 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دا دا دا لا وياله من شراف عظيم الحمد لله رب العالمين ولا عقبة للمتقين ولا عدوان إلا على الظالمين وأصلي وأسلم على من أرسله الله رحمة للعالمين سيدنا والنبينا محمد وعلى آله وصحبه والتابعين لهم بإحسان إلى يوم الدين أما بعد نحن في الثالثة أو الثالثة of زكات الفطر مسائل وأحكام نتحدث عن رسوصة أحناف أن أحنافهم وردت أو أردت الحديث لا صدقة إلا عن ظهر غينا نتحدث عن رسوصة أحناف وأن النفية في لفة الحديث يدلو على الكبال للصحة ونتحدث عنها ونقوم بردت أفهم أو أردت إبراحجة الله نتحدث عن رسوصة أحناف ونحن نتحدث عن رسوصة أحناف لا صدقة إلا عن ظهر غينا هذا رسوصة أحناف وأنه معارض للحديث الجمهور من المجاودي المجاودي المجمهور من المجاودي المجمهور ودليلهم أخصوا في بيانة حد للغينا في زكات الفطر Channel العكاة أكثر أكثر بأكتباق الإدارة وحياتة لأجل المجموع في ذكات الفطر وحديث أعطنا أن نمعه هو أجل حديث الحديث لأجل السلام عليه وعنده ما يُغنيه فإنما يستذكر من جمري جهنم قالوا يا رسول الله وما يُغنيه قال ما يُغنيه ما يُغديه أو يعيشه قالوا يا رسول الله وما يُغنيه قال ما يُغديه وما يُغشيه وفي لفظ يبدأود أن يكون له الشبع يوم وليلة أو ليلة ويوم الحديث where the Prophet ﷺ he said that which suffices him for his morning and his evening or that which fills his stomach day and night that is what's meant by and that is the definition and the evidence that the Jumhoor were using صحيح the third response to the hadith لا صدقة إلا عن ظهر غنان is that the Qiyas من يملك قوة يومه وليلة على العجزي مطلقا في عدم وجوب زكات الفطر عليه قياص مع ظهور الفرق the third is to make an analogy to the one who has his daily maintenance he has a day and a morning food to try to compare him to the one who has nothing unrestrictedly is really comparing with two that are different it is as the scholars of the أصولين they say قياص مع الفرق it is analogy when there is a difference so how could one compare the one who has his provision his daily provision to a person who is who doesn't have it how can you say they are both the same and that is not obligatory on either of them this is it is قياص مع ظهور الفرق it's analogy when there is a difference present now that we've spoken about the conditions of زكات الفطر when it's these conditions when it doesn't become obligatory we're now going to speak about what's the ruling of زكات الفطر ما حكم زكات الفطر وقد ثابتت فرضية زكات زكات الفطر بحديث ابن عمرين رضي الله تعالى عنهما the obligation of زكات الفطر we find it in the hadith of عبد الله بن عمر which is in صحيحين both of them are in صحيحين because I'm going to bring two of them فرض رسول الله صلى الله عليه وسلم زكات الفطر صاعة من تمرين or صاعة من شعير على عبد والحر والدكر والانثة والصغير والكبير من المسلمين وامر بها أن تؤدة قبل خروج الناس إلى الصلاة وحديث من عمر رضي الله تعالى عنهما أيضا قال أمر النبي صلى الله عليه وسلم بزكات الفطر صاعة من تمرين or صاعة من شعيرين so here we find the first hadith what did he say فارض رسول الله the messenger made it obligatory and the second hadith he said what أمر النبي صلى الله عليه وسلم the prophet commanded so we know فارض is the same meaning according to the jumhoor of the scholars that is what فارض and وجبة is the same وجب and فرض are both the same according to the jumhoor except there's a difference between between it according to the Ahnaf the Hanafis they believe there's a difference and the command also is obligatory from the prophet and Allah when Allah commands something and the messenger commands something it shows obligation and there's no way to wiggle out of it it's obligatory for you to to come with it unless of course there comes an evidence and diverts it from that command and makes it what makes it recommended the Ahnaf they believe the difference between فارض and وجبة is that the فارض لا يثبت إلا بدليل قطعي they believe that the فارض can only be established the فارض can only be established on what on a clear cut undisputed evidence with me and I want you to read first so we really know that the Hanafis are the ones who took this أصول the جمهور they didn't even have this asan which is what the Ahnaf are the ones who when they divide the دلالات المصوص the دلالة of the نصوص they believe there are texts which are قطعي الثبوت and ضني الثبوت that's for them the جمهور they believe that the جمهور they take it is either what it is either a دلالة which is صريح or a غير صريح direct or indirect or it's an evidence when you look at it in terms of it's عمومية or it's خصوص generalization or specification and etc we don't get