Al-KāfīIbn Abd al-Barr

any other source on the Day of Eid an amount that exceeds the sustenance of himself and his dependents for a day and a night, it is recommended that he give it as zakāt al-Fiṭr; nevertheless, it is not binding upon him, for his solvency arose only after the time when the obligation had already fallen due.

Whoever neglects zakāt al-Fiṭr when it is obligatory upon him remains indebted for it and must pay it whenever he can. A man gives it for himself as well as for everyone whose maintenance the Sacred Law obliges him to provide, so long as they are Muslims. Our words “whom he is obliged to support” refer to a legal requirement established by the Sharīʿah, not to personal undertakings such as a wage-earner or the like.

If a woman’s status or social standing requires that she be supplied with two servants or more, the husband must pay zakāt al-Fiṭr for every such servant whose upkeep he owes. If, however, the wife has not yet been brought to the marital home, the husband is not obliged to pay zakāt al-Fiṭr on her behalf so long as he has not summoned her to cohabit. Likewise, if parents or children are poor, zakāt al-Fiṭr on their behalf is incumbent upon whichever parent or child is legally bound to maintain them.

The amount of zakāt al-Fiṭr is one sāʿ measured by the Prophet’s sāʿ—four mudds by his mudd—for every Muslim, young or old, free or enslaved; it is not due for a non-Muslim. Masters are responsible for paying it on behalf of their slaves.

Mālik held two opinions regarding its obligation upon the master of a mukātib (a slave under a contract of emancipation):

  1. that it is obligatory;
  2. that it is not obligatory.

The predominant view transmitted from him is that it is indeed obligatory for the mukātib, just as it is for other slaves, because the mukātib remains a slave so long as any portion of his contract price is unpaid. ʿAbdullāh ibn ʿUmar, on the other hand, would pay zakāt al-Fiṭr for his slaves but not for his mukātibs, and this accords with analogy, for the mukātib is financially independent and no maintenance is due for him

غيرها يوم الفطر ما يفضل عن قوته وقوت عياله يوم وليلة أن يخرجها ولا يلزمه ذلك لأن غناه حدث بعد وقت الوجوب. ومن فرط في زكاة الفطر ممن تجب عليه دين عليه يؤديها أبدا ويخرجها الرجل عن نفسه وعن كل من يجبر على نفقته إذا كانوا مسلمين ومعنى قولنا يجبر على نفقته أي في الشريعة لا فيما أوجبه على نفسه مثل الأجير وشبهه. وإذا كانت إمرأة ممن يلزمه لها خادمان أو أكثر لشرفها أو ارتفاع حالها كان عليه أن يخرج زكاة الفطر عن كل من يلزمه منهم نفقته وإن كانت الزوجة غير مدخول بها لم يلزمن زوجها إخراج زكاة الفطر عنها إذا لم يدع إلى البناء بها وإن كان الآباء والأبناء فقراء لزمت زكاة الفطر عنهم كل من يلزمه من الآباء والبنين النفقة عليهم. ومقدار زكاة الفطر صاع بصاع النبي ﵊ وهو أربعة امداد بمده ﷺ عن كل صغير أو كبير حر وعبد مسلم دون الكافر على ما ذكرنا ويجب على السادات عن عبيدهم. واختلف قول مالك في وجوبها على سيد المكاتب على قولين: أحدهما: تجب. والثاني: لا تجب. وتحصيل مذهبه وهو الأشهر عنه أنها تجب عن مكاتبه كما تجب عليه عن عبيده لأن المكاتب عبد ما بقي عليه من كتابته شيء وكأن عبد الله بن عمر يخرج زكاة الفطر عن عبيده ولا يخرجها عن مكاتبيه وهو القياس لأنه منفرد بكسبه ولا نفقة له على

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies