Ibadah / Acts of Worship

Zakat al-Fitra in Islam and how to pay it

Zakāt al-fiṭra (Arabic: زكاة الفطرة) or zakāt al-fiṭr (Arabic: زكاة الفطر) is an obligatory act in jurisprudence which means to give charity to the needy, by certain amount and method of calculation, on the day of Eid al-Fitr. The obligatory amount of zakat al-fitra upon each person –based on the usual main food- is one sa’ (around 3 Kg.) of either of wheat, barley, date, or raisin; or its equal in cash.

Giving zakat al-fitra is obligatory upon the head of households who are not poor themselves. The time for it, is before the Eid Prayer or zuhr prayer in Eid al-Fitr. The distribution categories of zakat al-fitra are the same as those of zakat. According to the narrations, paying zakat al-fitra completes fasting, secures its acceptance, saves the person from death in the following year, and complements zakat.

Meaning

Fitra has some senses:

The creation, that is the form and appearance of the creature; in this case, the meaning of zakat al-fitra is the charity of the creature, and in the same line, it has been referred to as the charity for the body, since it saves the body from calamities.
Islam; in this case, the meaning of zakat al-fitra is the charity of Islam. The relation between zakat al-fitra and Islam is that of a pillar and a building since zakat is one of the ritualistic pillars of Islam.
Iftar (breaking fast) as opposed to fasting; in this sense, zakat al-fitra means zakat of breaking fast.

In Narrations

Imam al-Sadiq (a) was asked about the exegesis of this verse, “Felicitous is he who pays zakat”; he replied, “it means the one who pays zakat al-fitra”. Then they asked about the exegesis of the following verse, “and [the one who] celebrates the Name of his Lord, and prays.” The Imam replied: “it means the person who goes to the desert (outdoors) then prays (the eid prayer).”

Imam al-Sadiq (a) said, “(one) of the complements of fasting (or the sign of fasting’s completion), is paying zakat, (that is, zakat al-fitra) like the way sending salutation to the Prophet (s) is the complement of prayer; for whoever fasts but does not pay zakat, there’s no fasting for him if abandons it willfully; and whoever abandons salutation to the Prophet (s), there’s no prayer for him. Almighty God has placed zakat before prayer and said: ‘Felicitous is he who pays zakat, and celebrates the Name of his Lord, then prays’.”

Imam ‘Ali (a) says: whoever pays zakat al-fitra, Almighty God will compensate by it whatever (amount) he has skimped of his zakat.

Imam al-Sadiq (a) says, “whoever ends his fasting with nice words or nice actions, Almighty God will accept his fasting.” People asked: “O, son of the Apostle of God! What is the nice word?” He replied: “attestation that there’s no god (literally: person or deity deserving worship) but Allah and the nice action is paying zakat al-fitra.”

Imam al-Sadiq (a) told Mut’ab, his deputy, “go and give zakat al-fitra for each person who is in our household and don’t forget anyone, for if you forget anyone, I fear of missing for that person.” “What is missing?” Mut’ab asked, Imam (a) replied, “Death”.

Obligatory Rule

Zakat al-fitra is one of obligatory worships, that is, when doing it, the person must have the intention of proximity to God for the act to be correct.

Conditions of Obligation

This section is a general introduction to the rulings of a fiqhi topic. The readers should consult the manuals of Islamic law for the specific viewpoints of the mujtahids they follow.

General conditions of taklif; that is, paying zakat al-fitra is not obligatory upon the insane or religiously underage.

Conciseness: zakat al-fitra is not obligatory upon a person who has been unconscious during the last sunset of the month of Ramadan.

Needlessness: zakat al-fitra is not obligatory for the poor. According to the common view among scholars, the religious definition of poor is “a person who has neither potential nor actual sustenance sufficient for one year of his life and his family.”

Some of the previous scholars have defined the poor as the person who does not own as much as one of the zakat limits or its equal in cash. Some scholars have mentioned some details regarding the poor.

The criteria and conditions for the obligation of Zakat al-Fitra must exist for the person from before the last sunset of the month of Ramadan until the sunset actually happens; hereupon, if a person had the conditions of zakat al-fitra’s obligation before the sunset but lost any of them before sunset happens (like he turns insane or poor shortly before sunset) upon such a person zakat al-fitra is not obligatory; however if a person gains some of these conditions afterward -until the eid prayer or the noontime of the Eid’s day- paying zakat al-fitra is recommended for him. Some of the contemporary scholars said: if the conditions are provided sometimes between the sunset and the eid prayer, then paying zakat al-fitra is Obligatory Caution. Some scholars also believe: the existence of conditions during sunset is enough for the obligation of zakat al-fitra, even if they were not provided before that time.

Those upon Whom Zakat Al-Fitra Is Obligatory

All those who live in the house, whether young or old, free or slave, Muslim or infidel, for each of these members, the head of the household must pay zakat al-fitra. Since the head of the household is responsible for paying zakat al-fitra, other members of the house are not required to pay it, even if the head of household ignores his responsibility.