that's why the جمهور they believe what is known is دلالة المطابق دلالة التضم دلالة الالتزام and from دلالة الالتزام they believe دلالة الإشارة دلالة الإشارة and they bring from it دلالة دلالة الانتماع you see and etc the جمهور don't sorry the أحناف don't دلالة they bring you دلالة which is قطعي الثبوت and غير قطعي الثبوت so اي حناف you cannot force the opinion on your أصالة because the أصال here is different different according to the the جمهور and the أحناف and the أحناف the صول is different it is highly from the أصول of the other the other three sorry and they believe that ذكات it falls under ذكات الفطر it falls under what وجب that it doesn't fall under فرض because it's not a click evidence for them ابنو قدام رحمه الله he strengthens the opinion that it's that it's فرض and he brings the opinion he says رحمه الله وقال بعض أصحابنا فرضا مع قول بوجوبها على رواياتين والصحيح أنها فرض لقول ابن عمر فرض رسول الله صلى الله عليه وسلم ذكات الفطري ولئجماع العلم على أنها فرض ولأن الفرض إن كان إن كان الواجب فيه واجبة وإن كان الواجب المتأكدة فيه متأكدة مجمع عليها ابنو قدام رحمه الله he says that it's can we call it فرض when there is an opinion out of that saying من قدام I said that can we that he said there's two there's two views within the manhap من the manhap الحلاب even though some scholars out there who are saying that it's wajib and that it's not فرض he said should we call it فرض or should we call it واجب based on that opinion out there he said the strongest is أنها فرضون that is فرض وائلي قولي بالعمر based on the hadith of عبدالله عمر عبدالله عمر specifically shows that word فرضه رسول الله صلى الله عليه وسلم and then he mentioned إجماع he said إجماع العلماء على أنها فرضون and the scholars unanimously agreed that it's فرض and ابنو قدام is not the only one who transmitted that إجماع رحمه الله also ابنو المندر ابنو المندر رحمه الله he he transmitted an إجماع on this issue and as we said the إجماع of ابنو المندر and the إجماع of ابنو قدام it is it's a claim غير مسلمة it's a claim that is not surrendered for both of them because the last scholars out there who called it what سن مؤكدة highly recommended سنة and this is the opinion of the أهل الظاهر and the موت أخيرو المالكية and the lake comes from the Malikia they hold the opinion أنها سنة some even have gone to the further and they said what إنها منصوخة the زكات الفتر is abrogated زكات الفتر is actually abrogated and it's abrogated with what بزكات الأموال it's abrogated with the زكات that one has to pay يالي and the زكات that comes from his wealth the 2.5 زكات and the reason why they say that is because they say لأن النبي صلى الله عليه وسلم كان يأمر بها قبل النزولي آيات زكات that the professor Asselma he used to command the people to pay زكات الفتر before the verses of the زكات came down before the زكات زكات المال came down and they said فلما لزلت آيات زكات when the verse of the زكات came down لم يؤمر بها ولم ينه عنها the companies they were not commanded know where they prohibited from it so they say here abrogation so the statement of ابن المونذر and also ابن قدام المقدسة رحمه الله in claiming اجمع then it is دعوة it's a claim which is غير مسلمة which one cannot surrender for them المسألة الثانية now we're going to move on to the second matter now we've tackled the first matter we're now going to move on to the second matter it is المعنيون بزكات الفطر وترتيبهم we've talked about brothers in the first point the first topic the first matter the first مسألة the first issue that we spoke about was what that the زكات الفطر it is upon every Muslim who is who possesses the amount of زكات that is additional to his what is daily maintenance قوة يومه وليلتي and also that of his children because that's حد الغينا صحيح that was the definition of the غينا richness and this was the opinion of the who the جمور دون اعتبار we don't give no consideration في وجوبها نصاب زكات we don't look at it as a 2.5 زكات المال correct we mentioned that we tackled that in which point the first one now this ish now the second one is who is the زكات الفطر who is obligatory on you might think that question was answered no it's not who do I have to give زكات الفطر we've agreed on me but who is intended for my family members who do I have to pay on behalf of we all agree that the زكات الفطر تجيب على المسلم في ذاتي first of all the Muslim everyone has to pay for himself and it's also obligatory وعن كل من تجيب عليه نفقته شرعا and anyone you