Question:
Can I pay Zakatu Al-Fitr (زكاة الفطر) in another country?

Shaykh Al-Muhaddith #Abdullah_As_Saad's answer:

➡️ "Usually you should pay Zakatu Al Fitr in the country you live in. However, if there are hardly any needy and poor in the country or there is great poverty in other countries, you can also pay in another country. The same applies if you want to pay Zakatu Al-Fitr to relatives who live elsewhere. "

🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)


https://news.1rj.ru/str/As_Saad_ENG

Ramadhān Q&A | Fatāwā 436

Q: [Regarding] the one who dies in Ramadhan. Are his family obligated to give zakat al-fitr on his behalf?

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Shaykh Sulayman ibn Nasir al-'Alwan was asked if Zakat al-Fitr can be paid in money or only by food.

He responded by saying: the Majority of the Imams have gone to say that it's not permissible to take out Money for Zakat al-Fitr. Imam Ahmad said: "I fear that it won't suffice, [because] it's in opposition to the Sunnah of the Messenger of Allah صلى الله عليه وسلم” and this is the Madhab of Malik and al-Shafi’i. And al-Imam Ibn Hazm said: "Money does not suffice in any case to begin with, because that is not what the Messenger of Allah صلى الله عليه وسلم has mandated"

And ’Ata’, al-Hasan al-Basri, ‘Umar ibn ’Abdul ’Aziz, ath-Thawri, Abu Hanifah and others have gone towards the permissibility of paying [Zakat al-Fitr] with Money instead of Food.
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I should have done more. I shouldn’t have wasted my time. These are regrets we are all familiar with. However, we still have precious hours remaining. Let us make the most of them.

The Prophet ﷺ said, “Indeed, deeds are only judged by their endings” [Bukhārī]

Ibn al-Jawzī (raḥimahullāh) writes:

“When the race horse knows that it is nearing the end of the track, it exerts all of its effort to win the race. Do not allow the race horse to be cleverer than you. Indeed, deeds are judged by their conclusions. Thus, if you didn’t do well with welcoming Ramaḍān then perhaps you will do better bidding it farewell.”
——————

Ibn Rajab (raḥimahullāh) reminds us:

“O Servants of Allah! Ramaḍān is ending, and very little of it remains: whoever from you spent it well should finish it the same way; and whoever is falling behind should finish it in the best manner, for the reward of actions are determined by their ending.”
—————

Let us not waste these last precious moments doing Eid preparations. Let us not become complacent about attending the tarāwīḥ prayers, just because the imām has finished the recitation (khatm) of the Qur’ān.

•Life With Allāh

@watasimuholdfast90

“What matters the most are excellent endings, not faulty beginnings.”

– Ibn Taymiyyah (raḥimahullāh)

@watasimuholdfast90

Contrary to popular belief, Laylatul Qadr most likely moves and is not fixed for a specific day such as the night of 27th only and Allah knows best.

Read for details:

https://news.1rj.ru/str/KnowYourRabb/2679

At the end of Ramadan, we all think: "If only I had done more!"

So imagine the regret at the end of our lives.

"You will feel overwhelmed if
your focus remains on the actions alone...

...but you will find immense peace if your focus remains on attaining ikhlaas, in seeking sincere moments between yourself and Allah- when you are
humbled entirely, when you are in isolation with Him, completely vulnerable before Him, when you've emptied your heart and mind from the distractions and the dunya, when you yearn for His forgiveness, when you long for His guidance to be poured into your heart.

A single tear of sincerity that falls from your eyes from this is more beloved to Allah than all those actions you engage in mindlessly with a distracted heart."

Ps: not to be misinterpreted as giving up striving

You didn't spend much time on pondering over the ayat of Allah ? Or did you realize that these 26 days passed by very quickly? No worries, if you do well in the remaining days of Ramadan, at least you will be satisfied that you ended it well, and that is what we will remember for a long time, and that is how Allah will be pleased with you.

It's not too late, take these few remaining days to repent to Allah. If you do not take this opportunity, you will regret it a lot on the day of Eid, that you did not utilize much of your time in worship during this blessed month which comes only once a year.

What kind of celebration is this on the day of Eid, where one shows outer happiness but their heart remains unsatisfied, filled with regret for not repenting to Allah or not reflecting upon His ayat? But if the heart does not feel such emotions, then it is like a living body without a soul, a state of a dead heart.

“The entire dunya is a month of fasting for the muttaqeen”

Ibn Rajab al-Hanbali, in his beneficial work, Lataa’if al-Ma’aarif, wrote the following beautiful words:

الدنيا كلّها شهرُ صيامِ المتقين ، وعيدُ فِطرِهم يوم لقاءِ ربِّهم ، ومعظمُ نهار الصيام قد ذَهَبَ ، وعيدُ اللِّقاء قد اقترَبَ

The entire dunya is a month of fasting for the muttaqeen, and their ‘Eid al-fitr is the day of meeting their Lord. And most of the days of fasting have already passed, and the ‘Eid of meeting is swiftly approaching.

