 فشرف بي لشتغالي بالعلم ولا تبغي به ما عشت يا بدا بدا وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل وشدوا الله إلا الله وحدول شريك له يقول الحق وهو يهدي السبيل وشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد إن شاء الله إتعالى this is going to be the fourth part بإذن الله الكريم and we will be taking the last two issues the last two issues pertaining to the topic that we were speaking about which is زكات الفطر مسائل وأحكام in this sit إن شاء الله إتعالى we will be speaking about مقدار المخرج من زكات الفطر وحكم إخراجه بالقيمة this topic إن شاء الله إتعالى we will be speaking about two things in this point we are going to be speaking about two things the first thing that we are going to be speaking about إن شاء الله إتعالى is the amount that is given out in زكات الفطر and its types مقدار المخرج من زكات الفطر ونوع عهو and its types we will speak about that and the second إن شاء الله إتعالى that we are going to be speaking about is إخراجه زكات الفطر بالقيمة is giving زكات الفطر based on value in other words giving it in money other than food so those is what we are going to be speaking about in the مسألة اللابع the fourth issue or the fourth matter and in the fifth إن شاء الله إتعالى we are going to be speaking about في مصر في زكات الفطر meaning who the زكات الفطر is given to who are the people who are entitled to take the زكات الفطر who is it who is it distributed to and that's the fifth one we are going to be speaking about in the fifth مسألة بإذن الله الكريم now let's start إن شاء الله إتعالى with the first one which is مقدار المخرج من زكات الفطر the amount that is given in the زكات الفطر and it's type now there are two sorry there are opinions pertaining to this issue there are views pertaining to this issue and there are different views that different scholars hold عند الحنفية according to the Hanafis the مقدار which is wajib the amount that is wajib in the زكات الفطر is نصف صاعن من بر that half of صاع of a bur half half of a صاع of a bur and the amount that a the amount that a صاع is it is three liters three liters zero point 75 liters times that by four three right and then one mood one mood is 0.75 and a صاع is how many how many moods is four moods is four moods which is 0.75 liters and then the measurement of one صاع is the measurement of one صاع is three liters correct the Hanafis believe that the bur is not one صاع so how much is going to be in liters three is half of three is what 1.5 so the 1.5 liters in بور is what they believe and بور is wheat the بور is wheat أو صاع من أو one صاع which is three liters من شعير من شعير is barley last time I said last time I said wheat but it's incorrect it is barley أو صاع من تمر أو اي صاع عضة تمر and then pay attention to this three things are all the same you have to underline this and remember this the بور and the حنطة and the قمح these three are all wheat in Arabic language بور حنطة and القمح they're just different stages within the wheat أبو بكر you know wheat right the next that is what that is نصف صاع من بور and then according to the Halafis the wheat is not a full صاع it's not three liters it is how much half very good and then the second one for them is what the شعير the شعير is how much شعير is barley for them it's a full صاع so it's three liters and the تمر the dates for them it's what it's a full صاع three liters what have we just learned from there what we've learned from there is the Halafis they have أصول لغيرها من الأجناس الأخرى these are the three أصول to the Halafis three أصول every other food they believe تقوموا ثم بقيمة المقوى منها يشتر الجنس المراد إخراجوا if you want to give rice they are going to weigh it according to those three does that make sense sorry the value of it so once they get the حنطة the حنطة is what it's like the بور because it's a wheat so there's half of the صاع whatever value and amount it becomes the price that it becomes the rice has to be that price not that measurement price the بالي which is the شعير it's one صاع they say they weigh it with that one of those three with تفاصيل connected to it where is the evidence for that the evidence that they use is the حريث and the funny thing is سبحان الله is that and one has to be very careful when they brought this particular حريث straight after that they gave it they said the حريث is weak graded by الشيخة للباني then I was amazed because I remember شيخ ناصر authenticated this حريث then I went to he's he's and I went to he's and the حريث which is صونابي داود it's not weak to الالباني in all of it the حريث is of two segments it's too شطر the first segment is صحيف to الالباني but the second part and the second زيادة is what is weakened by him and then when you go