Explanation of the author's statement: "And it is disliked in the remainder, and he makes it up after his day as a sinner."
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The Shaykh : He said "And it is disliked in the remainder". "Disliked" means that it is disliked to give out zakat al-fitr in the remainder of the day of Eid after the prayer. This is the third time for giving it out: a time of dislike from the Eid prayer until the setting of the sun on the day of Eid. This is the time of dislike; it is disliked in the remainder. This is because giving it out after the prayer deprives the poor of part of the intended benefit of enriching them on this day. It deprives them of part of the intended benefit of enriching them on this day, because they do not achieve wealth except after? After the prayer. And what should be done is to give it to them before they pray, so that the joy encompasses them for the whole day. This is what the author (may Allah have mercy on him) held: that it is disliked from after the prayer until the setting of the sun on the day of Eid. Giving it out is disliked.
And the correct view is that giving it out is forbidden and that it does not suffice. The author holds that it suffices, but with dislike. And the correct view is that delaying it until after the prayer is forbidden and that it does not suffice. The evidence for this is the hadith of Ibn 'Umar:Sunan an-Nasa'i 2521Sahih (Darussalam) If he delays it until the people have prayed, he has done a deed for which there is no command from Allah and His Messenger. And a deed for which there is not the command of Allah and His Messenger is rejected, by the saying of the Prophet (peace and blessings be upon him): Sahih Muslim 1718b Rather, the hadith of Ibn 'Abbas is explicit in this. The Prophet (peace and blessings be upon him) said: Sunan Abi Dawud 1609Hasan (Al-Albani) And this is explicit in that it is what? It does not suffice. If it does not suffice, then the person has left an obligation upon him by explicit text.
The Messenger of Allah (peace and blessings be upon him) made zakat al-fitr obligatory upon the Muslims. So by that, he becomes a sinner, and it is not accepted as zakat al-fitr. Now, if someone says, "I gave it out after the prayer intentionally," and if we say that it does not suffice as zakat al-fitr, does it suffice as voluntary charity? Yes?
The questioner : ... .
The Shaykh : The hadith,Sunan Abi Dawud 1609Hasan (Al-Albani).
The questioner : ... .
The Shaykh : No. The one who has an excuse, even after the prayer, is excused. But it is said: The Prophet (peace and blessings be upon him) only said, "It is a charity from among charities," with its delay from its time and his intention being the obligatory act, which does not suffice. It is playing with the ruling. We say this because its benefit is extensive. If its benefit were restricted, it would not be accepted from him, neither as an obligation nor as a voluntary act. But this has extensive benefit, and extensive benefit is such that a person is rewarded for what people benefited from, even if he did not intend it. For example, one who plants or plants palm trees, and birds and beasts eat from it, is he rewarded for that or not? He is rewarded, even though he has the scaring device for the birds; whenever he sees the birds, he shoots at them so they do not eat from the grapes or the fruit. And yet, if they eat, he is rewarded. So extensive benefit has goodness, even if one does not intend it. Have you seen the saying of Allah the Exalted:[An-Nisa 4:114] There is goodness in this [An-Nisa 4:114] So He made the goodness in these three things absolute, even if the person did not intend to draw near to Allah. And the great reward is for the one who draws near to Allah. So things whose benefit is extensive have a special status. Now.
The author says: "And he makes it up after his day as a sinner". "Makes it up" What? Zakat al-fitr, after his day as a sinner. If he did it intentionally, then according to this, the giving out of zakat, or the time for giving out zakat, is in four categories: permissible, recommended, disliked, and forbidden.
The permissible is one or two days before Eid. The recommended is the morning of Eid before the prayer. The disliked is after the prayer until the setting of the sun on the day of Eid. The forbidden is after the setting of the sun on the day of Eid, and it becomes a make-up. The apparent meaning of the author's words is that on the day of Eid it is performed as its due, and after that it is a make-up. And the correct view, and what the evidence requires, is that if he delays it from the prayer on the day of Eid, it is not accepted from him as zakat, but it is voluntary charity, and he becomes a sinner, based on the principle indicated by the texts: that every time-bound act of worship, if a person intentionally takes it out of its time, it is not accepted from him. For this reason, we said regarding those who did not pray in the beginning of their lives, and then Allah granted them guidance, that they do not make up the prayers, because they intentionally took the prayer out of its time. This is if we do not rule that they are disbelievers. But if we rule that they are disbelievers, then they do not make up the prayers, because a disbeliever, when he becomes a Muslim, is not ordered to make up prayers. Yes?
The questioner : ... .
The Shaykh : Yes. We remain with the one who has an excuse. If a person is excused such that he has appointed someone to give out his fitrah, saying, "O so-and-so, I am going to travel; this is my fitrah, give it out," and when he returns from the journey, he finds that his agent did not do it, then he is excused and makes it up without being a sinner, even if the days of Eid have passed, by analogy with prayer, where the Prophet (peace and blessings be upon him) said:.
Likewise, if the news of Eid comes suddenly and he is unable to deliver it to the poor person except after the prayer, then what is it? He is excused and does not become a sinner. Now.
