Bu zakot Ramazon oyining oxirida ro‘zani iftor qilish sababli farz bo‘ladi. Uni ba’zan “sadaqatul-fitr” deb ham atashadi. Oldin ko‘rsatib o‘tilganidek, “sadaqa” atamasi Qur’onda, Sunnatda va Shariatda zakot ma’nosida ishlatiladi. Uni insoniy tabiat zakoti [fitrat] deb ham atashadi, chunki u insonning tabiatidan kelib chiqqan deb hisoblanadi. To‘lanadigan miqdor ba’zan “fitra” deb ataladi, bu atama faqat ayrim faqihlar tomonidan ishlatiladigan hosila so‘zdir.1

This zakah is caused by breaking the fasting at the end of Ramadan. It is sometimes called "sadaqat al Fitr". It was shown earlier that the term "sadaqah" is used to mean zakah in Qur'an, Sunnah, and Shari'ah. It is also called zakah of human nature [fitrah] on the basis that it is derived from the nature of the human creature. The amount paid is sometimes called "fitrah' which is a derived term used only by some jurists.1

Ramazon ro'zasini tutish farz qilingan yili, ya'ni hijratning ikkinchi yilida fitr zakoti ham farz qilindi, toki ro'za tutganlarni poklab-pokiza qilsin va 'Iyd kunida kambag'allarni xursand qilsin.

Zakah of fast-breaking was obligated in the second year of Hijrah, the same year fasting Ramadan was obligated,2 in order to purify and sanctify those who fasted and to bring happiness to the poor on the day of 'Id.

Zakat al-fitr boshqa zakot turlaridan farq qilib, mol-mulk yoki daromadga emas, balki shaxslarga solinadi. Bu esa zakot berish shartlarida keskin farqlar mavjudligini anglatadi, buni ikkinchi bobda ko'rasiz.

Distinct from other forms of zakah, zakah of al fitr is levied on persons and not on wealth or income. This means there are drastic differences in the conditions of zakatability, as will be seen in chapter two.

Ibn 'Umar rivoyat qiladi: "Allohning Elchisi ﷺ Ramazon ro'zasini ochish sadaqasini – bir sa' xurmo yoki bir sa' arpa – har bir musulmonga, hur yoki qul, erkak yoki ayol bo'lishidan qat'i nazar, farz qildilar."3 Ulamolarning aksariyati, qadimiy ham, zamonaviy ham, "farz qildi" so'zini majburiyatni bildiradi deb tushunadilar; shu sababli, sadaqai fitr Shariatda farzdir va "zakot bering" oyatidagi umumiy farzga kiradi.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

Payg'ambar (s.a.v.) bu sadaqani zakot deb atagan va har bir musulmonga farz qilgan. Hadisning boshqa to'g'ri rivoyatlarida "Rasululloh farz qildi..." degan so'zlar keltirilgani bu zakotning majburiy ekanligini aniq ko'rsatadi.5 Abu al-Aliya, Ato va Ibn Sirin, shuningdek, al-Bukhoriy ham bu zakotning majburiy ekanligini ta'kidlaydilar.6 Bu fikr Molik, ash-Shofi'iy va Ahmadning ham qarashidir.

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.

Hanafiylar, qat'iy matn, masalan Qur'on, bilan belgilangan majburiyatni [farz] va qat'iy bo'lmagan matnlar, masalan yakka rivoyat hadislar bilan belgilangan talabni [vojib] farqlaydilar. Ular fitr zakotini faqat vojib deb hisoblaydilar.

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.

Hanafiylarga ko'ra, farzni inkor qilish kufrdir, vojibni inkor qilish esa kufr emas, chunki hanafiylar uchun vojib faqat amaliy majburiyatdir, farz esa e'tiqodiy majburiyatdir. Qolgan uchta mazhab bunday farqni qilmaydi, shuning uchun masala shunchaki ta'riflardagi farqdir.

Ibn 'Abbos rivoyat qiladi: "Allohning Elchisi ﷺ fitr sadaqasini ro'zadorni behuda so'zdan va yomon ishdan poklash, shuningdek, miskinlar uchun oziq-ovqat bo'lishi uchun farz qildilar."13 Ro'za tutuvchi Ramazon oyida behuda, yomon so'zlar yoki ahloqsiz xayollar bilan gunohga botgan bo'lishi mumkin, ular esa poklanishni talab qiladi, chunki komil ro'za shunchaki yeyish-ichishdan tiyilish emas, balki boshqalarga nisbatan yomon ish va xafa qiluvchi so'zlardan ham tiyilishdir. Shunday ekan, fitr sadaqasi ro'zadagi har qanday nopoklik va kamchiliklarni to'ldirish uchun farz qilingan, xuddi nafl va sunnat namozlari farz namozlardagi kamchiliklarni to'ldirgani kabi.14

Ibn 'Abbas says, "The Messenger of God (p) imposed zakah of al fitr as a purification of the faster from vain talk and bad doing, and as a food provision for the needy."13 The worshiper may have incurred during Ramadan vain, ill words, or indecent feelings that require purification, since perfect fasting is not merely abstention from and drink, but abstention from ill-doing and offensive speech to others. Thus, zakah of al fitr is obligated to make up for any impurities and imperfections in fasting, just like voluntary and sunnah prayers make up for imperfections in obligatory prayers.14

Bundan tashqari, Hayit quvonch, xursandchilik va ziyofat kunidir, kambag'allarga esa o'z bolalari va oila a'zolariga shu xursandchilikni ulashishda yordam berish kerak. Fitr zakoti hayit kuni kambag'allarni oziq-ovqat bilan ta'minlashni majburiy qiladi. Boshqa bir hadisda Payg'ambar ﷺ shunday degan deb rivoyat qilinadi: "Ularni [kambag'allarni] shu kuni qanoatlantiringlar."15

In addition, 'Id is a day of joy, happiness, and feasting, and the poor need help to bring the same happiness to their children and households. Zakah of al fitr is obligated to provide food to the poor on the day of 'Id. In another saying, the Prophet is reported to say, "Make them [the poor] satisfied on this day."15