to these websites you don't see the grading correctly done because that makes sense very important let alone the translation that is incorrect so the حريث the first شطر the first part which is صاع من برن أو قمح على كل ثنين صغير أو كبير حر أو عبد ذكر أو أنث that part of the حريث is صحيح which is وان صاع of بر أن قمح which are both weak على كل ثنين صغير أو كبير to whether the to the elderly person or the young so two so what does that mean بر أو قمح على كل ثنين so a person gives one صاع of a بر are you with me to two people what does that mean each person getting how much half so for them the بر are you with me أن قمح which both are what they both weak they believe it's what half half a صاع based on the حريث good أنا فقص the حريث of رضي الله تعالى عنه ويس القامة فينا رسول الله صلى الله عليه وسلم خطيبا فأمر بصدقة الفطلي صاع تمر أو صاع شعير عن كل رأس أن الحديث هذا زيادة which says أو صاع بر أو قمح بين الثنين so they said that the شعير أن تمر that the شعير أن تمر the حديث of صاع صاع تمر أو صاع شعير عن كل رأس every individual but then when he came to the قمح and the بر he said بين الثنين so they said for them the the wheat is half a صاع are you with me and half a صاع and the the the شعير and the تمر it's a full صاع is that crystal clear and very important that we understand it the second opinion now أما المقدار الواجب في زكات الفطر عند الجمهور this is according to the who the majority this is the second opinion من المالكية والشافعية والحنابلا this is the second opinion regarding the مقدار الواجب في زكات الفطر the amount that is obligatory in the زكات الفطر this is the view of that the جمهور is from the مالكية والشافعية والحنابلا is فوصاع عن كل فرد من جميع الجناس المخرج منها they believe there's no such a thing as half a burr that's sorry half a صاع in the burr in the wheat they believe it is all صاع on every individual on every every type of the food that's been given all of it has to be what صاع and they said anything that's considered as to be food are you with me that is صاع and the حديث they relied on is عمل بحديث أبي سعيد الخذري باستن حديث أبي سعيد الخذري رضي الله تعالى عنه وابي سعيد الخذري ساد كنا نخرج إذ كان فينا رسول الله صلى الله عليه وسلم زكات الفطر عن كل صغير وكبير حر أو مملك صاع من طعام أو صاع من أقط أو صاع من شعير أو صاع من تمر أو صاع من زبيب فلم نزل نخرجه حتى قدم علينا معاوية بنا بالسفيان حاجا أو معتمرا فكلم الناس على المنبري فكان فيما كلم به الناس أين قال إني أرى أن مدين مديني من سمراء الشام تعديل صاع من تمر فأخذ الناس بذلك قال أبي سعيد الخذري فأما أنا فلا أزال أخرجه كما كنت أخرجه أبدا ما عشته هذه الحديث أبي سعيد الخذري قال في وقت الحديث صلى الله عليه وسلم عند وقت الحديث كان بيننا فهذا الحديث تأخذ كثير حكم رفعي إنه حديث وقت الحديث فهذا what we used to do في وقت الحديث زكات الفطر we used to give out زكات الفطر عن كل صغير وكبير whether it's a child that is young or whether it's a elderly person whether it's a free individual or whether it's a slave it doesn't matter unrestricted all of them صاع من طعام pay attention صاع من طعام صاع فود أو صاع من أقاطين أو صاع of cheese or dried yoghurt whichever translation you go for أو صاع من شعير أو صاع and we said صاع is 3 liters of شعير بالي أو صاع من تمرين أو 1 صاع 3 liters of dates أو صاع من زبيمن or 1 صاع of raisins فلم نزل نخرجوا حتى قديم علينا معاوية the time of the prophet we never used to give it out except like that this is how we used to do it until معاوية until معاوية when he came to us and then معاوية when he came to us حاجا he was doing Hajj or عمرة he spoke to the people on the pulpit and then he said to them فكان فيما كلم بيناس he started to speak to the people and then he said I see أنا أرى my opinion is أن مديني how many moods did we say that the صاع is 4 0.75 that's how much it was right 3 لتز now معاوية came and he said السمراء الشام I believe he says that we've seen I see that it was 2 moods of the صاع of the dates that you guys have so the سمراء الشام that we have in Sham that we use is 2 moods of the صاع that you guys have in dates and then how much is the صاع of the dates 4 moods so he said it's half of it half of it أبو سعيد الخدري so the people took the opinion of a معاوية and it was taken on board أنا معاوزة فقي it's عبد الله من عباتي فقي but أبو سعيد الخدري said look فأما أنا as for me فلا أزال أخرجه I'm not going to stop to anyone I'm going to remain giving out كما أكون to أخرجه the way I used to give it out أبيد المعيشة as long as I live as long as I'm alive I will give it out how I used to give it at the time of the the messenger صلى الله عليه وسلم and then from this حديث the thing that the the thing that's given the thing that's out there that's given according to the ماركي and the شافعية is based upon غالب قوت أهل البلد that they