have to pay you have to fund in the Sharia the Sharia I commanded you you have to pay for the زكات from the Muslims of course لقرابة whether they are relatives or زوجية or whether it's a spouse or milk or if it's a slave that you own and the evidence for that is the Hadith of عبد الله بن عمرين رضي الله تعالى أمر رسول الله اسلاء الله عليه وسلم بصدقة الفطري عن الصغير والكبير والحر والعبد من من تمونون وحديث عباه ريرا رضي الله وتعالى عنه أن رسول الله اسل الله عليه اسلاء الله ليس في العبد صدقة except for these two hadiths the first one of the two which is a Hadith narrated by عبد الله بن عمر رضي الله وتعالى عنه one has to know أن هذه الحديثة تكلمت من ألمام الدارة قطني بيحقي وشق للباني أنه تعتقد أنها تكون ساعدة في كتاب إرواء الغليل هناك أخرين who are trying to weaken this narration لكن هذه الحديثة لا تعتقد أنها ساعدة إنها ساعدة وإن شاء الله أتعالى أتمنى أن أردت تحديث في هذه الحديث لأنها ساعدة أتمنى أن هناك الكثير من التحديث عن ذكات الفطر وإن شاء الله أتعالى هذه الحديث ساعدة بسدقة الفطر وإن شاء الله أتعالى بسدقة الفطر لأنه بحافظه عريس صغير والكبير والحر والعبدي والسلايف والسلايف من من تمونون والذين يجب أن يقوم باستخدامهم يجب أن يقوم باستخدامهم تمونون are those who financially support you financially pay for them يعني شر عدل you have to underline that point تمونون because it's imported something is going to come out of it there وحديت أبو ريرا تربي الله وأن رسول الله صلى الله عليه وسلم قال ليس في العبدي صدقة إلا صدقة الفطري حديت أبو ريرا يقول أن العبدي صلى الله عليه وسلم أنه ليس على السلايف صدقة إلا صدقة الفطري لذا حديث عبد الله يبر عمر لدي مفهوم مفهوم is what I don't have to pay ذكات الفطري لا يجبوا إخراجها عن الأصول والفروع إن كانوا أغنياء I don't have to pay for my my my lineage the ones that I came from and the ones who have come from me I don't have to pay for them if they are rich I don't have to good also what do we take ولا عزوجة اللم يتخل بها and he also doesn't have to pay for and he also doesn't have to pay for what and he doesn't also have to pay for a wife he hasn't entered onto yet why لأنه لا تلزمه فقطها because he doesn't have to do she's not from the what من منت مولونة those he has to if a man marries a woman and he hasn't entered onto her he still doesn't have to pay for he still doesn't have to pay for her ذكات وإنما تجب but the ذكات is obligatory on what on his wife let's pay for her it's a divorce but the divorce here is a divorce where he has to take her back it's called غير بائن it's a divorce where he has to take her back he hasn't thrown all through through her if he's thrown all through her does he have to pay for her ذكات الفطري so what we need to understand is أن كل من كل من لا تجب عليه فقط هو كثير من هذه الحديث هو كل من who is not obligatory on you to provide for them لا تلزموا ذكاتوا ذكات الفطري ذكات الفطري is not obligatory on you those you don't provide for them you don't financially support them it is not obligatory on you to what it is not obligatory on you it is not obligatory on you it is not obligatory on you to pay for the ذكات الفطري إلا مستثناه الدليل except that which the evidence has given an exception to إلا مستثناه الدليل except that which the evidence has given an exception to we just said right now the woman if he divorces at 3 does he have to pay for her finished right what about she is pregnant this is an exception now إلا مستثناه الدليل because the eye says if they are أولاة حملين فأنفقوا فأنفقوا عليهم حتى يضعنا حملهن if they are pregnant if they are pregnant the women that you divorced الله تباركه تعالى he says فأنفقوا عليهم give to them حتى يضعنا حملهن until they they release their load وإن كانتنا she is a tan what about if the wife is rebellious she is rebelled on her husband she is disobedient towards him she is not listening to him فلا تجيب عليه فترطها بلا خلاف he does not have to pay for her as well she is rebellious she is not adhering to him then he does not have to pay for his and he said there is no خلاف and he said this is not a Khilaf and he is not ready to pay for it he paid 116 he brings that that the woman who is rebellious the husband does not pay for her she has to pay for her she has to pay for herself she has to pay for herself also the scholars unanimously agreed upon على أنه لا يخرج عن زوجته الكافرة if he is married to a woman who is a kafera if a man is married to a disbeliever woman which he can a woman from the people of the scripture is married to a Christian or a Jew it is