 فشرف بل اشتغالي بالعلم ولا تبغي به ما عشت يا دادا دادا وياله من شراف عظيم الحمد لله رب العالمين والصلاة والسلام على من أرسله الله رحمة للعالمين وعلى آله وصحبه وإخوانه إلى يوم الدين أما بعد إن شاء الله تعالى today we're going to be speaking about the Zakat al-Fitr مسائل وأحكام we are in the Gregorian calendar the 30th of June and the Islamic calendar we are in Ramadan the 30th Ramadan the 25th so إن شاء الله تعالى the way that I'm going to be speaking about this topic which is Zakat al-Fitr is from the topic you will see that I'm going to speak about the matters pertaining to it مسائل that are pertaining to it and rulings that are pertaining to it but before we do that كمقدمة as an introduction we're going to be speaking about إن شاء الله تعالى الحكمة من مشروعية Zakat al-Fitr what is the wisdom in why the Zakat al-Fitr was legislated the wisdom الحكمة من مشروعية Zakat al-Fitr so this is like a مقدمة an introduction إن شاء الله تعالى brothers and sisters العبادة في الإسلامي بعمومها سواء كانت بدانية أو مالية العبادة in Islam in totality in general هل أنها عبادة that is related to our wealth أو هل أنها عبادة that is related to our bodies our limbs so now we learn from this عبادة how many types 3 types عبادات which are بدانية that are connected to your what to your body, to your limbs such as the Salah and the عبادات which are known as عبادات مالية they are connected to what your wealth such as what and the third one is مشتركون both of the two is بدانية and it's Maliya like Hajj Hajj is connected to your limbs and it's also connected to your wealth the عبادات the benefits that a person gains from coming with these worships the wisdom behind it is تنظم علاقة الفرد بربه وتصلها that the عبادة will connect you to your Lord it's a connection to connect the slave to his master the second is تقويل إيمانة it strengthens the iman it strengthens the person's iman and the third one is تزكي النفس it purifies a person's soul فور وتملأ القلب بمعان العبودية لله تعالى it fills the person's heart with the meaning or the true meaning of servitude number five it's a system that places equality in the society by taking money from the rich and giving it to the poor by making the rich and the poor both come with Hajj in the same clothing by making the rich and the poor stand in the same line to pray Salah it makes everyone equal number six it purifies a person فهي تزكي أخلاق المزكي وتطهره من دائل بخلي والشحي وعبادة المالي it purifies a person from the manners of or the bad traits of stinginess worshipping your wealth and it takes you to the realm of the generous people the people who are willing to give what it also has is it's an expiation for your sins and your shortcomings the sins that you have done and the shortcomings that you have come with it's an expiation for it وتشرح صدره and it also opens your chest وتكفر خطاياه ودنوبه and it's an expiation for your sins and your shortcomings وتنمي ماله and it also nurtures and increases his wealth وتفتح الأبواب الرزق it opens the doors of provision for you also فهي الوسيلة الناجعة في سد حاجة المحتاج it is also a way to close and to suffice the poor for his needs and it also the wisdoms and the benefits that it has is what وعلاج المشكلة الفقري في المجتمع المسلم it cures the problem of poverty in the Muslim society وهي إسهام وإيضا في تحقيق التعاون المطلوب شرعا بإعانة دول حاجات it is also a means to fulfill the Muslims aiding and supporting one another and helping each other it's a way to do it and also the benefits that it has or the wisdoms that are in it is يعطف بها الغني على الفقير ويسد حاجته ويغنيه عن دول المسألة the rich he will have a soft spot for the poor one and he will then stand to fulfill his needs and he will suffice him from the humiliation of asking and begging people and also then after that فيحترم الفقير والغني the poor will then respect the rich ويقدر عمله and he starts to respect his provision وطاعته and your obedience وتسود بينهم الأخوة الإيمانية and the brotherhood the iman base brotherhood will come what is zakat al fitr and what does it mean فزكات الفطر the red part زكات الفطر هي حصة مالية مفروضة مقدرة شرعا اخرجها المسلم قبل صلاة الفطر يختم بها عمر رمضان لتكون له طخرة مما قد لحقه من الضلوب أثناء صيامه وطعمة للمساكين بإغنائهم بها عن المسألة يوم العيد this definition actually gives you an understanding وضوه زكات الفطر زكات الفطر is a portion of wealth or a portion of wealth that is obligatory that the Muslim gives before صلاة الفطر صلاة عيد الفطر and it is the conclusion the last act that a person does to conclude the Ramadan with why لتكون له طخرة there can be a purification for him مما قد لحقه