took from this حديث and the likes of this حديث another فق which is what that you're coming to a people who don't eat for example بالي they don't eat بالي and you're giving them that as a صدق they say no no no this حديث shows that you give what the people of that land are they lose regularly so the thing that's eaten the majority of the food that's eaten this is what should be given to the this is what they said this is the view of the ماركي and the شافعية this is the opinion that they took بينما الحنابلة to as for the حنابلة they took the they took the view which is no no no أن الواجب تعيون no you have no choice brother all that which the Prophet mentioned from the foods that he mentioned you specifically have to sit with those you can only choose from the حنضة the شعير the تمر and the أقطن والأقطن والأقطن and the زبيب this is what happened what caused the خلاف then and what's the سبب اختلاف him what is the سبب and the reason why they differed on this issue the خلاف is مفهوم حديث عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس عبس حديث ابيس عدن الخ ذري it is based upon this حديث that we just took right now the حديثpract عبس عدن الخ ذري رضي الله تعالى عنه Ohh Some of them they took from this حديث and this is the view that it was taken by the manikina شـيف عية which is اتخيير بينرett يخفuno사� فالحديث mentions optional that you have the khác because it says oh... او صاعة من شعورة، او صاعة من تمبرن، او صاعة من زبيب، لديك افكار، تنوير الحديث يدعى لك افشان، كل شخص يدعى لذلك يقول لأنه يوجد تخيير هذا الفيديو في الحديث، يقول لهم أنه يوجد تخيير فيديو أي شخص يدعى أي شخص which is the view of the Hanabillah is the Hadith is not التخيير والإباحة, that choice that you have No, the first opinion, sorry, sorry, take that back The first from فهم is the فهم of the Hanabillah which is you've been given تنوير within those which were mentioned within those that were mentioned such as you have given the first type of people they said وفهم منه التخيير بين أصناف المتكورة في الحديثي the first, the Khilaf of the Hadith has come because some have understood it to mean that you have a choice between the aforementioned the aforementioned food so the Hadith clearly states that you can give او صاعة من طاقة او صاعة من شعير او صاعة من سبيب because it gave you those choices then nothing else can be given that's one view the other opinion they took from the Hadith which is the faham of the شافعية and the Malikia is that what they took from the Hadith is that the Hadith showed that any land whose food is this is very common in their lands this food or the people whose food this is common in it so for example some people might be common in their lands شعير some people in their lands and some people in their lands سبيب is very common then in this situation they are allowed to do whichever of those is very common in their land and because that's the wisdom behind it then it doesn't restrict it to them then the wisdom it revolves around here غالب القوة البلد it revolves around what is very common that's eaten in there and the Shari'a can't can't mention every food of the face of this earth so it gave you على سبيل تمثيلي للحصر that this is just an example it's a framework but it doesn't restrict it just to these types you're free to do anything other than that now we're going to move on to the next part of the fourth مسألة which is اخراج زكات الفطر بالقيمة giving the زكات الفطر with قيمة which is value this is the issue which is can money be put in place instead of food this is another issue if it's a sa'a of the tamar is worth this much in money can I just give what is worth and give the money instead of the food can I do that as for giving the زكات الفطر based upon value and the value that it is فقد من عمي ذلك الجمهور the majority of scholars they reject that and they refuse that من الشافعية والمالكية والحنابرة they don't accept that as Imam النور رحمه الله said ولم يجيز عامة الفقهاء ولم يجيز عامة الفقهاء اخراج القيمة وأجازه أبو حنيفة the majority of the scholars they do not permit to give the value of the زكات الفطر but أبو حنيفة permitted it and أبو حنيفة رحمه الله رحمه الله رحمة واسعة he values and أصد حنيفة مدهب اخراج القيمة من النقود they prefer more money but the value here is done with money in زكات الفطر then what على اخراج العيني then given that particular given that particular amount or that particular food that was mentioned they prefer that people give money and what was their reason for that وعلل وذالك بأن المقصود من أداء زكات الفطر إغناع الفقير الذي يتحقق وغيناه بالعيني أو بالقيمة they said because because they said the objective and the aim is to enrich the poor and to suffice him in what he needs and so they said giving it