Zakat al-Fitra of the Guest

The host must pay zakat al-fitra for a guest who has spent the last sunset of the month of Ramadan in his house. However, there’s a disagreement among scholars as to whether or not having one meal at a house makes paying zakat al-fitra obligatory upon the host. Some believe that if the use of the word “guest” is correct, then the paying of zakat al-fitra is obligatory upon the host even if the guest arrives shortly before sunset, but some other scholars hold the view that in this particular issue, a guest is meant who is commonly viewed as a member of the household. There are other views as well, like for the zakat al-fitra to be obligatory upon the host, the guest must have spent the whole month of Ramadan in that house, the second half, the last ten nights, the last two nights, or the last night.

Type and Amount

Concerning the type of food for paying zakat al-fitra, the words of jurists are different. Some only have counted wheat, barley, dates, and raisin; some have added corn and curd; the third group has added milk and the last group has added rice to the previous categories. Famous ones from among later scholars defined it as the usual food of most of the people.

The amount of zakat al-fitra for each individual is one sa’ (around 3 kg). In paying Zakat al-Fitra, it is enough to pay equal cash instead of the mentioned amount. Click to pay Zakat al-Fitr.

Time of Obligation

According to the famous view among later scholars, the obligation’s time for zakat al-fitra starts from the last sunset of the month of Ramadan. Some hold the view that it starts from the fajr of the day of Eid al-Fitr (first of Shawwal). The end of the obligation’s period is a matter of disagreement. Some hold it to be the time of eid prayer, others believe it is the noontime of the day of Eid and some extend it to the sunset of the day.

Whether or not it is permissible to pay zakat al-fitra before its obligation time starts, is disputed. According to one view, it is permissible to pay zakat al-fitra from the beginning of the month of Ramadan.

If a person does not pay zakat al-fitra during its obligation time, there are two cases:

During the time of obligation he has singled out the amount of zakat al-fitra from the rest of his wealth and put it in a separate place, with the intention of paying zakat al-fitra, in this case, he can pay this amount even after the obligation’s time.

He has not separated the amount of zakat al-fitra during its obligation time, in this case, the opinions are different; some scholars believe he has committed a sin but does not have any obligation to pay it after its time; those scholars who believe such a person must pay zakat al-fitra have different opinions as to whether he should have the ada’ intention (intention of fulfilling an obligation in its time) or the qada’ intention (intention of fulfilling an obligation after its time).

Distribution Categories

According to the common and famous view among scholars, the categories of distribution of zakat al-fitra are the same as those of zakat; however, it appears from the words of some of early jurists that they limited its distribution to the poor, some contemporary scholars have the same opinion but based on obligatory precaution. According to some scholars, when no Twelver Shi’a is available, giving zakat al-fitra to qasir (mustad’af) non-Shi’a is permissible.

One who pays zakat may pay it directly to the deserving person, i.e., any of the distribution categories, but it is better to give it to the infallible Imam (a) or his deputy.

According to the famous view among scholars, giving less than one sa’ (about 3 kg.) of zakat al-fitra to each of the needy people is not permissible; however, if the number of needy people does not allow such portioned distribution (the number of needy people is more than the collected zakat) it is permissible to give each of them less than one sa’. In the opposite situation, it is permissible to give one needy person more than one sa’, or even giving him up to the amount with which he is not considered needy any longer (i.e., he has the one-year sustenance)

It is recommended that zakat al-fitra be given to the poor among the relatives or neighbors. Also, preferring the virtues and knowledgeable needy person over other normal needy people is recommended.

A Sayyid can receive neither zakat nor zakat al-fitra from a non-Sayyid (rather, he can only receive it from a Sayyid); however, if khums or other contributed charity does not suffice for his life, he may receive zakat from a non-Sayyid.

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Sadaqa (alms) in Islam and how to pay it

Sadaqa, from the Arabic word الصَدَقَة, refers to the voluntary giving of money or property to those in need, purely for the sake of God. This act of charity is a cornerstone of Islamic financial ethics, which emphasizes that wealth should be acquired and spent righteously. While it is impermissible to gain wealth through illicit means, it is equally important to spend it in ways that are pleasing to God. Giving alms stands out as one of the most highly recommended expenditures in Islam. The teachings of the Qur’an and the traditions of the Prophet Muhammad and his household (hadiths) highlight two distinct categories of alms: obligatory and recommended. These sacred texts also detail the specific ways in which alms should be distributed and emphasize that such giving does not diminish one’s possessions but, remarkably, leads to their increase and blessings.

Understanding Sadaqa: A Divine Transaction

At its core, Sadaqa represents an act of spending money for the sake of God. While the broader term “alms” encompasses various forms of charitable giving in Islam, “Sadaqa” is most commonly used to denote money given as a recommended, voluntary act of charity. The specific act of giving one’s wealth for divine reward is known as “taṣadduq” (التصدق), and the wealth distributed in this manner is called “Sadaqa.”

What is the difference between Zakat and Sadaqa?