If Eid comes to him while he is traveling in the desert and he has no one to give it to, does it drop off due to the absence of the place, like a hand if it is cut off, in which case washing it drops off? Or do we say it remains in his liability? The safest is that it remains in his liability, and we say: give it out, even after the time of Eid. And the possibility that it drops off in this case is strong, because the place is not present. Yes?
The questioner : If it is ... .
The Shaykh : I think the guidance of Allah came before.
And the correct view is that giving it out is forbidden and that it does not suffice. The author holds that it suffices, but with dislike. And the correct view is that delaying it until after the prayer is forbidden and that it does not suffice. The evidence for this is the hadith of Ibn 'Umar:
the Messenger of Allah enjoined that Sadaqatul Fitr should be given before the people go out to pray
أمر أن تؤدى قبل خروج الناس إلى الصلاةHe who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملا ليس عليه أمرنا فهو ردIf anyone pays it before the prayer (of 'Id), it will be accepted as zakat. If anyone pays it after the prayer, that will be a sadaqah like other sadaqahs (alms).
من أدّاها قبل الصلاة فهي زكاة مقبولة ومن أدّاها بعد الصلاة فهي صدقة من الصدقاتThe Messenger of Allah (peace and blessings be upon him) made zakat al-fitr obligatory upon the Muslims. So by that, he becomes a sinner, and it is not accepted as zakat al-fitr. Now, if someone says, "I gave it out after the prayer intentionally," and if we say that it does not suffice as zakat al-fitr, does it suffice as voluntary charity? Yes?
The questioner : ... .
The Shaykh : The hadith,
If anyone pays it after the prayer, that will be a sadaqah like other sadaqahs (alms).
ومن أداها بعد الصلاة فهي صدقة من الصدقاتThe questioner : ... .
The Shaykh : No. The one who has an excuse, even after the prayer, is excused. But it is said: The Prophet (peace and blessings be upon him) only said, "It is a charity from among charities," with its delay from its time and his intention being the obligatory act, which does not suffice. It is playing with the ruling. We say this because its benefit is extensive. If its benefit were restricted, it would not be accepted from him, neither as an obligation nor as a voluntary act. But this has extensive benefit, and extensive benefit is such that a person is rewarded for what people benefited from, even if he did not intend it. For example, one who plants or plants palm trees, and birds and beasts eat from it, is he rewarded for that or not? He is rewarded, even though he has the scaring device for the birds; whenever he sees the birds, he shoots at them so they do not eat from the grapes or the fruit. And yet, if they eat, he is rewarded. So extensive benefit has goodness, even if one does not intend it. Have you seen the saying of Allah the Exalted:
No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people
لا خير في كثير من نجواهم إلا من أمر بصدقة أو معروف أو إصلاح بين الناسAnd whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.
ومن يفعل ذلك ابتغاء مرضات الله فسوف نؤتيه أجرا عظيماThe author says: "And he makes it up after his day as a sinner". "Makes it up" What? Zakat al-fitr, after his day as a sinner. If he did it intentionally, then according to this, the giving out of zakat, or the time for giving out zakat, is in four categories: permissible, recommended, disliked, and forbidden.
The permissible is one or two days before Eid. The recommended is the morning of Eid before the prayer. The disliked is after the prayer until the setting of the sun on the day of Eid. The forbidden is after the setting of the sun on the day of Eid, and it becomes a make-up. The apparent meaning of the author's words is that on the day of Eid it is performed as its due, and after that it is a make-up. And the correct view, and what the evidence requires, is that if he delays it from the prayer on the day of Eid, it is not accepted from him as zakat, but it is voluntary charity, and he becomes a sinner, based on the principle indicated by the texts: that every time-bound act of worship, if a person intentionally takes it out of its time, it is not accepted from him. For this reason, we said regarding those who did not pray in the beginning of their lives, and then Allah granted them guidance, that they do not make up the prayers, because they intentionally took the prayer out of its time. This is if we do not rule that they are disbelievers. But if we rule that they are disbelievers, then they do not make up the prayers, because a disbeliever, when he becomes a Muslim, is not ordered to make up prayers. Yes?
The questioner : ... .
The Shaykh : Yes. We remain with the one who has an excuse. If a person is excused such that he has appointed someone to give out his fitrah, saying, "O so-and-so, I am going to travel; this is my fitrah, give it out," and when he returns from the journey, he finds that his agent did not do it, then he is excused and makes it up without being a sinner, even if the days of Eid have passed, by analogy with prayer, where the Prophet (peace and blessings be upon him) said:
Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.
من نام عن صلاة أو نسيها فليُصلّها إذا ذكرهاLikewise, if the news of Eid comes suddenly and he is unable to deliver it to the poor person except after the prayer, then what is it? He is excused and does not become a sinner. Now.
If Eid comes to him while he is traveling in the desert and he has no one to give it to, does it drop off due to the absence of the place, like a hand if it is cut off, in which case washing it drops off? Or do we say it remains in his liability? The safest is that it remains in his liability, and we say: give it out, even after the time of Eid. And the possibility that it drops off in this case is strong, because the place is not present. Yes?
The questioner : If it is ... .
The Shaykh : I think the guidance of Allah came before.