Tattaunawa a cikin wannan littafi an raba ta zuwa sassa. Na farko yana magana ne a kan tantance hukuncin zakkar fitr. Na biyu yana magana a kan tantance wanda aka wajabta wa. Na uku ya shafi adadin da ya wajaba da kuma irin kayayyakin da ake biya da su. Na huɗu yana magana a kan lokacin da take wajaba. Na biyar yana magana a kan wanda ya cancanci karɓarta.

The discussion in this book is covered in sections. The first is about the identification of the hukm ofi zakat al-fitr, The second is about the identification of the person on whom it is obligatory. The third relates to the amount that is due and in what kinds of commodities. The fourth is about the time when it is due. The fifth is about the person entitled to receive- it.

Yawancin malamai na fiqhu sun tabbatar da cewa zakkar fidda kai wajibi ce. Wasu daga cikin malaman fiqhu na baya a mazhabar Malik sun ce sunna ce, kuma wannan ita ce ra'ayin malaman fiqhu na Iraki. Wata ƙungiya ta malaman fiqhu ta ce an soke ta da umarnin zakkar dukiya.

The majority of the jurists maintain that zakat al-fitr is an obligation. Some of the later jurists in Malik’s school held that it is a sunna, and this was also the opinion of the jurists of Iraq. One group of jurists said that it stands abrogated by the injunction of zakat (on wealth).

Dalilin sabanin da ke tsakaninsu ya samo asali ne daga sabanin hadisai a kan wannan batu. Misali, a cikin ingantaccen hadisin Abdullahi dan Umar, inda yake cewa: "Manzon Allah ﷺ ya wajabta zakkar fidda kai ga mutane a karshen watan Ramadan, mudun dabino guda ko mudun sha'ir guda ga kowane 'yantacce ko bawa, namiji ko mace, daga cikin Musulmai". Abin da ke bayyana daga wannan shi ne cewa wajibi ne bisa ga ra'ayin wadanda suka bi ra'ayin wani Sahabi wajen fahimtarsa a matsayin wajibi, ko kuma yana nuna shawara a cikin umarnin Annabi ﷺ, domin ba a ruwaito mana ainihin kalmominsa ba. Haka kuma an tabbatar da cewa Manzon Allah ﷺ, a cikin sanannen hadisin wancan Balarabe, ya ambaci zakka; sai mutumin ya ce: "Shin akwai wani wajibi a kaina banda wannan?" Sai Manzon Allah ﷺ ya ce: "A'a! sai dai idan ka bayar da shi da son rai". Mafi yawan malamai sun tafi a kan cewa wannan zakkar tana cikin zakkar da aka wajabta (wato tana da hukuncin wajibi), yayin da wasu suka ce ba haka ba. Sun kafa hujja da abin da aka ruwaito daga Kais dan Sa'd dan Ubada, cewa ya ce: "Manzon Allah ﷺ yana umartar mu mu biya ta kafin saukar ayar zakka. Da aka sauko da ayar zakka, bai umarce mu da biyanta ba, kuma bai hana mu yin hakan ba, kuma muna ci gaba da biyanta".

The reason for their disagreement arises from the conflict of the traditions on the issue. This is so as in the authentic tradition of cAbd Allah ibn TJmar, in which he says, “The Messenger of Allah (God’s peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan, one wc of dates or one sdl of barley for each freeman or slave, male or female, from among the Muslims”. The apparent implication of this is an obligation in accordance with the opinion of those who follow the opinion of a Companion in comprehending it as an obligation, or it implies a recommenda­ tion in the command of the Prophet (God’s peace and blessings be upon him) as his exact words have not been stated for us. It is also established that the Messenger of Allah (God’s peace and blessings be upon him) in the well- known tradition about the Bedouin mentioned zakdt\ the man asked: “Is there another obligation on me besides this?” The Messenger of Allah (God’s peace and blessings be upon him) replied, “No! unless you pay voluntarily”. The majority maintained that this zakat is included in the prescribed zakat (that is, it takes the same hukm of obligation), while others held that it is not. They argued on the basis of what is related from Qays ibn SaM ibn TJbada that he said, “The Messenger of Allah (God’s peace and blessings be upon him) used to order us to pay it prior to the revelation of the verse of zakat. When the verse of zakat was revealed he did not command us to pay it nor did he prohibit us from doing so, and we still pay it”.