It is crucial to differentiate Sadaqa from Zakat. Zakat is an obligatory annual levy on a Muslim’s wealth, fulfilling a specific religious duty under certain conditions, with prescribed amounts and designated recipients. Examples of obligatory alms include Zakat, Khums (a fifth of certain earnings), and Fitriyya (a charity given at the end of Ramadan). In contrast, Sadaqa, when used in its general sense, is a voluntary act. It has no fixed amount, nor are its recipients strictly defined, making it a flexible expression of devotion and generosity. This distinction underscores the comprehensive nature of Islamic charity, encompassing both mandatory social welfare contributions and spontaneous acts of kindness.

The Divine Receiver

The immense importance of giving alms is powerfully underscored in the Qur’an, particularly in Chapter 9, verse 104, which states:

أَلَمْ يَعْلَمُوا أَنَّ اللَّـهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَأْخُذُ الصَّدَقَاتِ وَأَنَّ اللَّـهَ هُوَ التَّوَّابُ الرَّحِيمُ

“Do they not know that it is Allah who accepts the repentance of His servants and receives the charities, and that it is Allah who is the All-clement, the All-merciful?”

This verse, as explained in Tafsir-i nimuna, profoundly elevates the significance of Sadaqa. It serves as a strong encouragement for all Muslims to give alms and instructs them to treat the recipients of their charity with utmost respect, recognizing that these donations are ultimately received by God Himself. A profound hadith from Imam al-Sajjad, a revered figure in Islamic history, further illuminates this concept: “Alms goes to the hand of the person in need only after it goes to the hand of God.” This teaching emphasizes the spiritual depth of charity, portraying it as a direct offering to the Divine.

Types of Alms in Islam

Islamic teachings categorize alms into two main types based on their obligation level:

1) Obligatory Alms: These are specific forms of charity that a Muslim is religiously duty-bound to give under certain conditions.

Zakat: An annual obligatory charity on specific types of wealth (e.g., gold, silver, crops, livestock, business goods) once they reach a minimum threshold (nisab) and have been owned for a full lunar year.
Khums: A religious tax of one-fifth on specific categories of income or wealth, particularly prevalent in Shia Islam.
Fitriyya: Also known as Zakat al-Fitr, this is a special charity given at the end of the fasting month of Ramadan, typically a small amount of staple food or its monetary equivalent, distributed before Eid al-Fitr prayers.

2) Recommended Alms (Sadaqa): This type of alms is purely voluntary and is highly encouraged. It carries immense spiritual rewards but has no stipulated amount, nor are its beneficiaries strictly limited to specific categories beyond general need. Any amount, large or small, given to any person in need for the sake of God, falls under this category.

Features and Conditions

As implied by hadiths and the Qur’an, certain conditions need to be met in order for the alms to be valid:

It should be from one’s legitimate possessions and property.

Alms had better be secret.

It should not be accompanied by reproaching the person who is given the alms.

It should be out of pure intentions for God.

It should be from the possessions that one likes (rather than the ones that one wants to get rid of).

The person who gives alms should never take him or herself to be a real owner; rather they should take themselves to be intermediaries between God and His people.

Who are the eligible recipients of Sadaqa?

The Quran specifies eight categories of people who are eligible to receive alms, particularly obligatory alms like Zakat, but these categories also serve as guidance for voluntary Sadaqa:

The Poor people (Fuqara): Those who possess very little or nothing at all, struggling to meet their basic needs.
The Needy people (Masakin): Those who are in difficult circumstances and have insufficient means to sustain themselves comfortaly.
Those Employed to Collect Zakat: Individuals appointed by the Islamic authority to manage and distribute Zakat funds.
Those Whose Hearts Have Been (Recently) Reconciled to Islam (al-mu’allafa qulubuhum): New converts or those whose support is desired for the cause of Islam.
Emancipation of Slaves: Funds used to free people from bondage. While slavery is largely abolished, this category can extend to freeing individuals from oppressive debts or circumstances.
Those in Debt: Individuals burdened by debt, provided they incurred the debt for a permissible reason and are genuinely unable to repay it.
In the Cause of Allah: Funds dedicated to promoting Islam, defending its values, or supporting its institutions and projects that benefit the Muslim community broadly.
The Wayfarer (Ibn al-Sabil): Travelers who find themselves stranded or without sufficient funds to return to their homes, even if they are wealthy in their own lands.

Practical Ways to Give Sadaqa

How to pay Sadaqa:

God has outlined both forbidden and praised methods of giving alms. Understanding these guidelines helps Muslims ensure their acts of charity are spiritually rewarding.

Forbidden Practices:

Giving out of pretentiousness: Any act of charity performed solely to gain praise, recognition, or admiration from people, rather than for God’s pleasure, renders the alms invalid and devoid of divine reward.
Giving followed by reproach: If one gives alms and then reminds the recipient of their generosity, boasts about it, or treats them with contempt, the reward for that charity is lost. This is because such actions hurt the dignity of the recipient and betray the pure intention required for sincere charity.

These two sorts of alms are invalid because they are not given for the sake of God, or if they were given for His sake, one’s intention failed to remain purely for God.