من الضلوب أثناء صيامه in some of the sins and the shortcomings that have come his way while he was fasting also وطعمة للمساكين and it's also food for the poor بإغنائهم by sufficing them عن المسألة يوم العيد that they don't ask the people the Day of Eid the definition is exactly the Hadith عبد الله عباس the Hadith of who عبد الله عبد عباس رضي الله تعالى عنه عبد عباس رضي الله he said فرض رسول الله صلى الله عليه وسلم that the Prophet made obligatory زكات الفطر he made زكات الفطر obligatory the Prophet توهرة للصائم the purification for the one who is fasting من اللغوة والرففي from what from the shortcomings and the mistakes that he has done وطعمة للمساكين and it's also food for the poor فمن أدها قبل صلاة anyone who fulfills it and does it before the prayer فهي زكات مقبولة it is a zakat that is accepted ومن أدها anyone who fulfills it بعد الصلاة after the prayer فهي الصدقة it is a charity from the charity that a person gives صلاة زكات الفطر this Hadith is narrated by أبو داود شيخ الالباني he authenticated it in his كتاب صحيح الجامعة أبو داود the you know the western way the way they write the reference in page everything I just put in the back so you keep have to go back to the back now that was the مقدمة now was the مقدمة now that I've spoken about the wisdom of why صلاة الفطر was legislated now insha'Allah I'm going to be speaking about some مسائل some matters which are differed upon and I will mention the difference of opinions I'll also mention each party whatever evidence they use and then also what I will do is I will mention the strongest opinion from those opinions that are out there and the matters that I'm going to be tackling are five the five issues only so every time I will tell you مسئلة الأولى the first matter مسئلة الثانية the second matter I'll do that so you're aware of it insha'Allah the first one and in your books insha'Allah the copy that I gave you it's always the red heading so always the red heading so the first مسئلة the first مسئلة which is المسئلة الأولى is now what you need to remember is the headings are always red and the evidences are always blue or the evidences are going to be blue for you maybe I think there's just one or two I missed out from here but the rest is always blue also the sub headings are also red the sub headings are also red حكم زكات الفطر the ruling of زكات الفطر وشرطو جوبها and the condition of its obligation زكات الفطر زكات الفطر as a حكم تكليفي when we talk about the law of law we divide it into two the law of law the law of law the law of law which of those will it fall under which of those will it fall under from the five it will fall under it will fall under زكات الفطر will fall under التكليفي in terms of its ruling what is it so it's falling under those five واجب مندوب مستحب واجب مندوب حراب مكرو المباح from one of those five it has to fall under which one did we say it falls under واجب so we categorized it into so many types نعم فضل now every even the salai has a time to come in the وقت is وضعية but the salai of it is what it's واجب so the zakat الفطر we said it's واجب or in other terms according to the jumhoor the majority of the scholars they believe that واجب and فرض are what they're synonyms right they believe it's what except that the halaf don't believe it and we're going to come to that later so زكات الفطر it's فرض or it's واجب and we categorized واجب into how many types we looked at it from three angles we looked at the واجب the action the one who is doing the action and the thing that the action is being done to so فيع الفاعل and the مفعول so three each time you look at it there's types that come out of it when you talk about the thing that's being done what did you say how many types is it فرضوعين الفرضو this one is it فرضوعين or فرض كفاية which one is it فرضوعين meaning every single individual needs to do it but the person who needs to do it he has to find in himself what the conditions of obligation have to be present in him if these conditions are not here then it's not obligatory on him and no he doesn't have to do it the first one is شرط الإسلام فلا تجب زكات الفطر على الكافري the زكات الفطر is not obligatory on a disbeliever حرن كالا أو عبدن whether he is a free disbeliever or whether he is a slave disbeliever this opinion is held by who عند الجمهور the majority of scholars hold that opinion that the kafir the زكات is not obligatory on him زكات الفطر whether he is a slave or is a free individual خلافة للشافعية شافعية لا تفهم بها لماذا الشافعية لأن الشافعية تتوقف هذا المؤكد هناك مملكة لك هل فقط تذهب إلى مزدر المجموعة تجد مجموعة لماذا لماذا الشافعية تتوقف إمامو النوى رحمه الله تعالى إمامو الشربين رحمه الله المجموعة المحتاج أنه يجد مجموعة المجموعة الأولى 402 المجموعة الأولى 402 يمكنك أن تذهب هناك أكثر وهذا الأمر يذهب إلى ما نتحدث عنه في الصور الفق حالي الكفار مخاطبون في فروع المسائل صح؟ هل أنت أصدقائي هل they been addressed in the sub branches of the religion نعرف أنه الصور لأنه يجب أن يأتي إلى الإسلام هل they been addressed في فروع المسائل هل they في سقر قالوا قالوا ولم لكوا نطعم المسكين وكننا نخوضهم على الخيضين هل يبيني ولكن هذا المجموعة الأولى لأنه المجموعة الأولى أنه يوجد قربة ماذا؟ يوجد قربة ويأتي إلى أحد أحد ويوجد أيضاً ويوجد أيضاً يوجد أيضاً ويوجد أيضاً هل أنت هناك هل أنت أخي with me من المسكين ومساعدة من المجموعة ونعرف أن هذا المجموعة ليس من المجموعة الذين يأتي أخيراً فلا تقبل منه ونتبقى منه ولكن هذا ليس مجموعة مجموعة أن حديث ابن عمر يأتي لنا إن شاء الله ابن عمر حديث يتبعون من المسلمين المجموعة يأتي من المسلمين يأتي لنا إن شاء الله يأتي لنا من المسلمين جميل ال에는 يتبعون منه عاية 286 لا يكليف الله نفسا إلا وسعها وما جعل عليكم في دين من حرج which is صورة الحج عاية 70 8 where Allah says وما جعل الله has not made in your religion any burden for you so those 2 verses which are محكمة are clear cut they both explain to us that a person who does not have the ability will not be burdened for what he doesn't have the ability for a third condition which is addition which is عدد on by the جمهور the majority which is الحرية freedom the person has to be a person who is not a slave he has to be a free individual this is a condition added on by the majority brothers I want you to take one thing on board when the word majority is used first thing is referred to as what now it's always 3 from the 4 and there's one who is out of it majority of the times حناف is the ones but not necessarily the case sometimes the scholars may say وقال الجمهور when they say حناب لدنة خلاف on this issue I roughed which just happened right now and here we're going to see that the جمهور the شافعية the مالكية the حناف the حناب العلون once we said no so the جمهور the majority are saying that فلا تجيب عندهم إلا على من كانوا حرن مسلمن that's what they said it has to be a free Muslim the حناب لدفد with them on this they said that تجيب with زكات الفطر زكات الفطر is obligatory on the slave that's what they said whether that slave is young or whether that slave is old the same way it is obligatory on the free individual they said the same way it's obligatory on the free individual who's not a slave it's obligatory on the slave as well who's young and he's old just like the one who's not a slave if he's a child and if he's an adult it doesn't matter it's obligatory on him and they brought a hadith on this issue they brought the hadith of عبد الله بل عمر where the Prophet ﷺ he said فرض رسول الله ﷺ صدقة الفطر صاعب من شعير or صاعب من تمرن على الصغير والكبير والحر والملوكي وفي لفض المسلم فرض رسول الله ﷺ زكات الفطر صاعب من تمرن or صاعب من شعير على كل عبد حر صغير or كبير so the Prophet ﷺ he said what did عبد الله عمر say that the Messenger made it obligatory صدقة الفطر صاعن صاع is what my brothers it's a handful like that of who of the average persons not a little kid and not a person much Allah is very big an average two of you has bring it together صاع good شعير is what شعير is wheat sorry Bali or صاعب من تمرن تمر is dates على الصغير والكبير on the young one and the old one والحر والملوكي the free one and the slave then where is the what should we where is the average where are they trying to be والملوكي إذا نقاعدة was what إذا ورد النص بطلة القياس ام اجتهاد or قياس all of it it goes right because the قاعدة is لجتهادة بمورد النص there is no each tihad when there is evidence on the table and also the hadith the wedding which came from Imam Muslim فرض رسول الله صلى الله عليه وسلم زكات الفطر صاع من تمرن صاع من شعير على كل عبد حر صغير أو كبير the question that arises here is brothers and I want you to take this very important لأن لأن we are people who have to have تقصيل صح we don't want تلقين just to be told something and the judge will just take it زكات الفطر is it connected to the money or is it connected to the body is it from the عبادات مالية or the عبادات بدنية if it's مالية then where is the slave going to bring the money from or what money does he have and what does a little child that was born yesterday have because زكات الفطر has to be paid for him as well are you with me so زكات this point right now as you're going to see later it's going to save a lot of خلافات amongst the فوقها زكات الفطري is what it is زكات العل العبادات it's connected to the body it's not connected to the money we're going to come to later in more details and that's why