the household, such as a cooking pot, a dish for dates, a pitcher, and books of knowledge. However, if he owns a book that he only needs once a year, it is not among his essential needs, since there are public libraries. Likewise, if other copies of the book are available, it is not among his essential needs. For what is found in a home is either a necessity, a need, or something superfluous and supplementary.

A necessity is that which cannot be dispensed with.

A need is that whose presence the household requires.

Something superfluous and supplementary is that whose presence the household does not require.

Thus, if this sāʿ remains beyond his essential needs—and, all the more so, beyond his necessities—Zakah al-Fitr is legally obligatory upon him.

It may be inferred from the author’s statement, “upon every Muslim who has a surplus on the day of Eid … etc.,” that Zakah al-Fitr is only obligatory when the following two conditions are met:

First: Islam.

Second: financial sufficiency in the manner described by the author: that on the day and night of Eid, he possesses a sāʿ beyond his own provision, the provision of his dependants, and his essential needs.

The standard of financial sufficiency varies according to the context.

The apparent meaning of the author’s words is that once these two conditions are met, Zakah al-Fitr is obligatory upon him, even if he did not fast because of old age or the like.

The evidence for this is the statement of Ibn Umar (may Allah be pleased with them) in the hadith: