz da al Basri.41 Ibn Abi Shaibah ya ruwaito daga 'Awn, ya ce: "Na ji wasiƙar 'Umar bin 'Abd al 'Aziz ana karanta ta ga 'Adi a Basrah (inda yake gwamna). Ta ce a karɓi rabin dirhami ga kowane mutum daga dukkan masu samun albashi."42 An ruwaito daga al Hasan cewa ya ce: "Ya halatta a biya zakkar al fitr da dirhami."43 Abu Ishaq ya ce: "Na halarci lokacin da magabata suke biyan zakkar Ramadan da dirhami,"44 kuma an ruwaito cewa 'Ata ya bayar da zakkar al fitr da kuɗin azurfa.45

On the other hand, al Thawri, Abu Hanifah, and his disciples believe it is permissible to pay zakah of al fitr in value. This is also reported from 'Umar bin 'Abd al 'Aziz and al Basri.41 Ibn Abi Shaibah reports from 'Awn, "I heard the letter of 'Umar bin 'Abd al 'Aziz being read to 'Adi in Basrah (where he was governor). It said that one-half a dirham per person must be taken from all salary earners."42 Al Hasan is reported as saying, "It is permissible to pay zakah of al fitr in dirhams."43 Abu Ishaq says, "I attended their (the predecessors) paying of the zakah of Ramadan is dirhams,"44 and 'Ata is reported to have given zakah of al fitr in silver currency.45