Kutokana na aina gani ya mali inatolewa? Kundi moja la wanazuoni wa fiqhi lilishikilia kuwa inatolewa kwa ngano, au tende, au shayiri, au kwa aqit (jibini itengenezwayo kwa maziwa yaliyochachushwa), na kwamba hili ni chaguo la mtu ambaye ni wajibu juu yake. Kundi jingine la wanazuoni wa fiqhi lilishikilia kuwa ni wajibu juu yake kutoa chakula kikuu cha nchi, au chakula cha mukallaf endapo hana chakula kikuu kilichoenea. Hili ndilo ambalo 'Abd al-Wahhab amelisimulia kama maoni ya Madhehebu (ya 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).

Sababu ya kutofautiana kwao inatokana na mzozo wao kuhusu maana ya hadithi ya Abu Sa'id al-Khudri, aliyesema: "Tulikuwa tukitoa zakat al-fitr wakati wa Mtume wa Mwenyezi Mungu ﷺ kama sa' ya chakula, au sa' ya shayiri, au sa' ya aqit, au sa' ya tende kavu." Wale waliofahamu kutokana nayo kwamba ni uchaguzi walisema kwamba chochote kati ya vitu hivi anachotoa mtu kinatosha. Wale waliofahamu kutokana nayo kwamba tofauti ya aina ya malipo si msingi wa kuruhusiwa, bali ni kuzingatia chakula cha mtu anayetoa au chakula kikuu cha nchi, walishikilia maoni ya pili.

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.

Ni kiasi gani kinachowajibu? Wanazuoni wamekubaliana kwamba zakat al-fitr inayotolewa kwa njia ya tende kavu au shayiri haipaswi kuwa pungufu ya sa‘ moja, kwa sababu hilo limethibitishwa katika Hadith ya Ibn ‘Umar. Walitofautiana kuhusu kiasi ambacho mtu anaweza kutoa kwa ngano. Malik na al-Shafi‘i walisema kwamba chini ya sa‘ moja haitoshi, ilhali Abu Hanifa na wanafunzi wake walisema kwamba nusu sa‘ inatosha.

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.

Sababu ya kutofautiana kwao inatokana na mgongano wa hadithi. Imepokewa katika hadithi ya Abu Sa'id al-Khudri, aliyesema: "Tulikuwa tukitoa zakat al-fitr wakati wa Mtume wa Allah ﷺ kama sa' ya chakula, au sa' ya shayiri, au sa' ya aqit, au sa' ya tende kavu, au sa' ya zabibu kavu." Maana dhahiri ni kwamba kwa chakula alimaanisha ngano. Al-Zuhri pia amepokea kutoka kwa Abu Sa'id kutoka kwa baba yake kwamba Mtume wa Allah ﷺ alisema: "Sadaka ya fitr ni sa' moja ya ngano inayogawanywa kwa watu wawili, au sa' ya shayiri, au tende kwa kila mtu." Imehifadhiwa na Abu Dawud. Imepokewa kutoka kwa Ibn al-Musayyab kwamba alisema: "Sadaka ya fitr wakati wa Mtume wa Allah ﷺ ilikuwa nusu sa' ya ngano, au sa' moja ya shayiri, au sa' moja ya tende kavu." Wale waliofuata hadithi hizi walisema kwamba wajibu ni nusu sa' ya ngano, ilhali wale waliofuata maana dhahiri ya hadithi ya Abu Sa'id walifanya qiyas ya ngano juu ya shayiri, wakazichukulia kuwa sawa katika wajibu.

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.