by money is more befitting and more enriching for the poor because then he can use it for whatever he wishes and what he wants but he might need he might need clothing give him the money they believe as for the مدهب الجمهور the majority of the scholars فقد على لو من اخراج القيمة في زكات الفطري بورود النصف الطعام بدون التعرض للقيمة the second are who the second are the view of the مدهب الجمهور it is the opinion of the majority of the scholars they said that it is not permissible to give out by قيمة by the amount of the value في زكات الفطري because they said a textual evidence has occurred in what in food and it did not mention value follow jazz and if it was permissible to give it by value لبيانه النبي صلى الله عليه وسلم the Prophet would have clarified it are you with me معنى التعامل بالنقودي even that though giving it out with money كان قائما ولا حاجة تدعو إليها the need was always there for the فقراء wherever you guys are saying at the time of the Prophet that need was there are you there and the money at the time of the Prophet was also there and the fact that the Prophet didn't clarify that and did not say the permissibility of it this shows us that قاعدة which is well-known تأخير البياني الوقت الحاجة لا يجوزو this قاعدة is what delaying clarification when the time of need is there is not permissible meaning the Prophet will never delay something that needs to be clarified at the time it was required to be clarified for the Prophet to delay it this is something that will never happen it can't happen because his job was to clarify things عليه الصلاة و السلام and also they said their argument is still going on if you guys those who said that money is what the rich needs then the scholars they said how would you know that this poor needs the money because you as an individual are not given it to a particular individual it is not a right that a particular person owns is that makes sense and because it's not a particular فرد من أفراد and it's more of a jinx it's a whole group of people and you can go to anybody that food that you've given then there is no Taradi he's not even pleased with it maybe maybe he wanted the food and there's a cat there's no owner of it so for you to say that he needs the money there's no Malik that owns it and it can be given to anybody and then brothers خلاصة the summary of this if you look at both parties if you now look at it from a structured and this is very important that you narrow the خلاف to the أصل in which they differing on what's the bring what's spark in this خلاف does it make sense the spark of this خلاف my brothers it revolves around so this dispute here first of all what is it some people are saying إخراج بالقيمة giving it out with value and the other group are saying لا الإخراج بالعين giving it out by that particular طاعم that which was mentioned in the مصوص الشرعية stick to those and don't go outside that or within the other شافعية نمالكية نحنابلة they all agree that has to be food they did differ amongst themselves and they did what did they say that these are the only ones these are the only food are you with me this is what the حنابلة said أما شافعية المالكية what did they say no it's غالي بقوط البلد it's any food that the people of the land are very commonly well known to eat but it's still طاعم the حناف have gone out of that and said no it can be قيمة for what for المال it can be money so what is the خلاف and what does it revolve around it revolves around 2 points 2 مسألة it goes under the first one is what is the original essence of the احكام of the شريعة the jurisprudence rulings that are in this religion what is the original essence of it is it التعبدي or is it التعليل now this مسألة needs to be explained this is very important the زكات الفطر that we're doing right now the زكات الفطر this حديث that has come regarding explaining to us that which we have to give out are we worshipping Allah in that wordings طاعم food or is that a إلح reason in simple terms in simple terms I may understand better is and I always say this brothers this is لب الفق وأسه وأصله this is the original essence of فق والله و بالله و طلله any single person any individual who masters this point that I'm speaking about now is a فقيه بمعنى الكلمة is a فقي بمعنى الكلمة is a فقيه بمعنى الكلمة what it carries all of that meaning that's what you are and what is it when you plan to step step over and stand and stick by the wordings when the Sharia mentions an issue you do not surpass the meaning you stick by the meaning and when you surpass the meaning you surpass the wordings and you go over to the meaning or the مقصد or the reason behind it knowing the time when you just stick by the meaning