Praised Ways of Giving:

On the other hand, there are two ways of giving alms that are praised and adored by God:

Secret Alms: “If you conceal the alms, that is best for you,” states the Qur’an (2:271). Giving alms secretly is highly virtuous for several reasons: it safeguards the giver from pretentiousness, ensures the purity of intention, and protects the recipient’s dignity from potential humiliation or embarrassment. This method emphasizes the direct connection between the giver and God.

If you conceal the alms, that is best for you. ”
the Qur’an 2:271

Disclosed Alms: While secret giving is preferred, openly giving alms also holds merit. This is praised because it serves as a public encouragement for others to engage in charitable acts, fostering a culture of generosity within the community. It also brings relief and hope to the poor and needy, as they witness compassion and support among their fellow community members, helping to alleviate despair.

You can pay your alms(sadaqa) anonymously from here.

Determining the Amount of Sadaqa

How much Sadaqa should I give? The amount of recommended Sadaqa is not fixed, allowing for flexibility based on individual financial ability. However, Islamic teachings emphasize moderation. One should not be excessively stingy, but also should not give so much that it leads to financial hardship for oneself or one’s dependents. The minimal amount of alms depends on one’s capacity. Remarkably, Islamic traditions teach that even the smallest act of charity is recognized by God; some hadiths indicate that even a single cup of water given with sincerity can count as Sadaqa. The emphasis is on consistency and pure intention, rather than the sheer volume of the donation.

Is it permissible to give Sadaqa online?

In modern times, the methods of giving Sadaqa have expanded. Many Islamic charities and organizations offer online platforms where individuals can securely donate. This includes direct bank transfers, credit card payments, and even emerging options like cryptocurrency donations through verified Islamic charitable institutions. These modern methods allow for efficient and often anonymous giving, aligning with the principles of both secret and disclosed alms, depending on the platform’s features and the donor’s choice.

What is the best way to give Sadaqa?

The best way to give Sadaqa combines pure intention with methods that maximize benefit for the recipient while preserving their dignity. This often means giving secretly, directly to those in need, or through trusted organizations that ensure funds reach the intended beneficiaries efficiently and respectfully.

The Abundant Blessings of Sadaqa

The virtues and blessings associated with giving Sadaqa are extensively highlighted in numerous hadiths, promising both worldly and otherworldly rewards:

Protection from Calamities and Terrible Death:

Imam al-Baqir, a revered Imam, stated: “Sadaqa protects one from 70 sorts of catastrophes as well as terrible death. For a person who gives alms will never undergo a terrible death.” This highlights the protective power of charity against unforeseen misfortunes.

Longevity:

The Prophet Muhammad (peace be upon him) said: “Sadaqa and family ties (silat al-rahim) liven up cities and bring longevity.” This emphasizes the role of charity in fostering healthy communities and extending life.

Physical Healing:

According to a hadith, it is recommended to “Heal your sick relatives by giving sadaqa.” Another tradition specifically suggests that a sick person should give Sadaqa with their own hand, highlighting its potential for spiritual and physical healing.

Removing poverty:

according to a hadith from Imam al-Baqir (a), Beneficence and sadaqa remove poverty.

Spiritual Elevation and Divine Rewards:

What are the spiritual rewards for giving Sadaqa? The Qur’an describes giving alms for God’s sake as a highly beneficial transaction with the Divine. It guarantees numerous divine rewards, protecting individuals from the anxieties of the Day of Judgment and shielding them from divine chastisement.

Removing bad luck: The Holy Prophet (peace be upon him) advised: “Whenever you go through a night to the morning, give an alms to remove the bad lucks of that day from you, and whenever you go through a day to the night, give an alms to remove the bad luck of that night from you.” This emphasizes Sadaqa as a means of seeking divine protection and averting misfortunes on a daily basis.

Helping to cross the Sirat Bridge: Imam al-Sadiq, another esteemed Imam, said: “I sought the way to cross the Sirat Bridge and I found it in alms.” The Sirat Bridge is a path that Muslims believe they must cross on the Day of Judgment to reach Paradise. Sadaqa is thus considered a light and a helper on this perilous journey.

A guarantee for the Heaven: Imam ‘Ali, a central figure in Islam, stated: “I guarantee the Heaven for six classes of people: a man who puts aside some alms but he dies; this man goes to the Heaven.” This powerful statement underscores Sadaqa as a direct path to Paradise, especially for those who intend to give but are taken by death before they can. Other categories guaranteed paradise include those who die while visiting a patient, going to jihad, performing Hajj rituals, attending Friday prayers, or going to a funeral.
The other classes are: a person who visits a patient, one who goes to jihad, a person who practices hajj rituals, a person who goes to the Friday Prayer, and a person who goes to a funeral. If they die and never return home, then they will be guaranteed to go to the Heaven.

Sadaqa, therefore, is not merely a financial transaction but a profound act of worship, a purification of wealth, and a means of fostering spiritual growth and societal well-being. It embodies compassion, generosity, and an unwavering belief in divine recompense, making it one of the most cherished practices in Islam.

