Daga wace irin dukiya ne ake wajabta shi? Wata jama'a daga cikin malamai sun tafi a kan cewa ana wajabta shi ko dai a alkama, ko dabino, ko sha'ir, ko kuma a aqit (cuku da aka yi daga madarar da ta yi tsami), kuma wannan zabi ne na mutumin da aka wajabta wa zakkar. Wata jama'a kuma daga cikin malamai sun tafi a kan cewa ana wajabta masa shi a cikin abincin yau da kullum na kasar, ko kuma a cikin abincin mukallafin idan bai mallaki abincin yau da kullum da ya fi yawa ba. Wannan shi ne abin da Abd al-Wahhab ya ruwaito a matsayin ra'ayin Makaranta (ta Malik).

From what kind of wealth is it due? A group of jurists held that it is due either in wheat, or dates, or barley, or in aqit (cheese made from sour milk), and that this is a choice of the person on whom it is obligatory. Another group of jurists held that it is obligatory upon him in the staple food of the land, or in the food of the mukallafif he does not possess the dominant staple food. This is what <Abd al-Wahhab has related as the opinion of the School’ (Malik’s).

Dalilin rashin jituwarsu ya samo asali ne daga takaddamarsu kan ma'anar hadisin Abu Sa'id al-Khudri, wanda ya ce: "Mun kasance muna fitar da zakkar fitr a zamanin Manzon Allah ﷺ a matsayin sa'in abinci, ko sa'in sha'ir, ko sa'in aqit, ko sa'in busasshen dabino." Waɗanda suka fahimci cewa akwai zaɓi daga cikin wannan sun ce duk wani daga cikin waɗannan abubuwa da ya fitar ya isa. Waɗanda kuma suka fahimci daga gare shi cewa bambancin abin fitarwa ba shi ne tushen halascinsa ba, sai dai la'akari da abincin mai bayarwa ko abincin mafi yawan mutanen ƙasar, su ne suka riƙe ra'ayi na biyu.

The reason for their disagreement stems from their dispute over the meaning of the tradition of Abu Sa Td al-Khudri, who said, “We used to pay c zakat al-fitr during the period of the Messenger of Allah (God’s peace and blessings be upon him) as a sdt of food or a sdt of barley or a sdt of aqit or a sat of dried dates”. Those who understood a choice from this said that any of these things he pays in is sufficient. Those who understood from it that the variety in payment is not a basis of permissibility, but is the consideration of the food of the person paying or of the staple food of the land, upheld the second opinion.

Nawa ne wajibi? Malamai sun yarda cewa zakat al-fitr da aka biya a cikin busasshiyar dabino ko sha'ir, bai kamata ya zama ƙasa da sa' guda ba, saboda wannan ya tabbata a cikin hadisin Ibn ‘Umar. Sun sabawa juna game da adadin da mutum zai iya biya da alkama. Malik da al-Shafi‘i sun ce ƙasa da sa' guda ba zai isa ba, yayin da Abu Hanifa da almajiransa suka ce rabin sa' ya isa.

How much is obligatory? The jurists agreed that the zakat al-fitr paid in the form of dried dates or barley is not to be less than one sa\ because that has been established in the tradition of Ibn ‘Umar. They disagreed about the quantity the person may pay in wheat. Malik and al-ShafiT said that less than one sat would not be sufficient, while Abu HanTfa and his disciples said that one-half sat is sufficient.

Dalilin sabanin su ya samo asali ne daga karo tsakanin hadisai. An rawaito a hadisin Abu Sa'id al-Khudri, wanda ya ce, "Mun kasance muna bada zakat al-fitr a zamanin Manzon Allah (ﷺ) a matsayin sa'i na abinci ko sa'i na sha'ir ko sa'i na aqit ko sa'i na busasshen dabino ko sa'i na zabibi." Ma'anar da ta bayyana ita ce, da abinci yana nufin alkama. Al-Zuhri ya kuma rawaito daga Abu Sa'id daga mahaifinsa cewa Manzon Allah (ﷺ) ya ce, "Sadakar fitr sa'i daya ne na alkama da ake rabawa tsakanin mutum biyu, ko sa'i na sha'ir, ko dabino ga kowane mutum." Abu Dawud ne ya rubuta shi. An rawaito daga Ibn al-Musayyab cewa ya ce, "Sadakar fitr a zamanin Manzon Allah (ﷺ) rabin sa'i ne na alkama, ko sa'i daya na sha'ir, ko sa'i daya na busasshen dabino." Wadanda suka karbi wadannan hadisai sun ce wajibi ne rabin sa'i na alkama, yayin da wadanda suka karbi ma'anar zahiri na hadisin Abu Sa'id suka yi kiyasin alkama a kan sha'ir, suka dauke su daidai a wajibci.

The reason for their disagreement stems from the conflict of traditions. It is related in the tradition of Abu SacTd al-Khudri, who said, “We used to pay zakat al-fitr during the period of the Messenger of Allah (God’s peace and blessings be upon him) as a sat of food or a sat of barley or a sdt of aqit or a sdt of dried dates or a sdt of raisins”. The apparent meaning is that by food he meant wheat. Al-ZuhrT has also related from Abu SacTd from his father that the Messenger of Allah (God’s peace and blessings be upon him) said, “For the sadaqa of fitr is one sat of wheat shared by two persons or a s«c of barley or one of dates for each person”. It is recorded by Abu Dawud. It is related from Ibn al-Musayyab that he said, “The sadaqa of fitr in the period of the Messenger of Allah (God’s peace and blessings be upon him) was one-half s& of wheat or one sdc of barley or one sd< of dried dates”. Those who adopted these traditions said that the obligation is for one-half sa< of wheat, while those who adopted the apparent meaning of the tradition of Abu SacTd made an analogy for wheat upon barley and held them to be similar for the obligation.