 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهدي السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله التعالى today is going to be third part in which we will be speaking about زكات الفطر مسائل وأحكامل so we have إن شاء الله التعالى today and tomorrow to finish it because إن شاء الله التعالى عيد is going to be on on Wednesday إن شاء الله التعالى the 30th the 6th on the 30th of Ramadan and the 6th of this month July we touched on an introduction and we spoke about the first issue, the first مسألة and the second we are now going to be speaking about the third مسألة the third matter, the third topic or the third issue المسألة الثالثة the third مسألة or the third issue when in this the third one we are going to be tackling three things إن شاء الله التعالى we are going to be tackling how many things three things we are going to be tackling بداية في بداية وقت وجود بزكات الفطر when does the obligation of زكات الفطر start we will be touching on that إن شاء الله التعالى we will also be touching on وقت أدائها the time in which it has to be given in and the third one إن شاء الله التعالى we are going to be speaking about is التعجيل التعجيل بها قبل وجود سببها we are going to be speaking about hasten in it to hasten in giving زكات الفطر before its reasoning before its before its reasoning there are three fourours three sub branches that come out of this issue إن شاء الله التعالى as we know brothers and we're well aware of the أهل العلم the people of knowledge they have differed in those three the three that I mentioned which is the time when it starts the زكات الفطر the time in which the زكات الفطر should be given and the third one which being to hasten in giving the زكات الفطر before the reasoning occurs before its reasoning the scholars they differed in each and every one of those three and we're going to be tackling one after the other let's start with the first one which is when does the obligation of giving the زكات الفطر start the scholars they differed on this one على مدهبيني مشهوريني مشهوريني on two schools that are very well known two opinions occurred there are two views regarding this there are two schools in this issue and they're very famous and well known anyone who read the books of Fiqh will know them the first one is the beginning of the time in which the زكات الفطر is obligatory is the sunrise of the Day of Eid meaning فجر is when it's obligatory to pay the زكات الفطر and this opinion the Hanafiyah the Malikiyah and one of the one of the أقوال of Imam Al-Shafi'a in his old opinion Imam Al-Shafi'a in his قديم in his old school of thought he said it as well it's one of his views in his last قديم the second is and the beginning the beginning of the the obligation of the زكات الفطر is the sunset on the last day of Ramadan and at the beginning is the sunset the last day of Ramadan it is the the sunset of the last day of Ramadan so when the sun sets on Tuesday night from that minute the زكات الفطر can be given whereas the other opinion holds what after فجر and this قوال which is the second view the جمهور said it from the Hanabillah from the Malikiyah it is very well documented from within the شافع مدهب it's one of the famous opinions within the شافع مدهب it's a famous opinion within the شافع مدهب the reason this خلاف occurs the reason the sebab of this خلاف goes back to is the obligation because they all both agree on what that the زكات is what زكات الفطر is obligatory when فطور الفطر after the إفطار takes place they all agree upon that because this one is any other one is مصطر they both agree the خلاف within them too is is the إفطار because إفطار meaning here the over and the ending of Ramadan is it the فطر المعتاد or is it the فطر الطارق ممأنا فطر المعتاد and what is the فطر الطارق فطر المعتاد is the فطر that was known are you brothers what does it mean the one that was known it means the one that everybody was breaking their fasts on are you with me that we were used to knowing فطر إفطار as what مقرب time right that's what we were used to when Ramadan was in فطر من what I'm eating my iftar man فجر sorry مقرب صحيح so that last opinion they're saying that is the فطر المعتاد the second one I say is the فطر الطارق it's the فطر that wasn't what we know and the argument is what that is طلوع الفجري من يوم العيد in simple terms brothers that might have confused those who are watching and it might have confused some of you here it might have in simple terms in simple terms is the ذاكات الفطر connected to the day of Eid or is it connected to the leaving of the month of Ramadan in simple terms is the ذاكات الفطر هل ذاكات الفطر عبادة متعلقة متعلقة بيوم العيد بخورو الشهر رمضان is it connected to is it عبادة that is connected to the day of Eid or is it connected to the leaving of the month of Ramadan now that we've mentioned the two opinions we have to do what is known as a what الترجيح الترجيح والظاهر what is a parent إن شاء الله و تعالى أنه صحيح إن المدهب الأول the first opinion the first madhab who are the first