The Fiqh of Eid al-Fitr and Eid al-Adha

Answered by Ustadha Naielah Ackbarali

Bismi Allah al-Rahman al-Rahim

The Companion Anas (Allah be pleased with him) said, “The Messenger of Allah (Allah bless him and give him peace) migrated to the city of Medina and saw the people celebrating two days of festivities. He said, ‘What are these two days?’ The people of Medina replied, ‘They were days of festivities in the pre-Islamic era (jahiliyya).’ Then he said, ‘Verily Allah has replaced these two days with (what) is better for you—the day of Adha and the day of Fitr.’” [Abu Dawud]

After much reflection upon the meanings and actions surrounding Eid al-Fitr and Eid al-Adha, the depth of the Prophet’s words befit a striking reality. These two days are not “holidays” in the sense that Muslims take the day off from worship, but they serve as yet another opportunity for the believer to excel in devotion and rejoice in praise of the Lord of the Worlds. There is an inspiring message and strong, spiritual motivation behind each of these days as they both mark the remembrance of a major act of worship.

Eid al-Fitr is a time of celebration that follows after a month of refraining from indulging in worldly human desires from dusk to dawn out of pure submission to God. Eid al-Adha comes after the day of Arafa, which is the most significant day of the ritual pilgrimage (hajj). It is a day full of worship, repentance, tears, hope, supplication, and forgiveness. A day every Muslim longs to behold at least once in a lifetime.

The sacrifice of Eid al-Adha also symbolizes the enormous act of obedience performed by Prophet Abraham (Allah bless him) who was prepared to sacrifice his own beloved son for the sake of his Lord. After showing his unwavering conviction in God’s command, God replaced Prophet Abraham’s son with an animal to slay instead. This is the reason why Muslims sacrifice for Eid al-Adha. It is done in an effort to recall the strength of submission that one of the greatest Prophets ever to live exemplified for mankind.

These two holidays are void of the detriments of commercialism and self-absorbed gifts. Instead, they replace the holiday season with acts of giving to the poor and spending one’s free time with the entire community. For Eid al-Fitr, there is a mandatory charity given to the poor from those who meet certain requirements, and it remains an overall recommendation for everyone to give in charity beyond their normal habit. For Eid al-Adha, the same recommendation for charity remains in addition to sharing a third of one’s sacrificial meat with the poor and hosting one’s community with another third of the animal. One is encouraged to show one’s happiness to others and thank God for all the blessings He bestowed upon one.

Not to mention, both of these holidays begin the day with an act of worship, which is the required communal prayer, of which the details are outlined below for those servants of God who seek to celebrate the two greatest holidays bestowed upon humanity.

What Are the Eid Holidays That Muslims Celebrate?

The two Eid holidays that Muslims celebrate are Eid al-Fitr (1st of Shawwal), which follows the month of Ramadan, and Eid al-Adha (10th of Dhul Hijjah), which follows the day of Arafa. The three days following Eid al-Adha are known as the days of tashriq (11th, 12th, and 13th of Dhul Hijjah).

Who Must Attend the Congregational Eid Prayer?

The congregational Eid prayer is necessary (wajib) upon the same individuals who are obliged to attend the Friday congregational prayer. These individuals are:

• Sane, adult men, which excludes women and children
• Residents, which excludes travelers
• Those in good health, which excludes genuinely sick people

It should be noted that if women, children, travelers, or sick individuals attend the Eid prayer, they are rewarded for their attendance. The aforementioned point is merely illustrating that it is not incumbent upon them to attend, which means that they are not sinful if they miss the prayer.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]

When Is the Eid al-Fitr Prayer Performed?

The Eid al-Fitr prayer may be performed any time after the sun completely rises up to just before the entering of the Dhuhr prayer time on Eid day (1st of Shawwal).

• It cannot be delayed beyond this day without a sharia-compliant excuse.
• If an excuse is present, the prayer can only be offered the day after (2nd Shawwal) during the aforementioned time. Thereafter, it cannot be performed.
• If an excuse is not present, the prayer is not valid if it is delayed to the next day.

