Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (6/172)

that day.” (1) But this hadith is weak.

The correct view is that paying it at this time is prohibited and does not discharge the obligation. The evidence for this is the hadith of Ibn Umar, may Allah be pleased with him and his father, that the Prophet, peace and blessings be upon him, “commanded that it be given before the people go out for the prayer.” (2) Therefore, if he delays it until the people have left the prayer, he has done an act that is not in accordance with the command of Allah and His Messenger, and it is rejected, for the Prophet, peace and blessings be upon him, said: “Whoever performs a deed that is not in accordance with our matter shall have it rejected.” (3)

Indeed, the hadith of Ibn Abbas, may Allah be pleased with him and his father, is explicit on this point. In it, the Prophet, peace and blessings be upon him, said: “Whoever gives it before the prayer, it is an accepted zakat; and whoever gives it after the prayer, it is merely a charity among charities.” (4) This explicitly states that it does not discharge the obligation. If it does not discharge the obligation, then the person has neglected an obligation imposed upon him by the explicit wording: “The Messenger of Allah, peace and blessings be upon him, prescribed zakat al-fitr.” (5) He is therefore sinful, and it is not accepted as zakat al-fitr.

If someone were to ask: If a person deliberately gives it after the prayer, does it count as voluntary charity?

The answer is: It does count, due to the Prophet’s saying, peace and blessings be upon him: “Whoever gives it after the prayer, it is a charity among charities.”

If it is said: Since he intended to fulfill an obligation by giving it after the prayer, while it does not discharge the obligation, he is being frivolous; so how can it count as charity?

(1) Its source reference will be given on p. 181. (2) Its source reference has already been given on p. 170. (3) Al-Bukhari narrated it muallaqan (without a complete chain) in a definitive form in al-Buyu (Sales), chapter: al-Najsh (artificially inflating a bid); Muslim narrated it with a connected chain in al-Aqdiyah (Judgments), chapter: Invalid Rulings, no. 1718, on the authority of Aishah. (4) Its source reference has already been given on p. 150. (5) Its source reference has already been given on p. 150.

السؤال في هذا اليوم» (١) وهذا ضعيف. والصحيح: أن إخراجها في هذا الوقت محرم، وأنها لا تجزئ، والدليل على ذلك حديث ابن عمر ﵄ أن النبي ﷺ: «أمر أن تؤدى قبل خروج الناس للصلاة» (٢) فإذا أخرها حتى يخرج الناس من الصلاة فقد عمل عملاً ليس عليه أمر الله ورسوله فهو مردود، لقوله ﷺ: «من عمل عملاً ليس عليه أمرنا فهو رد» (٣). بل إن حديث ابن عباس ﵄ صريح في هذا حيث قال فيه النبي ﷺ: «من أدّاها قبل الصلاة فهي زكاة مقبولة، ومن أداها بعد الصلاة فهي صدقة من الصدقات» (٤) وهذا نص في أنها لا تجزئ، وإذا كانت لا تجزئ فإن الإنسان يكون قد ترك فرضاً عليه بالنص وهو «فرض رسول الله ﷺ زكاة الفطر» (٥) فيكون بذلك آثماً، ولا تقبل على أنها زكاة فطر. فإذا قال قائل: إذا أخرجها بعد الصلاة متعمداً، فهل تجزئ على أنها صدقة؟ الجواب: تجزئ؛ لقوله ﷺ: «ومَنْ أداها بعد الصلاة فهي صدقة من الصدقات». فإن قيل: إنه إذا نوى الفرض بأدائها بعد الصلاة وهي لا تجزئ فهو متلاعب فكيف تجزئ على أنها صدقة؟

(١) سيأتي تخريجه ص (١٨١). (٢) سبق تخريجه ص (١٧٠). (٣) رواه البخاري تعليقاً بصيغة الجزم في البيوع/ باب النجش ووصله مسلم في الأقضية/ باب الأحكام الباطلة (١٧١٨) عن عائشة ﵂. (٤) سبق تخريجه ص (١٥٠). (٥) سبق تخريجه ص (١٥٠).