Abu Dawood and Ibn Majah narrated, with an authentic chain, from Abdullah ibn Abbas, who said: "The Messenger of Allah ﷺ enjoined Zakat al-Fitr on the one who fasts (i.e. fasted during the month of Ramadan) to purify him from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as Zakah for the person who pays it before the Eid prayer and it is Sadaqah (i.e. voluntary charity) for the person who pays it after the Eid prayer."
This hadith draws our attention to the social aspect of Zakat al-Fitr through the phrase: "as food for the needy." It serves as an example of the Islamic system of solidarity. The social benefits of Zakat al-Fitr can be understood through the following points:
1. Easing the Burden on the Needy and Fulfilling Their Needs
Zakat al-Fitr comes at the conclusion of Ramadan and the arrival of Eid al-Fitr. When Eid comes, people rejoice by eating the best food, drinking the finest drinks, and wearing their best clothes. However, the poor often find themselves unable to provide for themselves and their families in terms of food, drink, and clothing. Here, Zakat al-Fitr plays a crucial role in easing their hardships, alleviating their distress, comforting their broken hearts, and shielding them from the shame of poverty.
It is an effective means of protecting the poor from the humiliation of financial hardship, especially for the head of the household, who may feel helpless before his wife and children while others around him enjoy the blessings of Eid.
What is remarkable about Zakat al-Fitr is that it is required to be given from the staple food of the people of the land (1). This ensures that the poor partake in the same food and drink as those in their society, preventing feelings of inferiority or deprivation. One of its key objectives is to spare the poor from humiliation on the day of Eid, as they receive the zakah beforehand, allowing them to meet their needs.
The Islamic emphasis on easing difficulties and fulfilling the needs of the poor is also evident in the discussion among scholars regarding its form—whether it should be given as food or its monetary equivalent. The Maliki, Shafi'i, and Hanbali schools of thought upheld that it must be given in the form of staple food, based on the hadith of Abu Sa'id al-Khudri, who said: "We used to give Zakat al-Fitr as one sa' (a specific measurement) of grain, or one sa' of barley or one sa' of dates, or one sa' of cheese or one sa' of raisins." (Bukhari & Muslim)
However, Imam Abu Hanifa allowed giving the equivalent value in money, considering the needs of the poor (2). This opinion was also supported by scholars such as Hasan al-Basri, Sufyan al-Thawri, and Caliph Umar ibn Abdul Aziz (3). Furthermore, Imam Ibn Taymiyyah emphasized that priority should be given to the best interest of the poor and their specific needs (4).
This scholarly diversity ultimately benefits society, as those who give Zakat al-Fitr in the form of food help meet the dietary needs of the poor, while those who give it as money allow them to meet other essential expenses.
2. Bringing Joy to the Poor and Spreading Happiness in Society
Eid is a day of joy for everyone, and no one should be excluded from its happiness due to poverty or financial hardship. Zakat al-Fitr plays a vital role in bringing joy to the hearts of the needy and putting smiles on their faces on the day of Eid.
The timing of its payment is particularly significant. Scholars unanimously agree that it should be given before the Eid prayer so that the poor are not preoccupied with securing their food and drink, thus ensuring they do not have to beg or feel humiliated. These objectives align with Islam’s emphasis on fostering happiness and dignity.
Maliki and Hanbali scholars even permitted giving it one or two days before Eid (5), while some jurists allowed it to be given as early as the middle of Ramadan (6). Their reasoning was to ensure the poor had sufficient time to prepare for the festivities.
To reinforce this spirit of joy and solidarity, Islam has legislated two significant acts of charity during the two Eids: Zakat al-Fitr during Eid al-Fitr and the ritual sacrifice (Udhiyah) during Eid al-Adha. Both of these acts emphasize the importance of including the poor in communal celebrations, allowing them to partake in the blessings of these occasions. In this way, both the giver and the recipient experience happiness—one through the joy of giving and the other through the joy of being provided for.
3. Strengthening Social Bonds
Zakat al-Fitr is a form of social solidarity, particularly during important occasions like Eid, which often entails additional financial burdens. Unlike other forms of zakah that require the giver to possess a certain amount of wealth, Zakat al-Fitr is required from anyone who possesses enough food for a day (7). Scholars base this ruling on the hadith narrated by Sahl ibn al-Hanzaliyyah, in which the Prophet ﷺ said: "He who begs when he has a sufficiency is simply asking for a great amount of hell." When asked what "suffices" meant, he replied: "Having enough food for a day and a night." (8)
The reasoning behind imposing Zakat al-Fitr on anyone with a day's sustenance is to cultivate a spirit of generosity and expand the culture of giving. This encourages all members of society to contribute according to their means, reinforcing mutual support and care.
Additionally, when the poor witness such acts of kindness and concern from others, their hearts are filled with gratitude rather than resentment. This prevents social unrest and eliminates the need for theft or other desperate measures. The result is a cohesive and well-integrated society in which the bonds between its members are strengthened, creating a community based on love, care, and mutual assistance.
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(1) Al-Majmu' by Al-Nawawi (6/130).
(2) The Kuwaiti Fiqh Encyclopedia (23/343).
(3) Ramadan and the Fiqh of Fasting and Qiyam by Dr. Yusuf Al-Qaradawi, p. 224.
(4) Majmu' al-Fatawa by Ibn Taymiyyah (1/299).
(5) The Kuwaiti Fiqh Encyclopedia (23/341).
(6) Al-Mughni by Ibn Qudamah (4/300).
(7) The Kuwaiti Fiqh Encyclopedia (23/337).
(8) Narrated by Abu Dawood (1629) and Ahmad (17625).
