PART:-3

3️⃣It is narrated about "Ata'' that "He used to give in charity al-Fitr Warqa" (author Ibn Abi Shaiba [37-4/38] with reference to Fiqh al-Zakah [949/2]).

Ata bin Abi Rabah used to give silver in Sadaqah al-Fitr.

The answer to this is:

When the sayings and actions of the Sahabi are not proof against the hadith of the Messenger, then how can the words and actions of Tabi be proof?

The second thing is that the version of the writer Ibn Abi Shaybah, which was written by Kamal Yusuf from Maktab al-Rashid Riyadh [398/2 (10372)] 1409 AH, also Dar al-Taj, Beirut, Lebanon, I: 1 1409 AH and (Chapter 69, Chapter 1409 AH) Al-Draham fi Zakat al-Fikr {Hadith 5} 64/3) Dar al-Fikr, Beirut, Lebanon, printed in 1414 Hijri, the text in it is as follows ("An Ata Anh Karah Anh Yataik fi Sadaqah Al-Fitr Varqa"), that is, disliking the giving of silver in Ata Al-Fitr Al-Daqah. used to .

By this, the meaning will be completely reversed and this text will become an argument against those who believe in price, so it is not very useful for those who believe in price.

Apart from these arguments, there are some more doubts of the price believers, for example:

1️⃣ One saa of grain or palm was used as currency during the time of the Prophet.

The answer is that there was currency even during the time of the Holy Prophet (PBUH), but he (PBUH) restricted Sadaqah al-Fitr to grains and not to currency. It was found that grain and food is the real thing. If the currency was real, you would have tied it to the currency, as you (peace be upon him) did in many things, and if you consider grain as currency, then accept it, but do not change this currency to another currency because it Shariat has determined.

2️⃣ The difference between Abu Saeed Khudri and Muawiya (may Allah be pleased with them) about giving one saa or half a saa of wheat. This shows that the Companions considered the price.

The answer is that despite the disagreement about giving one saa or half a saa of wheat, they agreed to give grain and not currency.

Second opinion

Imam Malik and Shafi'i and Imam Ahmad, may Allah have mercy on him, say that only grain will be given in Sadaqah al-Fitr. (Al-Mughni [295/4], Al-Majmoo [71/6]

Imam Ahmad (may Allah have mercy on him) said, "I am afraid that giving the price will not be enough, and when it was said to him that Umar bin Abdul Aziz used to accept the price, he said, "People leave the words of the Prophet'" and "So-and-so said. It is said while in the hadith of Ibn Umar that the Prophet ﷺ made grain obligatory and Allah Almighty said {Obey Allah and the Messenger} (Al-Imran: 32) He further said that the people said so and so, so and so said, say They leave the way of the Prophet (peace and blessings of Allah be upon him) (Al-Mughni 295/4).

Imam Ibn Qudama said: Whoever paid the price will not be enough (reference mentioned 👆).

Imam Nawawi said: For us, giving a price will not be enough (Al-Majmoo [71/6]

Imam Ibn Hazm said: The price will not be enough (Al-Mahli 259/4).

Here, it will be useful to mention the words of Shaykh Saleh Al-Fawzaan, may Allah bless him and grant him peace. ordered to take it out of grain at the end of Ramadan, some people issue a fatwa to take out the price in exchange for grain. This is to divert worship from its Shariah status, because Sadaqah al-Fitr is a special time and that is the special place of Laylat al-Eid. It is where the extractor is present, there is a special consumption, there are the poor people of this place, there is a special nature and attribute, that is grain, so this worship must be restricted by all these Shariah beliefs, otherwise that worship will neither be correct nor Only man will be exempted from it.

Source

In the same way, Zahar, Kash, Nahar in Ramadan is the expiation of sexual intercourse and Sadaqah al-Fitr is only grain, so it will not be paid by extracting the price, because this is to replace the prescribed worship with its Shariah status, which is not permissible.

Allama explained this with more examples and arguments, for example, giving charity in exchange for Hadi, Qurbani and Aqeeqah, or not feeding the poor and the needy from the Hadi and Adhahi, all of these are not correct.

As for the support of the poor and needy, then they should be helped with money, clothes and food, but it is not permissible to replace the Shariah worship with its time and place. (Summary: Al-Khattab al-Manbriyya [495-2/496].

Rajh Qual

The same grain should be given in Sadaqah al-Fitr which is usually the food of the people.

1️⃣ The Prophet, may Allah bless him and grant him peace, has prescribed only grain in Zakat al-Fitr, as there are traditions of Abu Saeed Khudri and Abdullah bin Umar in Bukhari Muslim and other books of hadith.

2️⃣ Dirhams and dinars were also present in the Prophet's era, yet the Prophet ﷺ tied Sadaqah al-Fitr to one Saa of grain, which clearly shows that grain is the main source of Sadaqah Fitr.

3️⃣ Sadaqah al-Fitr is an obligatory act of worship in the form of a specified gender, so taking it out from another gender (money, etc.) will not be sufficient. (Majlis Shahr Ramadan 28)

4️⃣ Giving a price in exchange for food in Sadaqah al-Fitr becomes a hidden charity instead of an outward sign (Majalis Shahr Ramadan 28).

5️⃣ Sadaqah al-Fitr has been said to be food for the poor, so food should be given. If a price is given instead of food, then it is possible that the person who receives it will buy some other item, which does not achieve immortality.

6️⃣ If the price is given in Sadaqah al-Fitr, of which species? Dates? Or barley? Raisins or cheese?

If the price of barley is given and the recipient buys cheese or dates, then it is obvious that he will get less than one Sa'a and Sadaqah al-Fitr is fixed at one Sa'a. When it is less than one Sa'a, Sadaqah al-Fitr will not be paid. Because the price of the above-mentioned goods was not the same even in the Prophet's era, as it is not the same even today. There are different types of date palm itself, the prices of which vary widely, so which date palm is worth

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