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Discharging mazalim in Islam

Discharging mazālim or Radd al-mazālim (Arabic: رد المظالم) refers to discharge of properties and debts which a person is supposed to return. In Shia hadiths, discharging mazalim is mentioned among the conditions of acceptance of repentance by God. According to the fatwa of Shia jurists, discharging mazalim is obligatory. In discharging mazalim, properties with unknown owner should be given as charity to poor people, by the permission of the marja’. In jurisprudence references, discharging mazalim has been mentioned in discussions regarding khums, enjoining good and prohibiting the evil, rulings regarding a dead person, will and usurpation.

Different Definitions

Discharging mazalim refers to discharge of properties and debts which a person is supposed to return. However, different definitions have been proposed regarding which the properties and debts are meant:

Asad Allah Shushtari, among the scholars of 13th/19th century, wrote that, “mazalim is the plural form of mazlama meaning properties and debts of others upon a person to return; such as a property acquired through usurpation or theft. Nasir Makarim Shirazi considers mazalim as forbidden properties which are with a person, and he does not know the owner of them.”

According to Aqa Muhammad Ali Kirmanshahi, son of Wahid al-Bihbahani, mazalim are those properties and debts mixed with a person’s properties and neither their measure, nor their owner is known. Sayyid Ali Sistani defined mazalim as properties which a person has caused their loss or has acquired out of injustice, whether or not their owner is known.

In definition of Lutf Allah Safi Gulpayigani, mazalim refer to properties which are specified, but their owner is unknown.

Significance in Hadiths and Jurisprudence

In Shia hadiths, discharging mazalim is mentioned among the conditions of acceptance of repentance by God and abandoning it is considered among the sins which bring about afflictions. In jurisprudence references, discharging mazalim has been mentioned in discussions regarding khums, enjoining good and prohibiting the evil, rulings regarding a dead person, will and usurpation.

Religious Ruling

Shi’a jurists consider discharging mazalim obligatory, the same as khums and zakat. Some jurists including Muhammad Ishaq Fayyad have considered it immediate obligatory; but, some others including Imam Khomeini said that if the person sees the signs of [imminent] death in himself, he should immediately discharge himself of mazalim.

Method

According to marja’s, if there is any property with the person, the owner of which is unknown or inaccessible, the person should get permission from the religious authority and give that property or its price (if it has been lost) to poor people as charity. The fatwa of some marja’s including Safi Gulpayigani is that it should be given only to those who are not Sayyid.

There is no consensus among jurists regarding the ruling for the case when the owner is found after giving the property or its price as charity. According to Imam Khomeini’s view, the obligatory precaution requires that the person pays its price to the owner; but, according to Ayatullah al-Khoei’s opinion, it is not necessary to give the owner anything.

According to the fatwa of marja’s, if the amount of property is not known, the person should make sulh with the owner; meaning that they achieve each other’s consent; but, if the owner does not give consent, only the price the person is definite of being in charge should be paid. However, recommended precaution requires to pay more.

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Kaffara in Islam and how to pay it

Kaffara in Islam and How to Pay It

Kaffāra , in Arabic (الکفارة), represents a significant concept within Islamic jurisprudence, acting as a spiritual penalty or expiation for specific actions considered forbidden (haram) or for the neglect of certain religious obligations. These penalties are designed not only as a form of divine discipline for the individual but also as a means of societal benefit. The expiation can take various forms, including financial contributions to the needy or acts of worship. Primarily, Kaffara involves actions like the emancipation of a slave, providing sustenance or clothing for 60 individuals in need, undertaking a continuous 60-day fast (with at least 31 consecutive days), or the sacrifice of a sheep. The obligation to pay Kaffara arises from serious transgressions such as intentionally or unintentionally taking a human life, deliberately breaking a fast, violating an oath or solemn vow, or committing certain prohibited acts during the sacred pilgrimages of Hajj and Umrah. A related concept, Fidya (Ransom), which signifies a ransom or compensation for permissible omissions, is also sometimes considered a type of Kaffara.

Exploring the Lexicology of Kaffara

The term “Kaffara” originates from the Arabic root “k-f-r” (ک ف ر), which literally translates to “to cover.” This root meaning provides deep insight into the spiritual purpose of Kaffara. For instance, a farmer in Arabic is referred to as “kafir” because they cover seeds with earth, allowing them to grow.

In a profound Qur’anic verse, Surah Al-Ma’idah (5:65) states

وَلَوْ أَنَّ أَهْلَ الْكِتَابِ آمَنُوا وَاتَّقَوْا لَكَفَّرْنَا عَنْهُمْ سَيِّئَاتِهِمْ وَلَأَدْخَلْنَاهُمْ جَنَّاتِ النَّعِيمِ

“If the people of the Book had believed and kept from evil, we would cover (kaffarna) their sins and admit them to gardens of bliss.”

Here, the verb “kaffarna” (کفرنا) illustrates the act of concealing or forgiving sins. Thus, Kaffara is named for its role in “covering” or expiating the transgressor’s sins, offering a path to spiritual purification and divine forgiveness.