it's obligatory upon the master to pay for his slave just like the father has to pay for his son now brothers brothers زكات الفطري we just said it's connected to what the عبادة and the body right if it's not connected to the money then do we look at نصاب do we look at the نصاب that the money has to reach 2.5 do we need to look at that no that's why I said ملك النصاب ملك النصاب for it to reach the 2.5 is not conditioned في وجوبي أداء زكات الفطري for the زكات الفطري to be paid here except that except that the only condition for it is that the person is what rich what does rich mean now صحيح وحد عند الجمهور all this I'm saying it now quickly but details later so what did I just say زكات الفطري is connected to what is it connected to the body is it connected to the money so are we going to have to look at ملك النصاب does it have to reach the 2.5 and then to pay it for later we don't write okay but what's the condition the person has to be rich and then the question that arises is ما حد الغناء what is the definition what do you mean rich the جمهور of the علماء the majority they believe أن يملك فضل قوته وقوت من في نفقته ليلة العيد ويومه it is that the person possesses he's provision and the provision of those who he provides for the night and the day of عيد the day of عيد الفطر that day and that night he has with him the risk and the food for himself and those who he provides for his wife, his children etc this is the view of the what the جمهور it's the madhab of the ملك here it's the madhab of the شافعية and it's the madhab of the حنابنة like within themselves there's the تفاصيل there's a what تفاصيل you can go back look at that تفاصيل and see it إن شاء الله التعالى إنه باك if I quickly mention it the شافعية and the حنابنة the شافعية and the حنابنة within themselves they all agree that it's you have to have what that it's the court of the day and the night of عيد الفطر for yourself and those you provide for the شافعية and the حنابنة they are on one side they believe that what's the additional that's been looked for they said it's what's after your what your house and your slave wherever they need that's it whereas the شماليكية said even if the person has less than the صاع the صاع that he has to pay even if he has less it's still obligatory for him to pay rather than within the ماليكية there are those who said that if he can get debt and he knows he can pay back later he doesn't have the صاع he's got debt he knows they said the fact that he knows he can get the debt is like he possesses it and from that he has to pay and pay that ابن عبدالبر he mentions that in his كتاب الكافي and at the beginning of the meeting and at the beginning of the meeting of the meeting of the еще and from the old the young people the people who must not drink these are the ones that I just mentioned they are they are relying on the hadith of the prophet PBUH that they are trying to say that the heart of being rich it means you have the food for that day and that night where are they getting it from the hadith of the messenger عليه الصلاة والسلام and this hadith is collected by Imam Ahmed Abu Dawoud and Ibn Ahibban من حديث سهل إبلو حنبالة الأنصاري الباني أثنتكي تلين استعليقات الحسان أن المسجد صلى الله عليه وسلم أسأل من سأله وعنده ما يُغني anyone who asks and with him is that which suffices him anyone who goes out and begs people and he has what suffices him فإنما يستكثر من جمر جهنم then this person is only increasing on the rocks and the pebbles of the health life for himself قالوا يا رسول الله the companions they said وما يُغنيه what is it that suffices him the messenger said it is what he eats his lunch and his dinner lunch is in daytime and dinner is what breakfast and lunch and his dinner at night he's got it in another wording of Abu Dawud the Prophet ﷺ said that he is full for a day and a night or he has that which fills him up for a day and night do you guys see where they got the definition from now very good وخالف الأحناف the حناف they differed on this issue في حد الغينا they differed وعتبروه في ملك النصاب and they said no the issue is ملك النصاب ملك النصاب is what 2.5 and they went on the path of what زكات المال they took the path that they dealt with it like it's what like it's زكات المال and the خلافية what does it go back to brothers is it a cattle better or is it a cattle man and the reason why they said this is because of the حديث which I said this is this حديث I don't make it blue وز لا صدقاتها إلا عن ظهر غينا there's no صدق except from the one who's rich are you with me so they said و الفقير و ليس بغني و الفقير the poor is not rich rather the صدق