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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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Kaffarah Religion

Shari’a Payments in Islam and how to pay it

Understanding Sharī’a Payments: The Financial Obligations in Islamic Law

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. Sharia payments, also known as al-wujuhat al-shar’iyya in Arabic, represent the financial obligations that religiously accountable individuals, known as mukallaf persons, are required to fulfill according to Islamic law and its various rulings. While the term itself is not found in original religious texts, it has emerged as a widely understood concept among the Muslim populace, referring to these essential financial duties. These payments encompass a broad spectrum of obligations, including khums, zakat, expiation for certain transgressions, radd al-mazalim which involves returning unfairly acquired wealth or property, nadhr or religious vows, both obligatory and recommended forms of Sadaqa or alms, anfal which pertains to certain state-owned properties, and endowments known as mawqufat. It is important to note that for some Sharia payments, such as khums and zakat, there is a specific requirement to remit them to a recognized Sharia ruler or their designated representative.

Understanding “Al-Wujuhat al-Shar’iyya”

The term, “wujuhat“, is a plural form of “wajh” which means money. The notion of Sharia payments, or “al-wujuhat al-shar’iyya,” is rooted in the Arabic word “wujuhat,” which is the plural of “wajh,” meaning money. This term has been employed with some flexibility by Muslim jurists across various jurisprudential discussions. Rather than being a strictly defined piece of jurisprudential jargon, “al-wujuhat al-shar’iyya” is more accurately described as a commonsensical term, widely adopted and understood by people in their daily religious practice. This common understanding points to funds that religiously accountable individuals are obliged to pay in compliance with specific Sharia rulings and decrees. While some interpretations restrict “al-wujuhat al-shar’iyya” exclusively to obligatory religious payments, others extend its scope to cover any form of religious income, though in practice, their discussions often focus predominantly on khums and zakat. Understanding Islamic financial duties is central to practicing faith for many Muslims.

Comprehensive Overview of Sharia Payments in Islam

The range of Sharia payments is extensive and diverse, covering various aspects of financial responsibility within Islam. Historical figures and religious authorities have provided differing but overlapping lists of what constitutes these payments. For instance, Muhammad Husayn Na’ini, in his letter of attorney to Mahdi Bihbahani concerning the receipt of Sharia payments, identified the Imam’s right, property with unknown ownership, zakat, nadhr, various forms of charity, expiation, and payments related to worship as Sharia payments. Shiite authorities consistently include khums, zakat, and both obligatory and recommended alms within this category. Other scholars further broaden the scope to include endowments and financial gifts, as well as anfal.

Several specific cases are widely recognized as Sharia payments. Understanding these helps clarify what are Sharia payments in Islam. Some scholars believe that Shari’a payments include the following cases:

Fidya (ransom): Fidya is a penalty paid by religiously accountable individuals who are unable to fulfill certain religious obligations. A common example is when a person cannot fast during the month of Ramadan due to legitimate reasons. In such cases, many jurists stipulate that fidya must be paid, typically consisting of one mudd, approximately 3/4 kilogram, of food donated to those in need. How is Fidya calculated for fasting often depends on local guidelines and the prevailing cost of food for a single meal.
Kaffara: Kaffara represents a penalty imposed on individuals who intentionally commit a forbidden act or deliberately neglect an obligation. This includes actions such as intentionally breaking a fast, unlawful killing, violating an oath, or engaging in certain forbidden marital practices like zihar. The meaning of Kaffara in Islam signifies atonement for specific sins or grave errors.
Kharaj (tax): Kharaj is a historical form of tax, a financial duty levied by an Islamic government on certain types of land. This was an important part of Islamic taxation systems explained in early Islamic jurisprudence.
Khums: Khums is a significant financial obligation requiring the payment of one-fifth of one’s annual net income. This duty extends beyond earnings to include war booties, discovered treasures, minerals extracted from mines, items found underwater, profits from business ventures, property where lawful and unlawful funds are mixed, and land purchased by a Dhimmi (a non-Muslim citizen of an Islamic state) from a Muslim. How to pay Khums usually involves a precise calculation of one’s surplus income after expenses.
Zakat: Zakat is another foundational financial duty, imposed on specific amounts of particular capital assets. Zakat rules dictate it applies to wealth like gold, silver, livestock, and agricultural produce, provided certain thresholds, known as nisab, are met, and a full lunar year has passed. This plays a vital role in religious donations in Islam.
Zakat al-fitra: Zakat al-Fitra is a distinct payment, comprising money or goods, that must be paid or donated by religiously accountable individuals on the evening of Eid al-Fitr every year. Paying Zakat al-Fitra guidelines ensure that everyone, including dependents, contributes to helping the less fortunate celebrate the holiday.
Jizya: Jizya is an obligatory payment historically levied by an Islamic government on some Dhimmis, non-Muslim citizens living under Islamic rule.
‘Ushr: ‘Ushr refers to money collected from non-Muslim businesspeople conducting trade within Islamic territories.

To Whom Must Sharia Payments be Made?

The question of who is authorized to manage and distribute Sharia payments reveals a key divergence between Shiite and Sunni perspectives within Islam. In Sunni communities, the administration of such payments is generally viewed as a governmental function. Any ruler, regardless of their personal moral or cognitive attributes, is considered legitimate to manage these funds by virtue of their position as an Islamic ruler. Consequently, Sharia payments are often integrated into governmental budgets and managed by state institutions.