Kaffara’s Role in Islamic Jurisprudence (Fiqh)

Within Islamic jurisprudence, or Fiqh, Kaffara is understood as a specific act of worship or a prescribed penalty intended to atone for certain sins. Its ultimate aim is to mitigate or entirely avert the punishments that might otherwise be faced in the afterlife. Although sometimes interchangeably referred to as “Fidya,” which means compensation or exchange, Kaffara specifically addresses transgressions against divine commands. These penalties serve a dual

function: they act as a form of divine punishment for those who stray from religious rulings, while simultaneously offering substantial benefits to the community. Examples include the liberation of Muslim slaves, which historically had immense social impact, and providing food or clothing to the impoverished, directly addressing societal needs. In other instances, Kaffara may involve extended periods of fasting or repeating the Hajj pilgrimage, emphasizing personal spiritual effort.

Understanding the Types of Kaffara

Islamic law categorizes Kaffara into several distinct types, each determined by the nature of the transgression and the specific divine injunctions. Understanding these classifications is essential for proper adherence.

Optional Kaffara (Mukhayyara)

This category of Kaffara offers the individual a choice among several prescribed expiations. The person can select the option they are most able to fulfill. Common actions or omissions that lead to an Optional Kaffara include intentionally breaking one’s fast during the sacred month of Ramadan, violating a solemn vow (nadhr) or a promise (‘ahd), or a woman cutting her hair in excessive mourning for a deceased loved one.

Intentionally breaking one’s fast in the month of Ramadan

Breaking one’s vow (nadhr) or promise (‘ahd)

A woman cutting her hair in mourning for her loved ones.

In such cases, the person has the option to do one of the following at his or her preference:

Emancipation of a slave,
Fasting for two consecutive months,
Feeding 60 people in need.

Determined Kaffara (Mu’ayyana)

Unlike the optional type, a Determined Kaffara leaves no room for personal choice. The specific expiation is explicitly stipulated by Islamic law for a particular offense, and the individual must fulfill that exact requirement without alteration. This underscores the gravity of certain transgressions, where the divine ruling prescribes a precise form of atonement.

Ordered Kaffara (Murattaba)

An Ordered Kaffara presents a sequence of expiations, where the individual must attempt to fulfill them in a predetermined order. If the first option is impossible to achieve, then the individual moves to the second, and so forth. This hierarchical structure ensures that the expiation is fulfilled to the best of one’s ability, reflecting both divine mercy and justice.

Optional and Ordered Kaffara

This type combines elements of both optional and ordered expiations. Initially, the individual is presented with a set of optional choices. However, if they are unable to perform any of these initial options, they are then directed to a subsequent, often single, alternative Kaffara. This structure provides initial flexibility but ensures an ultimate form of expiation must be met.

Total Kaffara (Jam’)

The most severe form of expiation is the Total Kaffara, which mandates the performance of three distinct Kaffaras simultaneously. This signifies the extreme gravity of the transgression. It requires the emancipation of a slave, fasting for two consecutive months, and feeding 60 people in need. Actions or omissions subject to such a profound expiation include intentionally taking the life of a Muslim, and intentionally breaking one’s fast during Ramadan through a prohibited action, such as consuming intoxicants like wine. These severe penalties underscore the sanctity of life and the sacredness of Ramadan’s fast.

Specific Cases Requiring Kaffara

Kaffara becomes obligatory upon the commission of specific sins, as outlined by the fatwas (religious edicts) of the majority of Islamic jurists (faqihs).

Kaffara Related to Fasting

Breaking one’s fast in the month of Ramadan: Intentionally breaking a fast during Ramadan, without a valid Islamic excuse, incurs a significant Kaffara. The individual has the option to emancipate a slave, or to feed 60 needy individuals, or to fast for two consecutive months, with at least 31 of those days being continuous. This Kaffara serves as an atonement for disrespecting the sanctity of this pillar of Islam.

Kaffara for breaking one’s fast in Ramadan with a prohibited action: If a person breaks their fast in Ramadan not only intentionally but also through a forbidden act, such as consuming a haram food or drink, engaging in masturbation, or committing adultery, they are liable for the Total Kaffara. This requires the emancipation of a slave, fasting for 60 days, and feeding 60 people in need. In contemporary times, where the emancipation of slaves is largely not applicable, this component of the Kaffara may be waived or replaced according to specific scholarly interpretations.

Kaffara for breaking the qada’ of a Ramadan fast: If someone intentionally breaks a make-up (qada’) fast for Ramadan after midday, a lighter form of expiation applies. They are required to feed 10 individuals in need, providing approximately 750 grams (one mudd) of staple food to each. If this is not feasible, the individual must fast for three consecutive days. This highlights the importance of fulfilling delayed obligations.

Kaffara for Murder

The taking of a human life is one of the gravest sins in Islam, demanding not only legal consequences like Qisas (retribution) or Diya (blood-money) but also a spiritual expiation in the form of Kaffara, as prescribed in the Holy Qur’an.