[Lataa’if al-Ma’aarif pg 85]




And in another part of the same work, he expanded on this theme by writing:

قال بعض السلف : صم الدنيا واجعل فطرك الموت . الدنيا كلها شهر صيام المتقين ، ويصومون فيه الشهوات المحرمات ، فإذا جاءهم الموت فقد انقضى شهر صيامهم واستهلوا عيد فطرهم.

And some of the Salaf said: Fast this dunya and make your breaking of the fast death. The entire dunya is a month of fasting for the muttaqeen, and they fast from their unlawful desires. So when death comes, it has completed their month of fasting and ushered in their ‘Eid al-Fitr.





وقد صمت عن لذات دهري كلها * ويوم لقاكم ذاك فطر صيامي

I have fasted from my appetites the entire time
And the day of their meeting, that is the breaking of my fast





من صام اليوم من شهواته أفطر عليها بعد مماته ، ومن تعجّل ما حرّم عليه قبل وفاته عُوقب وحرمانه في الآخرة وفواته ، وشاهد ذلك قوله تعالى : (أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا ) الآية . وقوله النبي ﷺ : (مَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا لَمْ يَشْرَبْهَا فِي الآخِرَةِ ) ، و (مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا فَلَنْ يَلْبَسَهُ فِي الآخِرَةِ ) . ـ


Whoever fasts from his desires today breaks that fast after his death. And whoever hastens unto what has been forbidden for him before his death incurs the punishment of being deprived of it in the hereafter and for eternity.




And a witness to that is الله’s statement:

أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُ‌ونَ فِي الْأَرْ‌ضِ بِغَيْرِ‌ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ

You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient [46:20]





And also the statement of the Prophet (ﷺ), “Whoever drinks intoxicants in this world, he will not drink it in the Hereafter.” and “Whoever wears silk in this world shall not wear it in the Hereafter.”


[Lataa’if al-Ma’aarif pg. 278]

Al-Imām Wakī’ ibn al-Jarrāh رحمه الله stated:

The parable of Zakāt al-Fitr is to the month of Ramadān like the prostration of forgetfulness is to prayer. Zakāt al-Fitr makes up for deficiencies in fasting just as the prostration [of forgetfulness] makes up for deficiencies in prayer.

Tāreekh Baghdād, 11/576

Imām Ibn Rajab al-Hanbali رحمه الله mentioned the following while discussing the end of the month of Ramadan:

[كتب عمر بن عبد العزيز إلى الأمصار يأمرهم بختم شهر رمضان بالإستغفار والصدقة ، صقدة الفطر ؛ فإن الصدقة الفطر طهرة للصائم من اللغو والرفث . والإستغفار يرقع ما يحرق من الصيام باللغو والرفث . ؛ ولهذا قال بعض المتقدمين : إن الصدقة الفطر للصائم كسجدتي السهو للصلاة .]

'Umar ibn 'Abd al-'Azeez wrote to the major cities commanding them to conclude Ramadan with seeking forgiveness and charity - meaning the zakah al-fitr. For the zakah al-fitr serves as a purification for the fasting person from whatever vile language or actions he may have done, while seeking forgiveness serves to repair what vile language and actions ate away of the fast.

It was for this reason that some of the earlier people said, "The relationship of the Zakat al-fitr to the fasting person is like the relationship of the prostration of forgetfulness to the prayer."

[Latā'if al-Ma'ārif pg. 383]

#NEW | Can Zakat ul-Fitr Be Paid in Cash? | (28) Ramadān 1445 Q&A

Al-Bukhaari (1510) and Muslim (985) narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said:

We used to pay zakat al-fitr at the time of the Messenger of Allah (blessings and peace of Allah be upon him) on the day of al-Fitr, a saa‘ of food. Abu Sa‘eed said: And our (staple) food was barley, raisins, dried yoghurt and dates.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said in Majmoo‘ al-Fataawa (25/68):

If the people of a region eat one of these types of food as a staple food, it is undoubtedly permissible to give it for zakat al-fitr. But can they give staple foods other than that, such as if they eat rice and corn as staple foods, can they give wheat or barley, or is it acceptable for them to give rice and corn? There is a well-known difference of opinion concerning that, but the most correct view is that it should be given in the form of what he eats as a staple food, even if it is not one of these types. This is the view of the majority of scholars, such as ash-Shaafa‘i and others, because the basic principle with regard to charity is that it is enjoined as a means of helping the poor as Allah, may He be exalted, says (interpretation of the meaning): “on a scale of the average of that with which you feed your own families” [al-Maa’idah 5:89]. The Prophet (blessings and peace of Allah be upon him) enjoined zakat al-fitr: a saa‘ of dates or a saa‘ of barley, because that was the staple food of the people of Madinah. If that had not been their staple food, and their staple food had been something else, he would not have obliged them to give something that was not their staple food, just as Allah did not enjoin that in the case of expiation [for broken oaths, as mentioned in al-Maa’idah 5:89].