you don't look at anything after that just the wordings Allah said it خلص the Prophet said خلص and learning when it's not just that but it has to be gone into more to know the إله behind it and the reasoning behind it does that make sense sometimes نحن نتوقف على اللفت sometimes we just stop at the wordings but it's متعبط we just have to do this for example we are not allowed to eat pork is it تعبدي is it تعليل is it تعبدي there's no real concept because pork is bad for it no إله for this brother we wash it because if you if you make إله for it then somebody can come and say I'll remove all that I'll make a pork pig in a laboratory and it has none of that more healthier than the goat that you eat are you going to eat it now he removed your إله and then the ruling revolves around the reasoning and then we say نحن تعبدي this is تعبدي we stopped by the حريد it stopped us we just take by the word does that make sense some things are تعليل which is alcohol we're prevented from eating drinking alcohol we're not just going to stop by that is what we're going for we're not just going to stick to خمر we're going to move on to the إله which is إسكار intoxication and then if you remove this I promise I'll drink it if you just make a drink in a laboratory and it doesn't intoxicate your brain don't mind give it to me for me it's juice it's called juice I'm permissible does that make sense that's a simple that's a simple point that you can all understand and then knowing إنه في كتاب إعلام إنه في كتاب الإعلام إنه في كتاب الإعلام this is what he stresses on and this is what we call سول الفقيز دلالات الألفاب and that ترجح to strengthen between your opinions I'll give you guys another example that may clarify the matter more easier for you guys the Prophet صلى الله عليه وسلم عليه الصلاة وسلم he said to a companion who slaughtered for his child and he was doing a feast and so he called the Prophet صلى الله عليه وسلم over he said يا رسول الله I'm doing a little party for my son can you come the Prophet صلى الله عليه وسلم he said to him have you done it for the rest of your children and he said no يا رسول الله يا رسول الله he no I haven't the Prophet صلى الله عليه وسلم he said I don't participate in wrongdoings I don't participate in injustice you're unjust by doing it I don't participate in that stuff then the Prophet went on to say to the man do you love for your children to all be obedient towards you do you like all of them fairly to be obedient towards you the man said يا رسول الله the Prophet صلى الله عليه وسلم said you'll be just all of them fairly then listen to this hadith now pay attention this hadith the Sahabi was your male or was your female there was a father can we say that this also applies for the mother or do we just take by the word here فرق this is the lube I said it's the backbone of فرق when you stop at the wordings and we can use other people into it we'll say that it's for both of them why do we say it's for both of them because the part where the Prophet said do you love for both the children to be obedient that mother and the father have that are you with me now we didn't stick by the wording what did we do exactly what to the معنى and the meaning next let's go to the next hadith another hadith another hadith the Prophet صلى الله عليه وسلم said any individual who gives something and he takes back that which he gave is like what like a dog who puked and ate his puke again صحيح then the Prophet صلى الله عليه وسلم said except the father for his son the father can give you and he said give it back to me I want it back in can we do this for the mother what happened to this right now stopped at a wedding stopped at a wedding then there is nothing in the hadith that gives us the impression that it's what that the mother also food the first hadith we didn't just stick by the wedding we moved on to the meaning and in the second hadith what did we do we stuck by that even here this is the issue which is now this is a question we've now understood that the Shari'a there are times when you just stick by the weddings and you cannot move forward and there are times when you just go over that now that we've understood that point which is the Asal which is the Asal sticking by the way they're not moving forward to it or is the Asal going to the meaning and the Ta'leel this is why the Khilaf between the فقه here do you understand and remember in the room that day I put this far either in there the لبه فقه and the أس of the فقه I shared it in the group that it is learning this and understanding that concept is very important and then I forgive this who went on the wedding and the problems occur he deals with it correctly