Fitrana: Rulings & Guidelines for Sadaqat al-Fitr
At the end of Ramadan, it is obligatory upon every Muslim to spend a prescribed quantity of specific items on particular individuals. This is known by various names such as Sadaqat al-Fitr, Zakat al-Fitr, Zakat Ramadan, Fitr, and Fitrana. There are several wisdoms behind its legitimacy, for example:
- The expiation for the literal sins and misdeeds that occur during Ramadan,
- Arranging food for the poor and needy,
- Including them in the joys of Eid,
- And above all, obtaining reward and blessing for fulfilling the Divine command.
The rulings and issues regarding Sadaqat al-Fitr are necessary to know so that Allah’s obligation may be properly fulfilled. It is under this religious necessity that we have compiled a number of issues.
Some of the issues regarding Fitrana are explicitly stated in texts, while others are based on independent reasoning. Some points are agreed upon by the scholars, and on others there is disagreement. For brevity, we have mentioned the prevailing view and omitted detailed evidences, although appropriate references have been provided so that further research can be consulted.
In the investigation and refinement of these issues, every possible effort has been made to speak the truth and the right word. If it is correct, it is by the grace of Allah; and if there is any deficiency or error in it, it is due to us and the misguidance of Satan—may Allah forgive us.
👈 Now, please observe the issues:
- Sadaqat al-Fitr is unanimously obligatory. (Al-Ijmaʿ by Ibn al-Mundhir: 106; Al-Tamhid by Ibn Abd al-Barr: 324/14)
- Sadaqat al-Fitr is obligatory for every Muslim—free, slave, man, woman, adult, and non-adult. (Sahih al-Bukhari: 1503; Sahih Muslim: 984; narrated from Ibn Umar)
- There is no evidence for the abrogation of Sadaqat al-Fitr. (Al-Muhallī by Ibn Hazm: 239/4; Al-Majmuʿ by al-Nawawi: 104/6)
- Some of the Hanafi scholars have declared Sadaqat al-Fitr to be obligatory like the Witr prayer; in their view there is a distinction between fard (obligatory) and wajib (necessary). (Al-Mabsut by al-Sarakhsi, Hanafi: 101/3) This position contradicts the authentic hadiths and the consensus of the Ummah, and therefore is not worthy of attention. (Al-Majmuʿ by al-Nawawi: 104/6)
- Sadaqat al-Fitr is obligatory only upon Muslims; it is not to be given to a disbeliever, apostate, or heretic. (Al-Um by al-Shafi‘i: 67/2) Therefore, if the child of a Muslim becomes an apostate (may Allah protect us!), his or her Fitrana is not to be paid on his or her behalf.
- Fitrana is not due on a slave who is a disbeliever. (Sahih al-Bukhari: 1504; Sahih Muslim: 984; narrated from Ibn Umar)
- The Fitrana for a slave is to be paid by his master. (Al-Majmuʿ by al-Nawawi: 140/6)
- If one is capable of paying his own Sadaqat al-Fitr, then he should do so; otherwise, the one who is responsible for his maintenance and expenses should pay it on his behalf. (Muwatta Malik: 283/1) Therefore, the person on whom the duty of supporting needy parents lies, should pay the Fitrana for his parents. The same applies to the wife, children, and other relatives.
- In the case of a revocable divorce (ṭalāq rajʿī), the wife’s Fitrana is the responsibility of the husband.
- In the case of separation before the departure (rukhsati) of the married woman, the Fitrana is not the responsibility of the husband.
- If the wife has a dower (kitābiyah), then her Fitrana is not due.
- Even the mentally incapacitated Muslim (majnoon) must have his Fitrana paid, although its payment should be made by his guardian.
- Although the children of disbelievers are by nature Muslims, Fitrana is not due on them. The worldly rulings for the children of disbelievers remain with the disbelievers themselves. (Al-Ijmaʿ by Ibn al-Mundhir: 322)
- If an orphan is wealthy, his Fitrana should be paid from his wealth; otherwise, his guardian should pay the Fitrana on his behalf.
- There is no fixed threshold (nisab) for the obligation of Fitrana; it is not correct to compare it with the nisab of Zakat. Fitrana is obligatory upon every Muslim, rich or poor. (See: Maʿālim al-Sunan by al-Khattābī: 47/2; Al-Muhallī by Ibn Hazm: 264/4) For the poor who are capable of paying Fitrana, it is obligatory; if they are unable, then they should receive Fitrana on behalf of themselves and their dependents, and if they still cannot afford it, they are not held accountable. (Al-Majmuʿ by al-Nawawi: 111/6)
- The scholars are in consensus that the fetus (in the womb) does not have Sadaqat al-Fitr. (Al-Ijmaʿ by Ibn al-Mundhir: 111)
- It is not necessary for a guardian to seek permission from those under his care to pay their Sadaqat al-Fitr.
- If Fitrana is given on behalf of a non-relative without his permission, then it is not valid; there is consensus on this. (Al-Majmuʿ by al-Nawawi: 136/6) However, if he gives his permission or his satisfaction is included, then the payment becomes valid.
