Ushbu kitobdagi muhokama bo'limlarga bo'lingan. Birinchisi zakat al-fitrning hukmini aniqlashga oid. Ikkinchisi u kimga vojib bo'lishini aniqlashga oid. Uchinchisi lozim bo'ladigan miqdor va u qaysi turdagi mollardan berilishiga oid. To'rtinchisi uning berilish vaqtiga oid. Beshinchisi uni olishga haqli bo'lgan kishiga oid.

The discussion in this book is covered in sections. The first is about the identification of the hukm ofi zakat al-fitr, The second is about the identification of the person on whom it is obligatory. The third relates to the amount that is due and in what kinds of commodities. The fourth is about the time when it is due. The fifth is about the person entitled to receive- it.

Ko‘pchilik faqihlar fitr sadaqasining vojib ekanligini ta’kidlaydilar. Molik mazhabidagi ba’zi keyingi faqihlar uni sunnat deb hisoblaganlar, Iroq faqihlarining fikri ham shu edi. Faqihlarning bir guruhi esa u mol-mulk zakoti haqidagi hukm bilan mansux bo‘lgan, deb aytgan.

The majority of the jurists maintain that zakat al-fitr is an obligation. Some of the later jurists in Malik’s school held that it is a sunna, and this was also the opinion of the jurists of Iraq. One group of jurists said that it stands abrogated by the injunction of zakat (on wealth).

Ularning ixtilofining sababi bu masalada hadislarning ziddiyatidan kelib chiqadi. Masalan, Abdulloh ibn Umar (roziyallohu anhu) rivoyat qilgan sahih hadisda shunday deyiladi: "Rasululloh ﷺ ramazon ro'zasining sadaqasi (sadaqatul-fitr)ni musulmonlardan ozod va qul, erkak va ayol har bir kishi uchun bir so' xurmo yoki bir so' arpa, deb farz qildilar". Bu hadisning zohiri bo'yicha, uni farz deb tushungan sahobiy fikrini olgan kishilar nazdida bu vojiblikdir; yoki Payg'ambar ﷺ amrining aniq so'zlari bizgacha to'liq yetib kelmagani sababli, bu amr tavsiya (mustahab) ma'nosida ham bo'lishi mumkin. Shuningdek, ma'lumki, Rasululloh ﷺ mashhur bedavi haqidagi hadisda zakotni zikr qildilar. Shunda o'sha kishi: "Bundan boshqa menga biror farz bormi?" deb so'radi. Rasululloh ﷺ javob berdilar: "Yo'q, agar o'zing ixtiyoriy ravishda (nafl sifatida) bersang, bo'lmasa yo'q". Ko'pchilik ulamo bu sadaqa belgilangan zakot hukmiga kiradi, ya'ni u ham farz hukmidadir, deb ta'kidladi. Boshqalar esa unday emas, deb hisobladilar. Ular Qays ibn Sa'd ibn Ubada rivoyat qilgan hadisga tayandilar: u aytadi: "Rasululloh ﷺ zakot oyati nozil bo'lishidan oldin bizga uni (sadaqatul-fitrni) berishni buyurardilar. Zakot oyati nozil bo'lgach, na buyurdilar va na man qildilar, biz esa hanuz uni berib kelmoqdamiz".

The reason for their disagreement arises from the conflict of the traditions on the issue. This is so as in the authentic tradition of cAbd Allah ibn TJmar, in which he says, “The Messenger of Allah (God’s peace and blessings be upon him) declared zakat al-fitr as prescribed for the people at the end of Ramadan, one wc of dates or one sdl of barley for each freeman or slave, male or female, from among the Muslims”. The apparent implication of this is an obligation in accordance with the opinion of those who follow the opinion of a Companion in comprehending it as an obligation, or it implies a recommenda­ tion in the command of the Prophet (God’s peace and blessings be upon him) as his exact words have not been stated for us. It is also established that the Messenger of Allah (God’s peace and blessings be upon him) in the well- known tradition about the Bedouin mentioned zakdt\ the man asked: “Is there another obligation on me besides this?” The Messenger of Allah (God’s peace and blessings be upon him) replied, “No! unless you pay voluntarily”. The majority maintained that this zakat is included in the prescribed zakat (that is, it takes the same hukm of obligation), while others held that it is not. They argued on the basis of what is related from Qays ibn SaM ibn TJbada that he said, “The Messenger of Allah (God’s peace and blessings be upon him) used to order us to pay it prior to the revelation of the verse of zakat. When the verse of zakat was revealed he did not command us to pay it nor did he prohibit us from doing so, and we still pay it”.