is permissible for him so they said he are in this particular point the one who's unable to do it so to do it he's equal to the poor فلا تجيب عليه it is not obligatory on him and we said brothers what the view of the the gym hall is correct because of that which we mentioned is that it is what لأنه زكاته الفطر زكاته أبداً لا زكاته بزيادة المالي it is a Zakat that is connected to you as an individual your body there's nothing to do with your money so there's no reason why the part of who drew an Nisab the Nisab is looked at it's like exp you know the kafارات the kafارة that a person has to pay are you with me is 2.5 looked at your money can increase or whatever it can be rich if you want whatever you are going to pay is the same whether your money is a lot in the kafارة or your money can be little in the kafارة but you have to pay and we know the kafارة did the shariah are restricted to richness or poreness زكاته الفطر anywhere did the Prophet ﷺ say that the rich have to not pay the rich are the ones you have to pay and the poor don't have to pay are you with me so the fact that the Prophet ﷺ did not restrict it to the rich and all we have is that he said حديث من العمر حديث من العباس which is that فرض رسول الله صدقة الفطري صاعة من شعير صاعة من تمر على الصغير والكبير والحر والمبنوكي unrestrictedly that is obligatory صدقة الفطري is obligatory a صاع which is the palm of an ordinary person's hand of wheat or a صاع which is again a palm of an ordinary person من تمرين of dates على الصغير والكبير the young one and the old one والحر والمبنوكي the free one and the one that's owned where did the Prophet ﷺ say the rich and the poor and then the fact that the Prophet ﷺ left it we leave it he didn't do it like he did with when he sent معادل مجبل to Yemen because this is the Zakat al-mal what did he say تؤخذوا من أغنيائهم it is taken from their rich وتردوا إلى فقرائهم and it's then put towards their poor so the Prophet restricted it here صحيح but the Zakat الفطر of the Prophet ﷺ so here we find it to be unrestricted we find it to be unrestricted that's one point of responding to them the second point is that the Hadith that they wrote لا صدقة إلا عن ظهر غنن they said that there is no Sadaqa except from a rich person صحيح so how do we respond to this Hadith the response to this Hadith is what the first thing is لا صدقة the Nefi here that's being used it is not نفي الصحة it's نفي كمال it is not negating it is the acceptance of the Sadaqa but when it is negating here is the completeness of the Sadaqa so this is though لا صدقة كاملة there is no complete Sadaqa إلا عن ظهر غنن except from the one who is rich and the evidence to show that because if we say that it's not نفي الصحة and we say that it's نفي الصحة then we have to bring an evidence for it the evidence for it is the Hadith of who the Hadith of Abu Huraira which I highlighted the Hadith of Abu Huraira says what which is the Imam of the Bukhareen narrating the Kitab of the Zakat and the Imam of the Muslim narrating it as well the Hadith of Abu Huraira that the Prophet صلى الله عليه وسلم has said خير صدقة ما كان عن ظهر غنن وبدأ بمن تعول the best the Hadith says the best I mean the completest صدقة is ما كان عن ظهر غنن from the rich one وبدأ and start بمن تعول with those who you provide for are you with me خير صدقة and the other one they brought was what لا صدقة so it shows that the Allah here is what كما الخير and that's exactly ابن حجر حمى الله mentions in his Kitab يسيز والمخطار أن معنى الحديث أفضل صدقة ما وقع بعد القيام بحقوق النفس والعيال بحيث لا يصير المتصدق محتاج بعد صدقته إلى أحد فمعنى الغيلة في هذا الحديث الحصول ما تدفع به الحاجة الظرورية كالأكل عدة الجوع واللمشوش الذي لا صبر عليه وسطر العورة والحاجة إلى ما يدفع به عن نفسه الأذا ابن حجر mentions that which we just said which is that the Hadith is referring to the virtue and to be complete for it to be what? it can be complete it has to be or it's for it to be complete then it's from a rich one because why? because the last part of the Hadith is what we meant to start with those who you provide for in other words if you're poor and then when you give the money out it's not going to be complete in the sense where you're going to come and wish and give it and that would defeat the completeness of the صدقة are you with me? because when the rich gives it he's sufficed with else other things that he has does that make sense? so the Hadith is saying لا صدقة it means that the poor person when he gives it a lot of the times he destroys it from himself because he needed it he needed it and he's going to look into it and say I wish I didn't give it out