Kaffara for intentionally killing a Muslim: This heinous act is subject to the Total Kaffara: the emancipation of a slave, fasting for 60 consecutive days, and feeding 60 people in need. This multifaceted expiation emphasizes the severe repercussions of intentional murder in Islam.
Kaffara for unintentionally killing a Muslim: In cases of accidental killing, while the intent to kill is absent, an expiation is still necessary. The individual must emancipate a slave. If this is not possible, they must fast for 60 consecutive days. If even this is beyond their capacity, they are then required to feed 60 people in need. This ordered Kaffara demonstrates the immense value placed on human life, even when its loss is unintentional.

Kaffara for Breaking a Swear or Oath

If a person makes a solemn oath (yameen) to perform or refrain from an action, and that oath meets specific Islamic conditions, but they subsequently fail to uphold it, they must pay Kaffara. The expiation for breaking such an oath involves either emancipating a slave, or feeding or clothing 10 people in need. Should neither of these options be possible, the individual must fast for three days. This Kaffara is explicitly mentioned in the Qur’an, underscoring the seriousness of one’s word and commitments.

Kaffara for Breaking Vows and Promises

Similar to oaths, breaking a religious vow (nadhr) or a solemn promise (‘ahd) also necessitates expiation. According to the consensus of most jurists, the individual must choose one of the following: emancipating a slave, or feeding 60 people in need, or fasting for two consecutive months. This ensures accountability for religious pledges made to Allah.

Kaffara for Zihar

Zihar is a pre-Islamic form of divorce where a husband would declare his wife to be like his mother’s back, a practice explicitly prohibited and condemned in the Qur’an. If a person commits Zihar, they must fulfill a Kaffara before they can legally resume marital relations with their wife. The Kaffara for Zihar involves emancipating a slave. If this is not feasible, the individual must fast for two consecutive months. If fasting for two months is also impossible, then the expiation requires feeding 60 people in need. This sequential Kaffara aims to rectify a grave social and religious transgression.

Kaffara During Hajj and Umrah

The sacred pilgrimages of Hajj and Umrah have specific rules and prohibitions, and violating them often incurs a Kaffara, as detailed in the Qur’an and Sunnah.

Kaffara for shaving one’s head before the sacrifice: During Hajj, certain actions are prohibited until specific stages are completed. Shaving one’s head prematurely before the ritual sacrifice is one such violation, for which a Kaffara is obligatory.
Kaffara for hunting during ihram: While in the state of Ihram (ritual consecration) for Hajj or Umrah, hunting animals is strictly forbidden. Any act of hunting during Ihram incurs a Kaffara, often involving a sacrifice or payment equivalent to the hunted animal.

Hadiths further specify Kaffaras for other prohibited actions during Ihram, such as cutting nails, shaving any body hair, using perfumes, men covering their heads or seeking shade from the sun, and similar transgressions against the sanctity of the Ihram state. These Kaffaras are designed to maintain the pilgrim’s focus on worship and respect for the sacredness of the pilgrimage.

Kaffara in Cases of Mourning

Certain expressions of grief that cross Islamic boundaries also necessitate Kaffara.

Kaffara for a woman cutting her hair or scratching her face in mourning: If a woman, in profound grief for a loved one, resorts to actions like cutting her hair or aggressively scratching her face, she is obligated to pay a Kaffara. This can be fulfilled by emancipating a slave, or feeding 60 people in need, or fasting for two consecutive months, with 31 of those days being continuous. These actions are considered extreme and disrespectful to divine decree.
Kaffara for a man tearing his shirt in mourning: Similarly, if a man tears his garment in excessive mourning for his wife or children, he is required to pay a Kaffara. This involves either emancipating a slave, or providing food or clothing for 10 people in need. If neither of these options is possible, he must fast for three days. These rulings aim to guide Muslims towards a balanced and patient approach to grief.

You can make the payment of Kaffarah using various cryptocurrencies here.

Fidya: Compensation for Permissible Omissions

“Fidya” literally means an exchange or ransom, and it applies to situations where an individual is unable to perform a religious obligation due to legitimate, non-prohibited reasons. In such cases, Fidya acts as a compensation rather than a penalty for transgression. The Qur’an specifies this for individuals who cannot fast due to valid excuses. This Fidya typically involves giving approximately 750 grams of staple food, such as wheat or rice, to a person in need for each day of missed fasting.

Fidya for Pregnant or Lactating Women: A pregnant woman or a woman who is breastfeeding, if fasting poses a harm to herself or her baby, is excused from fasting during Ramadan. In such cases, she must pay Fidya for each missed day and also make up the missed fasts (qada’) at a later, safer time.
Fidya for Continuous Disease: If a person suffers from a chronic illness that prevents them from fasting, and this condition is expected to last until the next Ramadan, they are generally excused from making up the fasts (qada’) according to the majority of jurists. However, they are still required to pay Fidya for every day of missed fasting, providing sustenance to the poor.
Fidya for Old Men and Women: Elderly men and women for whom fasting becomes excessively difficult or poses a health risk are also permitted to not fast. Instead, they are required to pay Fidya for each day of missed fasting.

You can make the payment of Fidya using various cryptocurrencies here.