[al-Maydani, al-Lubab; Shurunbulali, Imdad al-Fattah]

When Is the Eid al-Adha Prayer Performed?

The Eid al-Adha prayer may be performed any time after the sun completely rises up to just before the entering of the Dhuhr prayer time on Eid day (10th of Dhul Hijjah).

• It can be delayed beyond this day with or without a shariah compliant excuse, though the later is disliked.
• If an excuse is present, then it is permissible to pray it during the aforementioned time the following day (11th of Dhul Hijjah) or the day after that day (12th of Dhul Hijjah) without dislikedness. Thereafter, it cannot be performed.
• If an excuse is not present, it is still valid to delay the prayer up to the 12th of Dhul Hijjah but with dislikedness. Thereafter, it cannot be performed.

[al-Maydani, al-Lubab; Shurunbulali, Imdad al-Fattah]

Can the Eid Prayer Be Delayed for a Short Period of Time?

The Prophet (Allah bless him and give him peace) said, “Hasten (the prayer of) al-Adha and delay (the prayer) of al-Fitr,” [al-Bayhaqi] Thus, it is recommended for the Imam to delay commencing the Eid al-Fitr prayer for a short period and to hasten to pray the Eid al-Adha prayer. [Tahtawi, Hashiyyat al-Tahtawi]

What If One Prays the Eid Prayer in a Prohibitively Disliked Time?

If either Eid prayer is performed before the sun completely rises, then the prayer does not count as the Eid prayer. Rather, it counts as a nafl prayer and one is sinful for praying within a prohibitively disliked time. [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]

If while praying either Eid prayer the sun reaches its zenith, then the prayer does not count as the Eid prayer. Rather, it counts as a nafl prayer and one is sinful for praying within a prohibitively disliked time. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya; al-Haskafi, Durr al-Mukhtar]

Is A Sermon (Khutba) Given for the Eid Prayer?

It is sunna for the Imam to give two short sermons after the performance of the Eid prayer. It is permissible to give the sermon before the Eid prayer, but it is offensive because one left the sunna. If the Imam does not give a sermon at all, the Eid prayer is still valid but it is offensive because one left the sunna. [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi]

During the sermon for Eid al-Fitr, the Imam reminds the community of the rulings related to Sadaqat al-Fitr (Zakat al-Fitr). For Eid al-Adha, the Imam teaches the community the rulings related to sacrificing an animal and the invocation said on the days of tashriq (takbir al-tashriq). [Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

Some scholars note that the Imam should teach the rulings related to the takbir al-tashriq during the Friday congregational prayer the week before Eid al-Adha because it becomes necessary (wajib) to say the takbir al-tashriq before the Eid al-Adha prayer is performed (i.e. it begins after the Fajr prayer on the day of Arafa). [Shurunbulali, Maraqi al-Falah; Shurunbulali, Imdad al-Fattah] The details related to the takbir al-tashriq are forthcoming.

It is necessary (wajib) for followers to listen to the Eid sermon, and everything disliked during the Friday sermon is disliked during the Eid sermon. [al-Haskafi, Durr al-Mukhtar]

How Does One Perform the Eid Prayer as the Imam?

Both Eid prayers are only 2 prayer cycles (rakats). It is necessary (wajib) for both the imam and follower to give the additional takbirs for Eid during the prayer. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

To perform the prayer as the Imam:

