In an episode of the Namaa Podcast, produced by the Zakat Affairs Administration in the State of Qatar, the program host Mr. Ahmed Al-Janabi discussed one of the issues that concerns Muslims most in the final days of Ramadan each year—Zakat al-Fitr in particular.
The episode began by discussing the differences between Zakat al-Fitr and Zakat on wealth. Zakat al-Fitr is linked to a specific and narrow time frame, and it relates to the individual rather than to wealth. Therefore, it is calculated based on the individuals a Muslim supports within their household, in addition to themselves.
Al-Hajri explained that the obligation of Zakat al-Fitr begins at sunset on the last day of Ramadan. This close link to time is one reason why many questions arise about it, as people begin to feel the limited time available to perform this act of worship as Eid approaches.
The guest of the episode also addressed the religious wisdom behind the obligation of Zakat al-Fitr, emphasizing that it is not merely a financial act, but a compensatory act of worship that purifies the fasting person from idle talk and inappropriate behavior and makes up for any shortcomings in acts of devotion.
Al-Hajri also stressed its social purpose. It is narrated from Abdullah ibn Umar in Al-Sunan al-Kubra by Al-Bayhaqi that he said:
“The Messenger of Allah ﷺ commanded us to give Zakat al-Fitr on behalf of every young and old, free person and slave, a sa‘ of dates or barley. He said: raisins and dried yogurt would also be brought to them and they accepted it from them. We were instructed to give it before going out to the prayer, and the Messenger of Allah ﷺ ordered that it be distributed among them, saying: ‘Make them self-sufficient on this day so that they do not have to go around asking.’”
Here, Al-Hajri moved the discussion of Zakat al-Fitr beyond being merely a religious obligation to a ritual that completes the fast and spreads joy among Muslims. Timing, therefore, is part of its meaning, because delaying it deprives the poor of its benefit at the central moment of Eid.
While discussing the conditions of Zakat al-Fitr, Al-Hajri distinguished between Zakat on wealth and Zakat al-Fitr. The former has a specific minimum threshold (nisab) and a known time period, while the latter only requires that a Muslim possess more than what is needed for their basic needs and daily sustenance on the night of Eid. Thus, it is obligatory for nearly all Muslims, with the exception of those who do not have enough for their daily sustenance.
Al-Hajri then answered a common question: if someone pays the amount of Zakat al-Fitr at the beginning of Ramadan to a charity or official institution to relieve themselves of the responsibility, have they fulfilled the obligation?
He explained the difference between giving and authorizing. In such cases, the person authorizes a trusted organization to distribute it at the proper time. In this way, the individual’s responsibility is fulfilled, while the duty of delivering it at the correct time remains with the authorized institution.
When Al-Janabi asked about delaying Zakat al-Fitr until after the Eid prayer, Al-Hajri cited what was reported by Al-Daraqutni in his Sunan, from Abdullah ibn Abbas that the Messenger of Allah ﷺ said:
“Zakat al-Fitr is a purification for the fasting person from idle talk and obscene speech and a provision for the poor. Whoever gives it before the prayer, it is an accepted zakat; and whoever gives it after the prayer, it is a charity among charities.”
Al-Hajri explained that this hadith carries a warning emphasizing the importance of adhering to the proper time rather than questioning the obligation itself. Whoever intentionally delays it despite being able to give it commits a sin. However, if someone delays it due to forgetfulness or oversight, some scholars have allowed it to be made up later. Nevertheless, the timing remains part of the act of worship, like other acts that must be performed within specific times.
Al-Hajri also mentioned that the Zakat Affairs Administration in Qatar studied various textual evidences and concluded that the amount of Zakat al-Fitr is approximately 2.5 kilograms of rice per person. He gave a simple example: for a family of four, the head of the household should give 10 kilograms.
The most debated question was then raised: Should Zakat al-Fitr be given in cash or in food?
Al-Hajri explained that the majority of scholars hold that it should be given as food, as indicated in the textual sources, while the Hanafi school permits giving its monetary equivalent if it better serves the interests of the poor.
He then suggested a practical solution that avoids confusion between the two opinions: the payer may give the monetary value to a trusted organization, which will then purchase food and distribute it to the needy at the proper time. In this way, the obligation is fulfilled in a manner consistent with the textual evidence and reassuring for those who wish to avoid scholarly disagreement.
In this context, Al-Hajri clarified that when the administration receives money, it does not treat cash as the original form. Rather, it receives a fixed amount per individual and converts it into food for those who do not have daily sustenance. He emphasized that this process is done without administrative fees, ensuring that the zakat reaches its recipients in full.
Regarding those on whose behalf Zakat al-Fitr must be paid within the household, Al-Hajri stated that the determining factor is financial responsibility—such as one’s spouse, children, and parents if they are under one’s care.
As for those whose expenses are not the responsibility of the head of the household—such as domestic workers or drivers who receive salaries and have financial independence—it is not obligatory to give it on their behalf. However, it may be given for them with their permission as an act of cooperation rather than obligation. He noted that the determining factor is not simply whether someone lives in the house, but whether their financial maintenance is the payer’s responsibility—even if they are traveling.
Speaking about eligible recipients, Al-Hajri pointed out that the apparent spread of prosperity should not obscure the existence of people within society who genuinely struggle, some of whom may not even have enough food for a single day.
He mentioned examples such as indebted individuals whose accounts have been frozen and who therefore face financial hardship. He emphasized that the Zakat Affairs Administration maintains lists of eligible beneficiaries based on careful case studies.
At the same time, Al-Hajri did not discourage those who wish to distribute Zakat directly by personally seeking out people in need. He stated that if someone appears poor and accepts zakat, they should be treated as deserving, while also recommending kindness and dignity in giving so that generosity does not become a source of embarrassment.
When the discussion turned to transferring Zakat al-Fitr outside the country—especially in light of crises in Palestine, Sudan, Yemen, and other regions—Al-Hajri stated that the preferred practice is to distribute it to the poor within the payer’s country, noting that Zakat al-Fitr is connected to the individual and is therefore usually given where the payer resides, though he acknowledged that there is scholarly disagreement on this matter.
Al-Hajri also addressed the question of how the official authority determines the monetary value of Zakat al-Fitr. He explained that the administration consults relevant official bodies responsible for pricing the selected food items and bases the value on average market prices, with annual reviews to ensure fairness and accuracy. He noted that the stability of the Zakat al-Fitr amount in recent years is linked to the availability and support of rice.
In a notable closing point, Al-Hajri encouraged the public to try distributing Zakat al-Fitr themselves, not because delegating the task is discouraged, but because the spiritual experience differs when a person personally buys the food, searches for those in need, and witnesses the impact of the act of charity on people’s faces—compared to simply making a payment with the press of a button.
