Can we say to the one who permits paying the value in zakat al-fitr
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The questioner : On Friday, this point was raised regarding the issue of substitution in the matter of fitr charity, and so on.
The Shaykh : Fitr charity.
The questioner : Yes, regarding fitr charity, that zakat al-fitr is paid out in money, and they were discussing some of the madhhab scholars on this issue, soThe Shaykh : Ahmad was recalling the opinion of Ibn Hazm on this issue, or on another, regarding the issue of substitution, and he said to him, why don't we also say substitution? Since you permit substitution, instead of a person going to the Ka'bah, he performs tawaf around any house. If you say it is not permissible because the text has come down, likewise, the text has come down for fitr charity. And if you say that the public interest (maslahah) permits it, meaning that here too the public interest is present, is your argument good, O my Shaykh, for example?
The Shaykh : I did not understand.
The questioner : He said, since you permit us to pay out money instead of food in fitr charity, likewise, say that instead of a person performing Hajj to the Ka'bah, he performs Hajj to any other house in its place. Meaning, this is an obligation imposed on those who advocate for substitution due to the presence of public interest, for example. It is an obligation that binds them.
The Shaykh : No... and between the one who is obligated to say... as this jurist said, this is a matter agreed upon by the scholars. The one who says it is by value does not say so, although we consider him wrong, out of worship, but rather out of a misconception, meaning that this benefits the poor, that it is more beneficial for the poor. But no one says that Hajj to other than the House of Allah is more beneficial; rather, it is beneficial like Hajj to the House of Allah, so that they are bound by this obligation.
The questioner : Good. May Allah reward you with good.
The Shaykh : Fitr charity.
The questioner : Yes, regarding fitr charity, that zakat al-fitr is paid out in money, and they were discussing some of the madhhab scholars on this issue, soThe Shaykh : Ahmad was recalling the opinion of Ibn Hazm on this issue, or on another, regarding the issue of substitution, and he said to him, why don't we also say substitution? Since you permit substitution, instead of a person going to the Ka'bah, he performs tawaf around any house. If you say it is not permissible because the text has come down, likewise, the text has come down for fitr charity. And if you say that the public interest (maslahah) permits it, meaning that here too the public interest is present, is your argument good, O my Shaykh, for example?
The Shaykh : I did not understand.
The questioner : He said, since you permit us to pay out money instead of food in fitr charity, likewise, say that instead of a person performing Hajj to the Ka'bah, he performs Hajj to any other house in its place. Meaning, this is an obligation imposed on those who advocate for substitution due to the presence of public interest, for example. It is an obligation that binds them.
The Shaykh : No... and between the one who is obligated to say... as this jurist said, this is a matter agreed upon by the scholars. The one who says it is by value does not say so, although we consider him wrong, out of worship, but rather out of a misconception, meaning that this benefits the poor, that it is more beneficial for the poor. But no one says that Hajj to other than the House of Allah is more beneficial; rather, it is beneficial like Hajj to the House of Allah, so that they are bound by this obligation.
The questioner : Good. May Allah reward you with good.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.