permissible for the man to marry لا يخرج عن زوجته he does not pay for his wife here أنه فقطها because he she falls under those who he provides for because he has to provide for her as well he does not pay for her because we spoke about the issue before we spoke about it there is no Khilaf what? of course he says there is no Khilaf as he agreed upon the scholars there is no Khilaf on the fact that he doesn't have to pay for her he doesn't have to pay for her she has to believe that she has to pay for herself what? the reason for this is what لوجود دليل نص in أوليج معا there is evidence or there is a in this particular issue there is a text and evidence for that in this particular issue if I now ask you who are the معنيين بزكاتل فطري who are the ones who are meant by the زكاتل فطري we mentioned we expanded on that right and we explained that properly correct brothers Yunus isn't that the case صح that's the case هيفة الله نعم how is the sequence of paying it now و ترتيبوه ترتيبو المعنيين you told us who he has to pay for we now understand who he has to pay for the زكاتل فطري but what is the order منجيهة الأولوية in the sequence he has to pay for this specifically arises my brothers إذا لم يكن ما يفيل جميع if the person doesn't a lot of the time this occurs and it needs to be understood when the person doesn't have the ability to pay for everybody but if he does then it is not it is going to be for everybody right but if the person doesn't have the ability to pay for every single person فإنه يبدأ بنفسي he starts with himself first you always have to start with yourself the evidence for that is the hadith we previously touched on we previously said ابن مسلم narrated it من حديث يجابر من عبدالله رضي الله و تعالى عنهما which is ابدأ بنفسك start with yourself and then after that ثم بمن تعوله and then after that you go for those who are who you provide for حديث صحيح مسلم الحديث يجابر من عبدالله رضي الله و تعالى عنهما so first you start with yourself and then you start for those who you provide for but who you provide for you still haven't explained to us how they are in order isn't that the case so now we have to say the scholars اختلافوا they differed في أولوية من العلو the ones you provide for who comes first in sequence ابن قدامة المقدس رحمه الله he said the wife comes first are you with me then he said the slave then the mother then the father then the closest to the closest and family relatives meaning he says you have to follow the ترتيب of the miracle the inheritance after that once you go to the father after that onwards you look at the inherited how they inherit to you who is the closest to you and he used as a proof as an evidence he said that the فطرة is based upon what on those you provide for because he said بمنت عولو he said that's what it's under it falls under he said that the person who the man provides for the most is his wife are you there and he said the slave comes next and then he said that the mother and the father come because the majority of the time the mother is provided by the father then he put the mother before the father based on the حديث of the حديث of the professor which the professor when he was asked من أبر who should I be most kind to قال أمك يا مدى قال ثم من then who قال أمك يا مدى قال ثم من and then who قال أمك يا مدى قال ثم من and then who قال ثم أباقي يا فادا and then from this the mother comes before the father and then it comes relative after relative are you with me ابن قداما also brought that it could be possible that the father goes before the mother as well it could be possible as well because there's an argument out there which is yeah the reason why he said that the father could be possible is because that the professor was said to the man أنت وما لك اللي أبيك you and your wealth are for your father are you there so if my wealth is owned by my father then he should go take it first that possibility is also there after the father whichever those two we take whoever we put first mom or dad but the strongest to be in the mother first لماذا because the mother is ضعيف عن الكسب the mother is weak she can't bring her own income she's unable to are you with me and also that the religion he commands البر obedience to the mother first so for those two evidences she should come first then after that the grandfather should go first then the closest the closest the closest in the asadat in the mirat in the inheritance