Other General Kaffaras for Sins

Beyond the specific expiations for major transgressions, Islamic teachings, particularly through hadiths, identify various righteous actions that function as general Kaffaras, helping to expiate one’s general sins and earn divine favor. These actions embody good character and continuous devotion:

Being nice to others
Honesty in all dealings
Praising God for one’s possessions and blessings
Prudency and caution in one’s conduct
Helping the oppressed and needy
Paying for charity and giving alms (sadaqah)
Performing Hajj and Umrah, which are said to purify sins
Reciting Salawat (blessings upon Prophet Muhammad, peace be upon him)
Frequently prostrating to God in prayer (sujud)
Treating one’s parents with kindness and respect
Participating in congregational prayers
Consistently doing good deeds and acts of virtue

These actions serve as ongoing means for Muslims to seek forgiveness, purify their souls, and strengthen their relationship with Allah, reinforcing the concept that Islam offers continuous pathways to repentance and spiritual betterment.

As we reflect on the profound wisdom of Kaffara and Fidya acts that purify the soul and uplift the community let us also remember the countless lives today still waiting for relief and compassion. At IslamicDonate, we strive to turn these timeless teachings into action, providing food, support, and dignity to those in need. Your contribution, even in the form of Bitcoin or other cryptocurrencies, can be both an act of worship and a lifeline of hope. Join us in this sacred mission: IslamicDonate.com

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Shari’a Payments in Islam and how to pay it

Sharī’a payments or al-wujūhāt al-shar’īyya (Arabic: الوجوهات الشرعية) are what religiously accountable (mukallaf) persons ought to pay because of shari’a rulings and obligations. This is a commonsensical term, which does not appear in original religious texts. Shari’a payments include khums, zakat, expiation, radd al-mazalim (returning unfairly earned or seized money and property), nadhr, obligatory and recommended Sadaqa (alms), anfal, and endowments (mawqufat). According to some people, certain Shari’a payments, such as khums and zakat, must be paid to the shari’a ruler or his representative.

The Notion

The term, “wujuhat”, is a plural form of “wajh” which means money. The term, “al-wujuhat al-shar’iyya” (Shari’a payments), has been vaguely used by Muslim jurists in divergent contexts with regard to a variety of jurisprudential issues. It is argued that “al-wujuhat al-shar’iyya” is not jurisprudential jargon, because it was not defined and explicated by jurists. Instead, it is a commonsensical term; that is, a term commonly used by people. The commonsensical notion, it is said, refers to money paid by religiously accountable persons because of Shari’a rulings and decrees.

The term, “al-wujuhat al-shar’iyya”, was restricted by a number of authors to obligatory Shari’a payments only, while others generalize it to any religious incomes, although, in their accounts of religious incomes, they have only referred to khums and zakat.

Cases of Shari’a Payments

In his special letter of attorney to Mahdi Bihbahani for receiving Shari’a payments, Muhammad Husayn Na’ini counts the following as Shari’a payments: the Imam’s right, property with unknown ownership, zakat, nadhr, all kinds of charity, expiation, and payments for worship.

Shiite authorities have been quoted as considering Shari’a payments to include khums, zakat, as well as obligatory and recommended alms. Others include khums, zakat, nadhr, and charity in general within Shari’a payments. Endowments and financial gifts have also been included by others within Shari’a payments. Anfal have also been regarded as Shari’a payments by some people.

Some scholars believe that Shari’a payments include the following cases:

1- Fidya (ransom): a penalty for religiously accountable people when they are not able to do some of their religious obligations. According to many jurists, if a person is not able to fast in the month of Ramadan, then he or she must pay fidya, which consists in one mudd (= 3/4 kg) of food donated to people in need.

2- Kaffara: a penalty for religiously accountable people when they do a forbidden action or intentionally abandoning an obligation, such as not fasting, murdering, breaking one’s oath, zihar, and so on.

3- Kharaj (tax): a financial duty imposed by an Islamic government on certain lands.

4- Khums: a financial obligation of paying one-fifth of one’s annual incomes, imposed on war booties, treasures found, mines, things found under the water, interests from business, property in which Halal and Haram are mixed, and a land purchased by a Dhimmi from a Muslim.

5- Zakat: a financial duty imposed on certain amounts of certain capitals.

6- Zakat al-fitra: money or goods that must be paid or donated by religiously accountable people at the evening of the Eve of Eid al-Fitr every year.

7- Jizya: an obligatory payment by some Dhimmis to the Islamic government.

8- ‘Ushr: money received from non-Muslim businesspeople for doing business in Islamic territories.

To Whom Must Sharia Payments be Made?

According to some people, in the Shiite view, as opposed to the Sunni view, it is not legitimate for everyone to manipulate Shari’a payments. In Sunni communities, every ruler with any moral or cognitive characteristics can manipulate such payments in virtue of being an Islamic ruler. Thus, Shari’a payments count as governmental budgets in fact.

However, Shiite scholars believe that only the Shari’a-Legislator and His legitimate representatives can manipulate Shari’a payments. During the presence of an Imam, he is the only person who has the right to manipulate such payments, and during his occultation, only qualified and just jurists are permitted to manipulate Shari’a payments.

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