Zakat al-Fitr: Qaradagi on Its Purpose, Amount and the Contemporary Debate Over Cash Payment
In a detailed jurisprudential discussion on the objectives of Islamic law, Professor Ali Mohieddin al-Qaradagi, President of the International Union of Muslim Scholars, outlined the religious foundations and contemporary application of Zakat al-Fitr, emphasising that Islam links acts of worship with social compassion and support for the vulnerable.
He noted that zakat, considered the third pillar of Islam, was prescribed to address poverty, reduce social hardship and promote fairer distribution of wealth. Zakat al-Fitr, he said, serves as both “a purification for the fasting person and nourishment for those in need”.
Spiritual and social purposes
According to Qaradagi, prophetic traditions highlight two principal aims behind the obligation:
- Spiritual purification: Zakat al-Fitr compensates for shortcomings that may occur during fasting and helps cleanse the individual from negative traits such as greed or resentment.
- Support for the poor: It is intended to enable those in financial hardship to meet their needs on Eid, allowing them to share in communal celebrations without having to seek assistance.
This reflects what he described as a broader principle of social solidarity embedded in Islamic teaching.
Amount and contemporary valuation
Drawing on authenticated prophetic reports that set the required amount at one sa‘ — a traditional measure of staple food — Qaradagi estimated its modern equivalent at approximately 2.25 kilograms. The precise weight, he explained, varies depending on the type of staple, such as rice, wheat or dates.
In monetary terms, he noted that contemporary Islamic institutions in some countries have estimated the value of Zakat al-Fitr at between 15 and 20 Qatari riyals per person (4 and 4.5 Pounds), suggesting that paying the higher amount is considered a precautionary and charitable approach.
Juristic debate over payment in cash
Qaradagi outlined three main scholarly positions regarding whether Zakat al-Fitr may be paid in monetary form rather than food:
- The first view, associated with the Maliki, Shafi‘i and Hanbali schools, maintains that it should be given only in the specific food items mentioned in early Islamic sources.
- The second view, attributed primarily to the Hanafi school and supported by figures such as Umar ibn Abd al-Aziz and the scholar al-Hasan al-Basri, permits payment in cash. This position is also endorsed by a number of contemporary scholars and international zakat bodies.
- The third view, associated with the medieval scholar Ibn Taymiyyah, holds that the original form is food but allows monetary payment where it better serves the interests of recipients.
Why cash is considered more practical today
Qaradagi expressed support for the permissibility of paying Zakat al-Fitr in cash when this is more beneficial for those in need. He cited several considerations:
- Fulfilment of the underlying objective: In modern economies, cash often enables recipients to address their most urgent needs more effectively.
- Ease of implementation: Monetary payment is simpler for both donors and beneficiaries, particularly in large urban settings.
- Historical precedent: He referred to early Islamic practices, including decisions attributed to the Umayyad ruler Mu‘awiya and the reformist caliph Umar ibn Abd al-Aziz, who allowed valuation based on market worth.
Timing and place of payment
Qaradagi noted that the general rule is for Zakat al-Fitr to be distributed in the locality where the donor resides, as it relates to individuals rather than property. However, it may be transferred elsewhere when there is a compelling need, such as famine, humanitarian crises or support for eligible relatives.
Regarding timing, he said it may be paid one or two days before Eid — following the reported practice of the companion Ibn Umar — to ensure timely benefit. Some juristic traditions, particularly within the Hanafi and Shafi‘i schools, allow payment at any point during Ramadan.
Who is responsible for payment?
The discussion also addressed household responsibilities:
- A head of household typically pays on behalf of a spouse and young children.
- Adult children with independent means are expected to pay individually.
- Adult dependants without sufficient income may be included under the responsibility of the primary provider.
Historical roots of valuation
Addressing the question of monetary equivalence, Qaradagi argued that the concept has precedent in early Islamic history. He cited reports suggesting that Mu‘awiya adjusted quantities of different staple foods according to their market value, and that Umar ibn Abd al-Aziz endorsed monetary valuation in certain administrative contexts.
He also referenced later scholarly works examining the legitimacy of cash payment, noting that debates on the issue have long existed within Islamic jurisprudence.
A call for scholarly tolerance
Qaradagi concluded by emphasising that disagreement over the method of payment represents a recognised juristic difference rather than a deviation. He urged religious preachers and community leaders to avoid turning such issues into public disputes, stressing that religious platforms should highlight the ethical goals of Islamic teaching — particularly the alleviation of hardship and the promotion of social welfare.
“The essence of the faith,” he said, “lies in ease and in achieving its higher objectives — ensuring that those in need are supported in ways that bring them dignity and relief on the day of Eid.”
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