madhab the ones who said that it is what من طلوع الفجري من طلوع الشمسي طلوع الفجر that opinion it is قوي متج it's the strongest opinion and the reason for us strengthening that opinion is because he said when he was pushing that opinion he is pushing the opinion that what we are saying right now is the strongest when ibn al-Hajr was pushing that opinion he says و يقويه قوله the statement of the prophet صلى الله عليه وسلم strengthens this opinion and then he is referring to the watch which is referring to the Hadith of Abdullah ibn Omar رضي الله تعالى عنهما the Hadith of Abdullah ibn Omar it is in which the prophet صلى الله عليه وسلم he said the Hadith of Abdullah ibn Omar رضي الله مسلم narrated it the Hadith of Abdullah ibn Omar the prophet صلى الله عليه وسلم said و أمر بها أنت قبل خروج الناس إلى الصلاح that the prophet commanded for it to be paid before the people leave for the prayer are you with me and the statement of the prophet and the statement of who the messenger صلى الله عليه وسلم which he said is the day in which you do your fitr so where is ibn Hadr trying to get the deal from this Hadith to strengthen this first opinion is what he is going to say after that which is that the fitr was attributed to what it was attributed to the day with unrestriction and the opinion has to be strong the fitr here is after feijr because feijr after feijr is the day after maghrib is going to be night so in another in simple terms it's very good now you might think to yourselves what's the benefit of this خلاف and what does it benefit us what is the فائدة الخلاف what will this خلاف benefit us فائدة الخلاف is the benefit of this dispute it really comes into place in which you see then brothers you have to realize one thing as a side point benefit a lot of the times people they learn خلافات and disputes occur amongst the علماء but reality of the matter is that sometimes there's no benefit in it you're wasting your time and your energy are you with me like for instance in his مقدمة in the تفسير he mentions that some of the خلافات some scholars bring regarding the Quran which is what was the dog of the people of حب الكاف was it a bulldog we are what was it what kind of animal what kind of dog was it the خلاف regarding this is there any benefit for the people there's a خلاف we don't need to know so the خلاف that benefits us is the خلاف that has a reality and an issue on the ground that when it, okay what's the matter has come out from this or else you're wasting our time ولي دالك وفائدة الخلاف the dispute in this issue is very important which is and it becomes apparent female matter anyone who dies only that or it was given birth for him or or he takes Islam بعد غروب آخر يوم من رمضان the night the last night of رمضان meaning when the sun set on Tuesday night when the sun sets if somebody dies or a child is born or somebody takes Islam after sunset because رمضان isha'Allah is going to be on Wednesday the 6th right so on Tuesday night when the sun set and we do our Ishtar yeah AIDS on Wednesday AIDS on Wednesday right not tomorrow's Tuesday yeah tomorrow's Tuesday right tomorrow's Tuesday so the 6th Tuesday when the sun sets when the sun sets if somebody dies or a child is born or a person takes Islam now it becomes فعلى مدهة بالحنفية أكونت ده مدهة بالده حنيف حنفيز النماليكية أنا روايه في مامشة فعيني قديم which we mentioned النمال بعد غروب الشمسي anyone who dies after the sun set on the last day of Ramadan لا تجيب عليه زكات زكات is not obligatory on him it's not his قول قديم it's not his قول قديم شافعي why for this opinion why with the حنفيز النماليكية and the شافعية the way of him بعد غروب الشمسي after the sun sets لا تجيب عليه زكات it's not obligatory on him because the time when it was obligatory for them is not present لم يكن موجود it's not present so according to امام مدهة بالحنفية النماليكية which is a قول لله روايهة عن الشافعي في القديم and also the روايهة نعم that's correct it's in his old opinion النمال بعد غروب الشمسي anybody who dies after the sun set it's not obligatory on him the day before Ramadan the day before عيد the last night of Ramadan that sun set anyone who is born لا تجيب عليه زكات because they believe لأنه وقته وجوبها the time when it was obligatory لم يكن موجود and it wasn't present as for امام مدهة as for anyone who is born بعد غروب الشمسي او اسلمة او بنى على زوجتي او اي سر مالن او ملكة عبدن فتجيب عليه زكات لأنه كان من اهليها وقته وجوبها as for anyone who is born as for anyone who is born after the sunset anyone who is born after the sunset or he takes Islam or he marries a woman or he is able financially he becomes able to do it or he takes a slave فتجيب عليه زكات the zakat is obligatory on him لأنه كان من اهليها he was from its people وقت وجوبها after sunset yeah the other one is one sunrise امام منولد بعد طلوع الشمسي now and the other group which is the majority the view of the majority the same applies for them based on that opinion they hold what? they hold the opinion which is فتجيبه that is وجب بعد وروب الشمسي the last day of Ramadan it is obligatory on him to pay زكات الفطري because the time in which it starts is for them the وروب that we spoke we tackled here there is one issue here that we tackled and that issue that we tackled here is when the زكات الفطري is obligation start we are now going to talk about the second one which is what is the duration and the time which is الفرع الثاني the second sub branch which is وقت وجوب أداء زكات الفطري the time when it is obligatory to pay the زكات the جمهور of the scholars the majority of the scholars from the ملكية from the شافيقية from the حنابلة and some of the حنفي they believe the time when it is obligatory to do it for them is زكات الفطري is specific to the day of عيد even though it starts after وروب of the day before it but they believe it is specifically obligatory on paying that particular day of عيد such as the أضحية like they believe it is like the أضحية the slaughtering and they believe it is حرام to delay it from that day without any reason and if somebody does not he delays it they believe if he delays it it is obligatory on him to give it out even then but as a قضاء he is paying it back and not this is a قضاء it is not a داء قضاء is something you are paying back for which is upon you and a داء is something that you are not paying for نعم and they believe that the جمهور from the ملكية and some of the حنفي they believe that it is recommended that it is paid before before leaving to the prayer they believe that is the recommended before the prayer but what is obligatory to them is that it has to be paid on day of عيد it has to be done that day the حنفي they oppose and they saw that the time when it is obligatory in giving it it is unrestricted and no one can restrict it to any particular time so they believe he can give it on the day of عيد if he wishes and he is also allowed to do it other than it and there is no sin upon him in delaying it after the day of عيد but they believe it is recommended to give it on the day of عيد now those opinions being there أهل التحقيق من أهل العلم the scholars of التحقيق they have taken the opinion that it is obligatory to pay the زكات الفطري before the صلاة العيد and that it is حرام to delay it after it without بدوني عدر شرعي without any Islamic justified reason فإن أخرها بعد and if somebody delays it after the prayer فلا تكون زكاتا زكات الفطري رادة إنما هي الصدقة من الصدقات it just becomes a charity from the charities that you gave and the speech and their opinion of أهل التحقيق which is that opinion هو الراجح is the strongest and the reason why they are راجح is because of the Hadith of Abdullah ibn Abbas where the Prophet ﷺ فرض رسول الله إمي من اللغوي والرففي وطعمة للمساكين فمن أداءها قبل الصلاة فهي زكات مقبولة ومن أداءها بعد الصلاة فهي صدقة من الصدقات so the Prophet said anyone who gives it before the prayer it is a صدقات which is accepted and anyone who gives it after the صلاة then it's just a charity from the charities and the Hadith of Abdullah ibn Umar رضي الله عنهما he said that the Prophet ﷺ أمر بزكات الفطري أنت أداء قبل خروج الناس إلى الصلاة that the Prophet ﷺ commanded the Prophet ﷺ commanded that the Zakat الفطري to be given out before the people go to the prayer then the Prophet commanded the Prophet ﷺ it shows what it shows obligation it shows obligation إبن القيب رحمه الله in his noble book in his great book زاد المعاد في هدي خيل العباد إبن القيب من الكتاب زاد he mentions the Prophet ﷺ في إخراج هذه الصدقة he mentions there's a chapter where he talks about the Prophet's guidance and his prophetic manner in how he distributed and he gave out this Zakat صدقة so one should go there and find it in your booklet you find it and even brothers the evidence when we brought that forward the wisdom of the Sharia also shows that and the تحقيق الحكبة of why the reason why the Zakat was legislated the wisdom behind it was what الرفق بالفقير is to be kind and good to the poor and it's also to enrich him from asking anybody on the day of Eid and to put and to place in him happiness on a day where everybody's been happy so it doesn't make sense to say that it can be paid unrestrictedly any other time it goes against a what حكمة من مشروعية it's also something that has to be brought to the people's attention which is the Zakat لا تسقط it is not lifted from you بفوات وقتها even though you missed the time it's not lifted from you على الصحيح according to the strongest view of the scholars the reason why is because it is حق العابدي it is the right of the slave تعلق بذمة اجابت عليه لمستحقه ام لمستحقه فيدين لهم ولا يسقط إلا بالوفائبي because this is the right of a person on you and that right will not be uplifted from you unless you fulfill it the فقارا and the مساكين have that right on you the مساكين the مساكين they have that right on you for you to give it to them are you with me so you have to give it to them so it's a debt can a debt be lifted from your shoulder no the same way this is as for the rights of Allah is also connected in there which requires from the person who does this to come with the conditions of repentance the conditions of repentance which is and all those to repent from this and to ask Allah for forgiveness the third one now we are going to be speaking about is في حكم تعجيل زكات الفطري قبل وقت وجوبها hastening what is the ruling into hastening the زكات الفطري before the time in which it became obligatory the أحناف that which is في المشهور they see they see the permissibility they see the permissibility of what جوازة تعجيل زكات الفطري قبل وجود السببها they believe it is permissible to hasten the زكات الفطري before its this reason and the reason here is what وهو الفطر it is to the افطر and the the reason why they say that is because they say this is like زكات المال they consider it to be زكات المال they consider it to be زكات المال and they said that the زكات المال the hadith of عليبنا بالطالب رضي الله تعالى عنه are you with me in which أبي داود narrated that when Abbas asked the prophet صلى الله عليه وسلم when Abbas asked the prophet صلى الله عليه وسلم في تعجيل صدقة قبل أن تحلأ that Abbas asked the prophet صلى الله عليه وسلم can I hasten to pay my زكات or my you know before its obligate on me فراقه صلى الله في داركة and then زكات المال a person his money hasn't reached the hole the hole hasn't come and the nisab he hasn't reached the nisab but they know he's going to reach there so they say you know I'm going to pay in advance so some of the rewayat they differ فراقه صلى الله في داركة the prophet made it permissible and he said the prophet permitted it for him عباسي من العبد المطالب he did this 2 years before أن النبي صلى الله عليه وسلم تعجل من العباسي صدقة 2 years in advance the prophet accepted it from him so they took the opinion وذهبت الشافعية to the they took the opinion إلى جوازي إخراجها من أول شهر إلى مضال the permissibility of giving it from the from the first day of رمضان رمضان ستأس its permissibility أمام النوى رحمه الله تعالى أمام النوى وزمن أيمة الشافعية رحمه الله he معلنا على هذا الرأي he critiqued that that that view يمام النوى رحمه الله في كتاب المجموع he became a رحمه الله sometimes he would he would weaken and question and go against the evidence within the رحمه الله رحمه الله and he said because the reason why he gives a reasoning because it is of two reasons بصوم رمضان والفطر منه فإذا وجد أحدهم جاز تقديمه مع على الآخرة زكات المالي بعد ملك النصاب وقبل الحول ولا يجوز تقديمها على رمضان لأنه تقديمه على السببين فهو كأخراج زكات المالي قبل الحول والنصاب so يمام النوى رحمه الله given the Allah of this opinion the reasoning behind this opinion is strengthening within that view strengthening what is right he explains that the issue is because of the زكات المال the issue here for them is what زكات المال as for the Malikiyah and the Hanabillah they took the opinion إلى جواز تقديمها على سبب وجوبها بيومين أو يومين the Malikiyah and the Hanabillah they took the opinion that is permissible to put a day to put a day or two before it if you want to go into it there are other opinions out there there are more opinions you can find in the strongest opinion is that you are allowed to hasten it to the person who is going to be paying on your behalf yes جواز تقديمها للمو كلي اما موق كلي جواز تقديمها للموق كلي متوزيعها قبل الفطري بيومين أو يومين it is permissible one or two days in advance to the person who is giving it on your behalf you are allowed to hasten it for him no problem and the evidence for that is the Hadith of عني بل عمري رضي الله تعالى عنهم أن رسول الله صلى الله عليه وسلم أمر بإخراج ذكات الفطري أن تؤدي قبل خروج الناس إلى الصلاة وأن عبدالله ابن عمر كان يؤديها قبل ذلك بيومين أو يومين that عبدالله ابن عمر used to do it a day or two before and the Hadith of Na'fi explains why Abdullah ibn Abbas used to do it رحمه الله it was because of the person who is doing it on his behalf and the reason why we say that it was somebody who is going to give it to it is what is the statement way وكان ابن عمر رضي الله تعالى عنهم يعطيها يعطيها الذين يقبلونها وكانوا يعطونها قبل الفطري بيومين أو يومين so he used the word الذين يقبلونها those who accept it are those who the leader has placed them in positions to take this Sadaqa from the people to collect it and then for them to give it this is what ابن عمر رضي الله تعالى عنهم meant by it and they are the ones who are going to give it in time for the day and for the people to take it before Sadaqa to Eid last day job it's on your shoulders to make sure that you're in so if you're sending it to a country where their Eid is different to your Eid is an issue you need to look into and if they are giving it then remember that they have to give it before your Sadaqa to Eid so if you send it to a country that they have to pay before you pray Sadaqa to Eid you're the one who is paying you're the one who is paying it we'll conclude it for now insha'Allah and tomorrow we'll take the matter of the fourth and the fifth one and we'll conclude it insha'Allah سبحانك الله و بحمدك أشهد أن لا إله إلا الله استغفرك وأتوب إلي