穆斯林一致认为,斋月结束时即有义务缴纳开斋的天课(Zakah al-Fitr),这与前面提到的伊本·欧麦尔的圣训相符,即"上主的使者(愿主福安之)规定了斋月开斋的天课……"然而,他们对于这一义务确切何时到期存在分歧。阿勒·沙斐仪、艾哈迈德、伊斯哈格、赛里·萨乌里和马立克(一种传述)认为,开斋的天课在斋月最后一天日落时到期,即斋月最后一天结束之时。艾卜·哈尼法及其门徒、莱斯、艾卜·赛尔,以及马立克(另一种传述)则认为,它在开斋节当天黎明时到期,因为其目的在于让贫穷之人在那一天感到喜乐。¹这一分歧只产生一项实际影响:在计算天课数额时,那一夜出生的新生婴儿和去世的人是否应当计算在内。2

Muslims unanimously agree that zakah of al fitr is obligated upon the end of Ramadan, in accordance with the previously mentioned saying from Ibn 'Umar that "The Messenger of God (p) imposed zakah of fast-breaking of Ramadan . . . " However, they differ in regard to the exact time this obligation becomes due. Al Shafi'i, Ahmad, Ishaq, al Thawri, and Malik (in one narration) believe zakah of al fitr is due at sunset on the last day of Ramadan, i.e. when the last day ends. Abu Hanifah and his disciples, al Laith, Abu Thawr, and Malik (in another narration) say it is due at dawn on the day of the feast, since it aims at bringing happiness to the poor on that day.1 The difference has only one application: whether new born babies and persons who die during that night should be counted in calculating the amount of zakah.2

Bukhari 和 Muslim 从 Ibn 'Umar 转述："真主的使者ﷺ命令在开斋节礼拜之前缴纳开斋施舍（zakah al fitr）。" 'Ikrimah 说："人应当在礼拜之前缴纳天课。真主说：'确已成功者，是自洁的人，并纪念他主之名而礼拜。'"Ibn Khuzaimah 从 Kathir，经他的父亲，再经他的祖父转述，真主的使者ﷺ被问及这节经文，并回答说："它是为开斋施舍而降示的。"但这一圣训是弱的，因为 Kathir 极不可靠。此外，这节经文是麦加时期的，而开斋施舍是在麦地那斋戒的斋月制定之后才规定的。另一方面，Bukhari 和 Muslim 从 Abu Sa'id 转述："在真主的使者ﷺ在世时，我们在开斋的那天缴纳……"，这暗示整个那一天都是缴纳的时间。

Al Bukhari and Muslim report from Ibn 'Umar "The Messenger of God (p) ordered zakah of al fitr paid prior to 'Id prayers." 'Ikrimah says "One should pay zakah before making the prayers. God says, 'But those will prosper who pay zakah, and gloriy the name of their Lord, and then pray.'"3 Ibn Khuzaimah reports from Kathir, from his father from his grandfather, that the Messenger of God (p) was asked about this verse and answered, "It was sent down in regard to zakah of al fitr."4 But this saying is weak because Kathir is very unreliable.5 Moreover, the verse is Makkan, while zakah of al fitr was imposed after the fasting of Ramadan was prescribed in Madinah. On the other hand, al Bukhari and Muslim report from Abu Sa'id, "We used to pay, during the lifetime of the Messenger of God (p) on the day of breaking the fast . . . .," I implying that all the day is time for payment.

沙斐仪认为，这种斋月结束时的天课（开斋捐）可以在开斋节当天整天内支付，但最好是在早晨开斋节拜前支付。与沙斐仪意见一致，大多数学者认为，若拖延支付直至开斋节拜时间过去，则是不可取的，因为开斋捐的目的是让穷人在当天得到富足，所以必须给予他们当天就能使用的时间。

Al Shafi'i suggests that this zakah can be paid during the whole day of 'Id, although the best time for payment is early morning before 'Id prayers. Agreeing with al Shafi'i the majority of scholars believe delaying payment until the time for 'Id prayers passes is undesirable, since zakah of al fitr is meant to enrich the poor on that day, so they must be given time to use it during the day itself.

伊本·哈兹姆认为，推迟到礼拜时间之后才支付天课是被禁止的；如果天课未在礼拜前支付，仍须事后补交，因为应当归还穷人的权利必须履行，尽管违反了在礼拜前支付的真主权利。沙乌卡尼则主张，在礼拜前支付是必须的，依据是伊本·阿拔斯的一段圣训："在礼拜前支付者，此举可作为天课被接受；在礼拜后支付者，则只是与其他施舍一样的普通善举。"开斋天课如果推迟到开斋节结束之后才支付，学者一致认为这是有罪的，尽管无论如何仍须支付。7

Ibn Hazm says it is prohibited to delay payment until after the time of prayers, and that if zakah is not paid before prayers, it must nevertheless be paid later, because the due right to the poor must be fulfilled, despite the violation of God's right to payment before prayers.6 Al Shawkani argues that timing the payment before prayers is obligatory on the basis of the saying from Ibn 'Abbas, "He who pays it before prayers, for him it is acceptable as zakah, and for him who pays it after prayers it is a charity like other charities." Delaying zakah of al fitr until after the day of 'Id ends is unanimously considered sinful, in spite of the fact that it must be paid anyway.7

关于开斋节前是否可以提前交纳斋戒施舍（Zakat al-Fitr），也存在疑问。

The question of whether zakah of al fitr can be paid before the day of 'Id also arises.