عرفت فلزم that's the first reason why it occurs because this is the first reason why this خلاف occurred number 2 number number 2 where the other reason it occurred this خلاف is because does the زكات الفتر هل زكات الفتر تنجري مجر صدقة الأموال does it run and does it take does it take the ruling of what زكات الأموال is it like زكات المال the زكات that we pay 2.5 is it the same as that one or is it ام تجري مجر صدقة الابدانك الكفارات or does it take the path of that which a person has to pay when he is paying for the expiation are you with me the صدقة that a person has to pay when he is doing the كفارة which is expiation does it take that one or does it take the path of زكات الأموال the person now the group that took التعليل والغرب we are looking at the objective and the reasoning behind it in why زكات الفتر was made obligatory those who said we are going to look at التعليل والغرب they took that and they also took that this زكات is زكات الأموال and they stuck by the تعليل not the تعبودي then this is the one who said these are the ones who said that it can be given by these are the حنفي they said we are going to take a تعليل and they also said we take that it is زكات الأموال صدقة الأموال are you with me my brother is now paying for this and sisters who are watching this is why I always say it is important that you don't contradict yourself imagine a person saying I take تعليل as a أصل but I also take that is زكات يتجني مجرى الكفارات is that contradiction that's contradiction how can you take it as this they do contradict each other and then this is why you see some people that they take an opinion on something they are upon in the أسول they are different but then here they are just taking something else and there's all these تراقوضات that are taking place are you with me you have to know why the خلاف occurred what is the أصل for each person where is he springing from where is the thought coming from it's very important that you do that you guys realize it's very important the ones who said that the أصل of the أحكام والمعان الشرعية is التعبودي and والتزام وظاهير in نص and we are going to stick to these things and they also have to وأجراها مجرى صدقة الأبداعي كالكفارات it's like the كفارات والنضور والأضحية والأضحية قالوا لا يجوز إخراج القيمة ويتعين إخراج ما ورد به النص مع مراعاتي مفهمة that's what we said not at all it has to be given by that which the prophet stated and my brothers what is the أصل إن شاء الله تعالى من ما لا شك فيه إن شاء الله تعالى is أن الشرع إذا نص على الواجب if the shari'a specifically if the shari'a specifically narrows down something and says it's obligatory and it specifies it it is obligatory for you to observe that actual meaning واجب إلزام وظاهير النص after that apparent meaning and that you should take that the أصل of the حكام and the معاني شرعية إذا التعبدي it is التعبدي and this is the matter of the Mamalik and the Shafi'a and Ahmad and this is also what sheikh اسام ابن تيميا مقررا هذا ابن القيم said he said إن صدقة الفطر تجري مجر كفارات اليمين والظهار والقتل والجماعة في رمضاني ومجر كفارة الحجي فإن سببها هو البدن ليس هو المال أنه تقدير that mentioning شيخ الإسلام ابن تيميا رحمه الله تعالى أن أصد فيوة بمام مالك أن أمام الشافعي أن أمام أحمد ابن حبل المسألة الخامسة من هم الذين يجبون ذكات الفطر اختلف الفقهاء في مصر في ذكات الفطر على قولين المسألة they differed upon who is the one whose ذكات الفطر is given to and the view and the khilaf the dispute is of two views أحد أمام the first of the two is that the ذكات الفطر where it's been given to is the same as that which is given to ذكات المان the eight in مسورة التوبة i-60 where Allah says إنما الصدقات للفقراء والمساكين والعملين عليها والمؤلفة قلوبهم وفي الرقاب والغاملين والغارمين وفي سبيل الله وبن السبيل the eight that were mentioned in that verse this is the view of the جمهور of the علماء and the scholars from the حنفية and the شافعية and this is well known and documented from the مدهب الحنابل as well the second opinion is that no إن ذكات الفطر خاصة بالفقراء والمساكين it's specific it is only for the فقراء and the مساكين the poor and the needy ولا تصرف إلا إليهم and no one else can be given except them this opinion is held by the ماركية and the حنابل it's a view within the حنبل مدهب but it's not the common and the well known view and this is the view that شيخ الاسلامي بن تايمة this is the view that شيخ الاسلامي بن تايمة is strengthened and the reason for that is because لمناسبة لمشروعتي زكات الفطر because this is the what goes with the wisdom of the زكات الفطر and this is one of the things the حنفي من have contradict one نفسي because before the argument was what that it should be given in money because the wisdom is the poor people are in