- The prescribed measure for Fitrana is one saʿ (a traditional measure). The prescribed items for Fitrana include wheat, barley, dates, cheese, raisins, etc. (Sahih al-Bukhari: 1508; Sahih Muslim: 985; narrated from Abu Saʿīd al-Khudrī) Any one of these items may be given as Fitrana. It is preferable that the Fitrana be given in the type of food that is commonly consumed in the region; this is the view of the majority. (Al-Mughni by Ibn Qudamah: 83/3; Al-Majmuʿ by al-Nawawi: 133/6; Iʿlām al-Muwaqqiʿīn by Ibn al-Qayyim: 17/2) In Pakistan, the most commonly consumed food is wheat; flour may also be given.
- In Sadaqat al-Fitr, it is unanimously not permissible to give an item that is defective or unfit for use.
- It is permissible for some members of the household to have their Fitrana given from one type of item and others from a different type.
- One saʿ is equivalent to four mudds, the weight of which is two seer and four chhitānk; its approximate metric weight is about 2.099 kilograms.
- According to the prevailing opinion, half a saʿ of wheat is sufficient. (This view is well-known among the dissenting opinions.)
- It is preferable and superior that Fitrana be given in the form of the prescribed items; however, if necessary, it may also be given in cash.
- Fitrana may be paid even when traveling; if a traveler’s Fitrana is paid by his resident family members, then the obligation is fulfilled.
- The Fitrana of a guest is not obligatory on the host; if the host pays it, then the obligation is fulfilled.
- The time for paying Fitrana begins after the Iftar (breaking of the fast) on the last day. Therefore, if a person dies before that, his Fitrana is not due; similarly, if a child is born after sunset on the last day of Ramadan, his Fitrana is not due.
- The preferred and recommended time for paying Fitrana is on the day of Eid al-Fitr, before going out for the Eid prayer.
- After the Eid prayer, the time for Fitrana expires. If it is paid after Eid, it will be considered as regular charity rather than Sadaqat al-Fitr. (Sunan Abu Dawud: 1609; narrated from Ibn ʿAbbas; with an authentic chain) However, in case of delay, with repentance, the payment of Fitrana becomes obligatory, as it is considered a debt which must be repaid; the scholars are in agreement on this. (Ikhtilaf al-ʾUlamāʾ al-ʿUlama by Ibn Hubayrah: 211/1)
- Paying Fitrana before, at the beginning, or in the middle of Ramadan is not permissible; however, if a treasury (Bayt al-Mal) is established, Sadaqat al-Fitr may be collected half a day before the end of Ramadan. (Sahih al-Bukhari: 1511; Sahih Ibn Khuzaymah: 2397; with an authentic chain narrated from Ibn Umar)
- Fitrana is solely the right of the poor and needy. (Sunan Abu Dawud: 1609; narrated from Ibn ʿAbbas; with an authentic chain) It should not be distributed in the eight categories as with Zakat; this is the prevailing and correct opinion. (Majmuʿ al-Fatāwī by Ibn Taymiyyah: 78-71/25; Zad al-Maʿād by Ibn al-Qayyim: 21/2) Choose the proper and devoutly eligible recipients for Fitrana.
- If the wife is wealthy and the husband is poor, the wife may give her Fitrana to her husband, because the husband is not responsible for her maintenance. However, a husband cannot give Fitrana to his poor wife, as her maintenance is the husband’s responsibility.
- Fitrana should not be given to one who neglects prayer until he repents. (Majmuʿ al-Fatāwī by Ibn Taymiyyah: 89/25)
- It is unanimously not permissible to give Sadaqat al-Fitr to a disbeliever, apostate, or heretic. (Al-Ijmaʿ by Ibn al-Mundhir: 114, 118)
- The Sadaqat al-Fitr of one person may be divided among more than one recipient, and the Fitrana of several individuals may be given to a single person.
- If one temporarily has no means to pay Fitrana, he may take a loan to pay it, provided there is an expectation that the loan will be repaid.
- If death occurs after Fitrana becomes obligatory, it should be paid from his estate, because it is a debt that must be repaid. (Al-Mughni by Ibn Qudamah: 100/3)
- It is preferable that the distribution of Sadaqat al-Fitr be done personally; however, if a trustworthy person is appointed as an agent, there is no harm in that.
- A suitable method of distributing Sadaqat al-Fitr is to collect the Fitrana of all the residents of the area in a mosque and then distribute it in an orderly manner among the eligible recipients. (Masāʾil Ahmad Burayāt, p. 123)
- The poor relatives to whom Zakat may be given can also be given Sadaqat al-Fitr.
- If necessary, Fitrana may be given to eligible recipients outside one’s locality.
- Since Sadaqat al-Fitr is an obligatory charity, it cannot be given to those of the Banu Hashim (the progeny of Hashim).
- Whoever, due to a legitimate excuse, did not fast, is still obligated to pay Fitrana.
- The expiation (fidya) for missed fasts does not suffice in place of Sadaqat al-Fitr.
- Paying Zakat during Ramadan does not count as paying Sadaqat al-Fitr.
- A person should pay Fitrana in the currency or in the type of food of the country in which he resides, regardless of whether its value is higher or lower. He should not pay Fitrana according to the standards of his country of origin to avoid overpaying.
- Deliberately denying the legitimacy of Sadaqat al-Fitr is disbelief.
And in the end, all praise is due to Allah, the Lord of all the worlds.
