Cemaat, İbn Ömer'den şöyle rivayet eder: "Allah'ın Resulü ﷺ, Ramazan orucunu bozma sadakası olarak, her Müslüman'a, hür ya da köle, erkek ya da kadın, bir sa' hurma ya da bir sa' arpa farz kılmıştır."3 Eski ve yeni âlimlerin çoğunluğu "farz kıldı" ifadesini vacip anlamında anlamıştır; dolayısıyla fitre zekâtı, "Zekât verin" ayetinin genel emrine dahil olan, Şeriat'ta bir yükümlülüktür.4
The group reports from Ibn 'Umar, "The Messenger of God imposed zakah of breaking the fast of Ramadan, at one sa' of date, or one sa' of barley, on every Muslim, free or slave, male or female."3 The majority of scholars, ancient and modern, understand the word "imposed" to indicate obligation; thus, zakah of al fitr is an obligation in Shari'ah included in the general obligation of the verse "and give zakah".4
Peygamber (s.a.v.) buna zekât adını verdi ve her Müslümana farz kıldı. Hadisin bazı diğer doğru rivayetlerinde "Resulullah farz kıldı..." ifadesi geçmektedir; bu da bu zekâtın farz olduğunu açıkça göstermektedir. Ebu'l-Aliye, Ata ve İbn Sirin, İmam Buhârî ile birlikte, bu zekâtın farz olduğunu belirtmişlerdir. Bu görüş Malik, eş-Şafiî ve Ahmed'in de görüşüdür.
The Prophet (p) called it zakah and imposed it on every Muslim. Some other correct versions of the saying mention "The Messenger ordained . . . ." which clearly shows the obligatory nature of this zakah.5 Abu al 'Aliah, 'Ata, and Ibn Sirin, along with al Bukhari, state that this zakah is obligatory.6 This is also the view of Malik, al Shafi'i, and Ahmad.
Hanefiler, kesin delille farz kılınan şey ile kesin olmayan delillerle, örneğin tek senetli haberlerle vacip kılınan şey arasında ayrım yapar; bu bakımdan fıtır sadakasını yalnızca vacip sayarlar.
Hanafites, who distinguish between the obligation [fard which is imposed by a clearcut text such as Qur'an], and the requirement [wajib, which is imposed by texts which are not clear-cut, such as single chain sayings] consider zakah of al fitr only wajib.
Hanefilere göre farzı inkâr etmek küfürdür, vacibi inkâr etmek ise küfür değildir; çünkü Hanefi mezhebinde vacib yalnızca amelî bir yükümlülüktür, farz ise itikadî (inanca ilişkin) bir yükümlülüktür. Diğer üç mezhep bu ayrımı yapmamaktadır; dolayısıyla mesele yalnızca tanımlardan kaynaklanan bir farklılıktır.7
According to Hanafites, denying a fard equals disbelief, whereas denying a wajib does not, since wajib for them is a practical obligation only, while fard is an ideological obligation. The other three schools do not make such a distinction, so the matter is simply a difference in definitions.7
Malikite tradition reported from Ashhab holds that zakat al-fitr is a "sunnah muakkadah" (an emphasized sunnah). This is also the view of some Zahiris and of Ibn al-Labban, a Shafi'ite, on the grounds that the word "farada" [imposed] originally means "to estimate" in linguistics. But this is refuted by what is stated at the beginning of this section. Moreover, Ibn Daqiq al-'Id says, "Linguistically, 'farada' originally meant 'to estimate', but it is now used in the Shari'ah to mean 'to obligate,' so it is better to choose this meaning." Ibn al-Humam says, "It is necessary to take the meaning of the words of the Lawgiver that is used in the Shari'ah, except when there is evidence to the contrary, especially in this case, in light of the other version, reported by al-Bukhari and Muslim, in which the word 'amara', i.e. ordained, is used." The obligatory nature of zakat al-fitr is further supported by the fact that it is called zakat. This is so to the extent that after mentioning the view of Ibn al-Labban, al-Nawawi writes, "This is a rejected and deviant opinion; it is clearly erroneous." Ibn Rahawaih says the obligation of zakat al-fitr is like ijma' (consensus), and al-Mundhiri quotes, "it is ijma'." But the statement of Ibn Rahawaih is apparently more precise, especially since Ibrahim bin 'Aliyah and Abu Bakr al-Asamm believe this zakat was annulled when regular zakat was made obligatory. They support this view with a report narrated by Ahmad and al-Nasa'i that when Qais bin Sa'd bin 'Ubadah was asked about zakat al-fitr, he said, "The Messenger of God ﷺ ordained zakat al-fitr before zakat was ordained."