need are you there but then here they go against the wisdom which is what that the زكات الفطر the wisdom that it was زكات الفطر the wisdom why it was legislated is to help and aid who the poor muslims for the day of عيد so if you take the eight type those eight types are mentioned then other than the muslims are in that that's one reason why they are wrong in that واختصاصها بالفقراء والمساكين على وجه الحصر and also that the prophet عليه الصلاة والسلام specifically narrated down to the فقراء المساكين من حديثه بن عباس where the prophet said طعمة للمساكين طعمة للمساكين it is food for the poor and needy ones and the ayah in surah طوبة is referring to the مصارف زكات المال it is talking about زكات المال it is not talking about لا صدقة الفطري not the صدقة الفطر the صدقة الفطري has a hadith which is specific for it and that is why sheikh says ولا يجوز دفر زكات الفطري إلا لما يستحق الكفارة وهو من يأخذ لحاجة إلا في الرقاب والمؤلفة قلوبه وغير ذلك and what is also important that I bring to the attention is that زكات الفطري is not permissible to give it to a harbi it is not permissible to give it to a المستأمن and this is by إجماع that you can't give it to the harbi the one that's in fight and battle with you they're also not allowed to give it to the مستأمن the one that's been given and man and safety as it's also not permit that's by consent that's إجماع and it's also not permissible to give it to other than a Muslim it's only allowed for a Muslim specific to the Muslims and you can't give it to the disbelievers and that second part is according to the عامة الفقر the majority of the scholars Abu Hanif opposes Abu Hanif has said it can be given to other than a Muslim it can be given to the kafir who is that ذِمِي ذِمِي he said it's allowed to be given to him why has that dispute how has that dispute arose and how is it coming to place it is the حديث ابن عباس رضي الله and who mentioned the حديث ابن عباس رضي الله I just mentioned the مساكين the مساكين here are the فقراء is it مجرد الفقر or is it الفقر والإسلام معن is it just by being poor or is it poor and Islam which of it is the عامة الفقراء and the جمور the majority of the scholars they are saying it is الفقر والإسلام معن it is poverty and poor and he is a Muslim simultaneously and the reason why they say that is because they say because the context the حديث ابن عباس because the context of the حديث ابن عباس رضي الله and his father where the prophet said والطعمة للمساكين that it's a food for the مساكين the poor ones they said that from the apparent it benefits us from the apparent is that the مساكين that is being referred to here are the مساكين of the Muslims because the people who are being spoken to are the Muslims are you with me so هو المتبادر إلى الدين it is what runs to the mind straight away when you say والطعمة للمساكين it is the مساكين of the Muslims and to then try to divert it from that which comes to the mind first it requires evidence from the people who try to do that even the أصل of the زكاتل المال even the زكاتل المال the أصل for it and that is مقرر that you would find is and which is منصوص عليه is that is حديث المعاذب من الجبل that is the Muslims that's the أصل because the prophet when he say to them يكون أول ما تدعوم شادة فإنهم اطاعوك لذلك فأخبرهم أن الله افطرض عليهم 5 صلوات في كل يوم وليلا فإنهم اطاعوك لذلك فأخبرهم أن الله افطرض عليهم زكات تأخذوا من أغنيائهم فتردوا إلى فقرائهم تأخذوا من أغنيائهم they're rich and it's then given to the فقرائهم they're فقراء who's فقراء they own people it's the main sense so that was also the أصل of that زكات المال let alone زكات الفطر and that is what is apparent in this issue as for أما غيروا المسلم as for other than a Muslim can a person give them a صدقة other than a Muslim can a person give صدقة to other than a Muslim can a Muslim just a صدقة can he go and give a صدقة جن مصدقة that is not obligatory صدقة you want to give صدقة can you go and give it to the disbelievers as it's been transmitted from حسن البصري أنه قال that he said ليس لأهل ذمة في شيء من الواجب حق حسن البصري said أهل ذمة they have no right in that which is obligatory meaning the واجبات from زكات and صدقات ولكن إن شاء الرجو تصدق عليه من غير ذلك but if a Muslim person wants to give out a normal charity صدقة it's not wajib if he wants to he said he can and then that meaning of حسن البصري follows the آية تحمل الآية التي استدل بها it goes exactly آية سورة الممتحنة آية ايت which is اللهم لذين لم يقاتلوكم في الدين ولم يقرجوكم من دياركم أن تبروهم وتقصطوا إليهم إن الله يحب المقصطين I will conclude إن شاء الله وتعالى والعلم عند الله وآخر دعوانا أنه الحمد لله رب العالمين وصل الله على نبينا محمد وعلى آله وصحبه وإخوانه إلى يوم الدين وسلم تسليما مزيدا إلى يوم الدين