In contrast, Shiite scholars hold a more restrictive view on the legitimate manipulation of Sharia payments. They contend that only the Sharia-Legislator (God) and His divinely appointed, legitimate representatives are authorized to manage these funds. During the historical presence of an Imam, the Imam alone possessed the exclusive right to administer these payments. In the absence of an Imam, known as the occultation, only qualified and just jurists, specifically those with the authority to issue religious decrees (maraji’ taqlid), are permitted to manage and distribute Sharia payments. This highlights the role of religious scholars in Islamic finance, particularly within the Shi’a tradition.

In the spirit of these sacred teachings, we invite you to turn knowledge into action and faith into compassion. Through your generous support, IslamicDonate continues to uphold the values of justice, charity, and mercy that lie at the heart of Sharī’a. Every contribution no matter the size helps us reach those in need and sustain the legacy of giving in Islam. Join us in this meaningful act of worship: IslamicDonate.com

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Khums Religion

Imam’s Share in Islam

Imām’s Share or Sahm al-Imām (Arabic: سَهْم الإمام) is a portion of khums belonging to God, the Prophet (s) and the Imam (a)^[1]^[2]

Shiite jurists take three (God, the Prophet (s), and his close relatives) out of the six cases of the consumption of the khums to the Imam (a), referring to it as Imam’s share.^[3] The Imam’s share is also referred to as God’s share, the Prophet’s share, and relatives’ share.^[4]

During the Occultation of the Imam (a), the Imam’s share is received by Shiite authorities and is spent for the propagation and reinforcement of Islam.^[5] Some Shiite jurists believe that Imam’s share during the Occultation should be spent in cases where the marja’ thinks or knows that the Imam (a) would spend were he present, such as Islamic seminaries, construction of mosques, libraries, schools, and helping people in need.^[6] However, there are other views about Imam’s share during the Occultation as well, such as the cancellation of its obligation, the permissibility of spending it for the Shi’as, paying it directly to sayyids in need, paying it as charity, burying it, putting it aside until the Imam (a) reappears. After citing all these views, Ayatollah Makarim comments that the view of the majority of recent and contemporary scholars is that the marja’ should spend it in cases where he thinks the Imam (a) is pleased to be spent.

Khums Religion

Sadat’s Share in Islam

Sahm al-sādat or Share of Sayyids (Arabic: سهم السادات) is a part of khums which is given to needy sayyids (descendants of Banu Hashim).

Shi’a jurists refer to the verse of khums^[1] and consider a part of khums belonging to needy sayyids which is known as “sahm al-sadat”. They interpret “orphans”, “the needy” and “the traveler” in this verse, such people in descendants of Banu Hashim.^[2]

According to Muhammad Hasan al-Najafi, the author of Jawahir al-kalam, most Shi’a jurists believe that “sahm sadat” only belongs to those whose lineage reach Hashim b. ‘Abd Manaf from their father’s side and a person whose mother is sayyid will not have sahm sadat.^[3]

There is no agreement about the manner of paying sahm al-sadat. Most marja’s believe that it should be given to the religious authority or marja’ or pay to needy sayyids with his permission; however, some others do not consider the permission of mujtahid, a reqirement and believe that it can be given directly to needy sayyids.^[4]

The philosophy behind dedication of a share of khums to sayyids is considered to be a compensation for the prohibition of paying charity for non-sayyids to them.

Khums Religion

Sahmayn in Islam

Sahmayn (Arabic: السَهْمَیْن, lit: the “two shares”) refers to the share of Imam (a) and Sayyids’ share in khums.^[1] Literally “sahm” means “share” and “benefit”.

Shia jurists believe that khums is divided into two general shares: the share of Imam (a) and the share of Sayyids:

Sayyids’ share is given to the mujtahid or with his permission to poor or orphaned Sayyids or a Sayyid who is in travel [with not enough money to go back home].

The Imam’s share is given to the fully qualified mujtahid during the absence of the Infallible Imam (a) or with his permission to the poor Sayyids, orphaned Sayyid or Sayyids who are left in travel [with not enough money to go back home].

The Imam’s (a) share is delivered to the fully qualified mujtahid during the absence of the Infallible Imam (a) or is consumed in the way he allows.

Al-Shaykh al-Tusi in al-Mabsut, al-Shahid al-Awwal in the al-Lum’a al-Dimashqiyya and al-Shahid al-Thani in Sharh al-lum’at al-Dimashqiyya divided khums into six types based on the verse of khums and considered it an agreed view of Shi’a. Of course, these six shares also go back to two shares; three of the shares, i.e. the share of God, the share of the Prophet (s) and the share of close relatives, are for Imam (a), and the other three shares, i.e. the share of the orphans, the poor and the ones who are left in travel with not enough money to go back home, are for the relatives of the Prophet (s), which is called the share of Sayyids.

The reason for the two division of khums is based on narrations. Imam Musa b. Ja’far (a) explained khums in a narration, and considered a share for the ruler (Imam (a)) and another share for the orphans, the poor and the relatives of the Prophet (s) who are left in travel with not enough money to go back home.

Khums Religion