Hanafi Proof for using Money to Pay Zakat al-Fitr

In this post, we are responding to a  misleading article circulated by the deviant Salafis claiming that cash or currency cannot be used to pay Zakat al-Fitr.

Although the Salafis are brain-dead deviants, what prompted this response is that they are claiming through their post that those who use money for paying zakat al-fitr are “blind following of some schools of thought”.

The Salafi Jaahils out of their hatred for Hanafi Madh-hab have gone to an extent that they have even ignored the proofs where the Salaf have accepted money as an option for the payment of Zakat al-Fitr.

In their personal enmity towards the Hanafi Madh-hab, whatever daleel the followers of the Madh-hab present are termed by them as mere “blind-following” as if like the Hanafi Madh-hab doesn’t have proofs for their practices at all. May Allah save the Ummah from the dajjalism of the Salafi Sect. Aameen.

First we will present their moronic arguments (in red) and then the brief response will follow:

Doubt/Misconception:

USING MONEY TO PAY ZAKAT AL -FITR IS ACCEPTABLE

The blind following of some schools of thought, ignorance of the Prophetic Sunnah, and making frivolous excuses—such as using money to pay Zakāt al-Fiṭr is much more beneficial to the poor, or using money to pay it is easier upon a person—have caused many people to pay their Zakāt al-Fiṭr using money.
Shaykh Ṣāliḥ ibn Fawzān al-Fawzān ( ﺣﻔﻈﻪ ﺍﻟﻠﻪ ) said: “As for paying the value of Zakāt al-Fiṭr, then it is in opposition to the Sunnah. This is unacceptable as there are no reports of the Prophet (ﷺ ) or the Companions ( ﺭﺿﻲ ﺍﻟﻠﻪ ﻋﻨﻬﻢ ) ever paying its value.” 78 (Al-Mulakkhaṣ al-Fiqhī, pg. 353.)

Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (ﺭﺣﻤﻪ ﺍﻟﻠﻪ) was asked: “Many poor people say currently that they prefer money over food for their Zakāt al-Fiṭr because money is more beneficial to them then food, so is using money to pay Zakāt al-Fiṭr permissible?”

He (ﺭﺣﻤﻪ ﺍﻟﻠﻪ) said: “In my opinion, using money to pay Zakāt al-Fiṭr is impermissible in any circumstance. Food should be give instead. If the poor person wishes, he may sell the food and benefit from the money. As for the one paying Zakāt al-Fiṭr, then he must give food.
79 Majmū‘ Fatāwá wā Rasāʾil al-ʿUthaymīn, vol. 18, pg. 277

He (ﺭﺣﻤﻪ ﺍﻟﻠﻪ) was also asked: “What is your view concerning the statement of Imām Mālik (ﺭﺣﻤﻪ ﺍﻟﻠﻪ): ‘Verily, Zakāt al-Fiṭr is only payed in food, not money?’”
He (ﺭﺣﻤﻪ ﺍﻟﻠﻪ) responded: “The opinion of Imām Mālik is that of Imām Aḥmad and Imām al-Shāfi‘ī (ﺭﺣﻤﻬﻢ ﺍﻟﻠﻪ), and it’s correct.”

80 Majmū‘ Fatāwá wā Rasāʾil al-Uthaymīn, vol. 18, pg. 279. (End of the Salafi deception)

RESPONSE:

The view that it is permissible to give the cash equivalent of Ṣadaqat al-Fiṭr is established from al-Ḥasan al-Baṣrī (21 – 110 H), and ‘Umar ibn ‘Abd al-‘Azīz (63 – 101 H). These are both great imāms of the Salaf who came a generation before Imām Abū Ḥanīfah. Moreover, the Kūfan imām, Abū Isḥaq al-Sabī‘ī (33 – 127 H), said he found his seniors (from the ṣaḥābah and senior tabi‘īn) giving the cash equivalent for Ṣadaqat al-Fiṭr.

Ibn Abī Shaybah reported: “Wakī‘ narrated to us from Qurrah (ibn Khālid) (d. 155): A letter of ‘Umar ibn ‘Abd al-‘Azīz came to us about Ṣadaqat al-Fiṭr: a half ṣā‘ on behalf of every person, or its value of half dirham.” (Muṣannaf Ibn Abī Shaybah, 6:508)

He also reported: “Wakī‘ narrated to us from Sufyān (al-Thawrī) from Hishām (ibn Ḥassān) from al-Ḥasan (al-Baṣrī): ‘There is no problem with giving dirhams for Ṣadaqat al-Fiṭr.’” (ibid.)

He also reported: “Abu Usāmah narrated to us from Zuhayr: I heard Abū Isḥāq (al-Sabī‘ī) say: ‘I encountered them and they would give the Ṣadaqah of Ramaḍān in dirhams according to the value of food.’” (ibid.)

Note, Abū Ishaq al-Sabī‘ī was, like Ibrāhīm al-Nakha‘ī, one of the most learned companions of the students of Ibn Mas‘ūd (raḍiyallāhu ‘anhu). He learnt from several ṣahabah including Mu‘āwiyah, Ibn ‘Abbās, al-Barā’ ibn ‘Ᾱzib, Zayd ibn Arqam and ‘Abdullah b ‘Amr b al-‘Ᾱṣ (raḍiyallāhu ‘anhum). It is said he heard from a total of about 40 ṣaḥābah. Hence, this testimony from Abū Ishaq al-Sabī‘ī proves the practice of giving money as Ṣadaqat al-Fiṭr was something established from the early Salaf.

In terms of evidence from the Sunnah, there is a narration of Bukhari where Mu’adh (radiyallahu anhu) took Zakat of the people of Yemen not from the actual wealth on which it was due but from the equivalent of the price from commodities, and sent this to Madinah to the Prophet (sallallahu alayhi wasallam).
Hanafis understand the obligation to be for the purpose of benefiting the poor, which is a comprehensible purpose, which can be fulfilled by money. This is different from the Udhiyah (Qurbani) or animal slaughter in Hajj, as the purpose there is essentially a ritual: to spill the blood of the animal, so it cannot be replaced by money. (Sharh Mukhtasar al-Tahawi, 2:364-9)
Answered by Mufti Zameelur Rahman (The beginning of the post is our comment).

One thought on “Hanafi Proof for using Money to Pay Zakat al-Fitr”

  1. I appreciate you are responding to some posts which probably were very provocative but you are still responsible for your constant. You definitely need to work on your language and mannerism especially if you are responding from our Hanafi side because you are only coming across as crass and arrogant. No one will actually read your argument when it’s infested with careless and offensive language.

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