There is a Malikite report from Ashhab that zakah of al fitr is an "emphasized sunnah."8 This is also the opinion of some Zahirites and Ibn al Labban, who is a Shafi'ite, on the grounds that the word "farada" [imposed] originally means "to estimate" in linguistics, but this is disproved by what is stated at the beginning of this section. Moreover, Ibn Daqiq al 'Id says, "Linguistically, 'farada' originally meant 'to estimate', but it is now used in Shari'ah to mean 'to obligate,' so it is better to choose this meaning." Ibn al Humam says, "It is a must to take the meaning of the words of the Legislator that is used in Shari'ah, except when there is evidence to the contrary, especially in this case, in light of the other version, reported by al Bukhari and Muslim, in which the word 'amara' i.e. ordained, is used." The obligatory nature of zakah of al fitr is further supported by the fact that it is called zakah. This is so to the extent that after mentioning the view of Ibn al Labban, al Nawawi writers, "This is a rejected and deviant opinion; it is clearly erroneous." Ibn Rahawaih says the obligation of zakah of al fitr is like ijma', and al Mundhiri quotes, "it is ijma'." But the statement of Ibn Rahawaih is apparently more precise, especially since Ibrahim bin 'Aliyah and Abu Bakr al Asamm believe this zakah was annulled when regular zakah was obligated. They support this view with a saying reported by Ahmad and al Nasa'i that when Qais bin sa'd bin 'Ubadah was asked about zakah of al fitr, he said, "The Messenger of God (p) ordained zakah of al fitr before zakah was ordained.
Zekât farzı indirildiğinde (Peygamber) bize ne emretti ne de fitre zekâtı vermeye devam etmemizi engelledi; ama biz yine de onu veriyoruz." Bu sözün senedi tartışmalıdır, çünkü el-Hafız'a göre bilinmeyen bir ravisi vardır.9 Sözün sahih olduğunu varsaysak bile, söz oruç bozma zekâtının neshedildiğine delalet etmez; çünkü bir farzın vahyedilmesi, daha önceki bir farzın kaldırıldığı anlamına gelmez.10 Sözün kendisinde geçen ilk emir hâlâ geçerlidir; nesih ise bir nassa dayanmalıdır.
When the zakah ordinance descended, he neither ordered us nor prevented us from continuing to pay zakah of al fitr, but we [still] do it." The chain of this saying is disputed, since it has an unknown narrator, according to al Hafiz.9 Even if we assume it is correct, the saying does not indicate any annulment of fast-breaking zakah, since revealing an obligation does not imply abolishing a previous one.10 The original order mentioned in the saying itself is still valid; an annulment requires a text.
Buna göre Müslümanlar arasında fıtır zekâtının farz olduğu sabittir; çünkü bunun aksini savunan sapkın görüş, hem ondan önce hem de sonra icmâ ile karşı çıkılmıştır,11
Accordingly, it is established among Muslims that zakah of al fitr is obligatory, since the deviant view to the contrary of this is opposed by ijma' before and after it,11
Ve Schacht'ın iddiası saçmadır.12
and Schacht's claim is nonsense.12