Ibn Rushd says that it is unanimously agreed that the zakah of al-fitr must be given to the Muslim poor and needy, since the Prophet ﷺ referred to them when he said: "Make them satisfied on the day of fitr." The majority of scholars do not accept giving this religious due to the poor among the People of the Pledge. Abu Hanifah holds that this is permissible, and some others allow giving it only to the monks of the People of the Pledge.1 Ibn Abi Shaibah reports that Abu Maisarah used to give the zakah of al-fitr to monks.2 Similar reports come from 'Amr bin Maimun, 'Amr bin Shurahbil, and Murrah al-Hamadani.3 This is undoubtedly a humanistic gesture from Muslim jurists, seeking to make everyone happy on the day of the feast.

According to Ibn Rushd, it is unanimously agreed upon that zakah of al fitr must be given to Muslim poor and needy, since the Prophet (p) referred to them when he said "Make them satisfied on the day of fitr." The majority of scholars do not accept giving this religious due to poor people of the Pledge. Abu Hanifah believes this is permissible and some others allow giving only monks of people of the Pledge.1 Ibn Abi Shaibah reports that Abu Maisarah used to give zakah of al fitr to monks.2 Similar reports come from 'Amr bin Maimun, 'Amr bin Shurahbil, and Murrah al Hamadani.3 This is undoubtedly a humanistic gesture from Muslim jurists in trying to make everybody happy on the day of the feast.

Shofiʼiy maktabi, boshqa har qanday zakot kabi, fitr zakotini ham bir xil sekkiz toifa o‘rtasida teng taqsimlash lozim, deb hisoblaydi; faqat uni zakot beruvchining o‘zi taqsimlaganda, "zakot ishlovchilari" va "qalblari yumshatilishi kerak bo‘lganlar" toifalari chiqarib tashlanadi.4 Bu fikr Ibn Hazmning ham qarashidir.5 Ibn al-Qayyim bu qarashni rad etadi va Payg‘ambar ﷺ hamda sahobalarning amaliyoti uni faqat kambag‘al va muhtojlarga berish bo‘lganini ta’kidlaydi. U davom etib, ba’zi hanbaliylar bu zakotni boshqacha taqsimlash joiz emas, deb hisoblaganini aytadi. Ibn al-Qayyim qo‘shimcha qiladi, bu fikr ko‘proq vaznga ega.6 Molikiylar fitr zakoti faqat kambag‘al va muhtojlarga berilishi kerak, deb tasdiqlaydi; hatto zakot berilishi lozim bo‘lgan yurtda muhtoj haqdorlar bo‘lmasa, uni boshqa mamlakatga, zakot beruvchining hisobidan jo‘natishga to‘g‘ri keladi, deydilar.7 Al-Hadi, al-Qosim va Abu Tolib molikiylar fikriga qo‘shiladilar.

The Shafi'i school argues that, like any other zakah, zakah of al fitr must be distributed equally among the same eight categories, except when distributed by the payer--in which case the categories of "workers of the zakah fund" and "those whose hearts are being reconciled" are excluded.4 This is also the view of Ibn Hazm.5 Ibn al Qayyim rejects this view and argues that the practice of the Prophet (p) and his Companions was to give it only to the poor and needy. This is so, he continues, to the extent that some Hanbalites believe it is not permissible to distribute it otherwise. Ibn al Qayyim adds that this opinion carries more weight.6 Malikites assert that this zakah must be paid exclusively to the poor and needy, even if it must be shipped to another country at the expense of the payer, because of lack of poor deservants in the land where it is due.7 Al Hadi, al Qasim, and Abu Talib share the view of the Malikites.

Uchta fikrni ajratib ko'rsatish mumkin:

Three opinions can be distinguished:

1. Fitr zakoti Qur'onda zikr qilingan sakkiz toifaga berilishi kerak — bu Shofe'iyning qarashi.

1. Zakah of al fitr must be distributed among the eight categories, which is al Shafi'i's view.

U faqat kambag'al va muhtojlar uchundir.

2. It is exclusively for the poor and needy.

3-Uni barcha sakkiz toifaga, ulardan ba'zilariga yoki faqat kambag'allarga berish mumkin, chunki u "Sadaqalar faqat kambag'al va muhtojlar uchundir..." degan umumiy matn ichiga kiradi. Ko'pchilik fuqaholarning qarashi shudir.

Mol-mulk zakoti singari, fitr zakoti ham kofirlarga, murtadlarga, boylarga va mehnat qilib topa oladigan kishilarga berilmasligi kerak. Shuningdek, uni to'lovchi kishi xarajatlarini o'z zimmasida ko'targan shaxslarga, masalan, uning otasi, o'g'li yoki xotiniga berilmasligi lozim. Mol-mulk zakoti borasida o'rganilgan tafsilotlar bu yerda ham xuddi shunday qo'llanadi.

As in the case of zakah on wealth, zakah of al fitr must not be given to disbelievers, apostates, the rich, or persons who can earn. It must also not be paid to persons for whose expenses the payer is responsible, such as the payer's father, son, or wife. The same details studied with regard to zakah on wealth apply here.

Nihoyat, zakot to'lovchi o'z zakotini bir yoki bir nechta kambag'alga berishi mumkin, xuddi shunday, bir necha to'lovchilardan yig'ilgan zakot ham bir yoki bir nechta oluvchiga berilishi mumkin, chunki bularning hech birini man etuvchi dalil yo'q.9 Garchi ba'zi faqihlar zakotni bir necha oluvchiga bo'lib berishni va bir necha to'lovchilarning zakotini bitta oluvchiga berishni yoqtirmasalar ham, chunki bu 'Iyd kunida barcha kambag'allarni boyitish maqsadiga erishilmasligi mumkin, deb hisoblaydilar.10

Lastly, the zakah payer may give his or her zakah to one or more poor persons, and by the same token, zakah collected from several payers may be given to one or more recipient, since there is no evidence to prevent any of these cases,9 although some jurists dislike dividing one's zakah among several recipients and giving the zakah of several payers to one recipient on the grounds that this may not fulfill the objective of enriching all the poor on the day of 'Id.10

Fitr zakotini bir yurtdan boshqa yurtga olib o‘tish masalasida, boshqa turdagi zakotlarga qo‘llanadigan qoida bu yerga ham tegishlidir; ya’ni avval zakot vojib bo‘lgan joydagi kambag‘al va muhtojlar ehtiyojini qondirish kerak, qolgani esa olib ketilishi mumkin, faqat favqulodda vaziyat yoki yuqoriroq ustuvorlik bo‘lgan hollar bundan mustasno.11

As for transporting zakah of al fitr from one land to another, the same principle applied on other forms of zakah is applicable here; i.e., first the poor and needy in the area where zakah is due must be satisfied and the leftover may be transported, except in case of emergencies or higher priority.11