1. One makes the intention in his heart to be the leader of the Eid prayer. It is recommended to say the intention with one’s tongue.
2. One says the opening takbir (Allahu Akbar) in order to commence the prayer.
3. One says the opening supplication quietly to oneself.
4. One gives three additional takbirs (Allahu Akbar) for Eid. For each additional takbir, one raises his hands like the opening takbir, says the takbir out loud, returns his hands to his sides, and pauses for a brief moment before proceeding with the other takbirs. After the third and final takbir, one places one’s hands together, right on top of left under the navel.
5. One seeks refuge from Satan and recites ‘Bismi Llahir Rahmanir Rahimi’ quietly.
6. One recites the Fatiha and an additional sura out loud. It is recommended to recite Surat al-‘Ala (Chapter 87) in full.
7. One says the sunna ‘Allahu Akbar’ while moving into the bowing position and completes the prayer cycle (raka’) like usual. One does not raise his hands when saying ‘Allahu Akbar’ as he moves into the bowing or prostrating position.
8. In the second prayer cycle (raka’), one recites ‘Bismi Llahir Rahmanir Rahimi’ quietly upon standing up from prostration.
9. One recites the Fatiha and an additional sura. It is recommended to recite Surat al-Ghashiyya (Chapter 88).
10. One gives three additional takbirs (Allahu Akbar) for Eid. For each additional takbir, one raises his hands like the opening takbir, says the takbir out loud, returns his hands to his sides, and pauses for a brief moment before proceeding with the other takbirs. After the third and final takbir, one places his arms next to his sides. It is permissible to give the additional takbirs before reciting the Quran in the second prayer cycle. The difference of opinion regarding this matter relates to optimality, not validity.
11. One says the sunna ‘Allahu Akbar’ while moving into the bowing position and completes the prayer cycle (raka’) like usual. One does not raise his hands when saying ‘Allahu Akbar’ as he moves into the bowing or prostrating position.
12. One sits for the tashahud, gives blessings upon the Prophet (Allah bless him and give him peace), and says the two final salams.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]

How Does One Perform the Eid Prayer as a Follower?

Both Eid prayers are only 2 prayer cycles (rakats). It is necessary (wajib) for both the imam and follower to give the additional takbirs for Eid during the prayer. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

To perform the prayer as a follower:

1. One makes the intention in one’s heart to perform the Eid prayer as a follower of the Imam. It is recommended to say the intention with one’s tongue.
2. One gives the opening takbir (Allahu Akbar) with the Imam.
3. One says the opening supplication quietly to oneself.
4. One gives three additional takbirs (Allahu Akbar) with the Imam. For each additional takbir, one raises the hands like the opening takbir, says the takbir out loud with the Imam, returns the hands to one’s sides, and pauses for a brief moment before proceeding with the other takbirs with the Imam. For a man, after the third and final takbir, he places his hands together, right on left under the navel. For a woman, she places her hands upon her chest.
5. One listens to the Imam recite the Fatiha and an additional sura.
6. One says the sunna ‘Allahu Akbar’ while moving into the bowing position with the Imam and completes the prayer cycle (raka’) like usual. One does not raise the hands when saying ‘Allahu Akbar’ as one moves into the bowing or prostrating position.
7. In the second prayer cycle (raka’), one listens to the Imam recite the Fatiha and an additional sura upon standing up from prostration.
8. One gives three additional takbirs (Allahu Akbar) with the Imam. For each additional takbir, one raises the hands like the opening takbir, says the takbir out loud with the Imam, returns the hands to one’s sides, and pauses for a brief moment before proceeding with the other takbirs with the Imam. After the third and final takbir, one places one’s arms next to one’s sides.
9. One says ‘Allahu Akbar’ while moving into the bowing position with the Imam and completes the prayer cycle (raka’) like usual. One does not raise the hands when saying ‘Allahu Akbar’ as one moves into the bowing or prostrating position.
10. One sits for the tashahud, gives blessings upon the Prophet (Allah bless him and give him peace), and says the two final salams with the Imam.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Quduri, al-Kitab; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]

What If the Imam Pronounces More Than Three Takbirs?

One simply follows the imam with regards to the number of takbirs. One can follow him up to 16 takbirs. [Shurunbulali, Maraqi al-Falah]  The sunnah practice has been reported in different ways, and the difference between the schools of thought on this is in terms of optimality, not validity. [Tahtawi, Hashiyyat al-Tahtawi]

What If the Imam Forgets to Pronounce the Additional Takbirs for Eid?

If the Imam bows before saying any of the additional takbirs for Eid, then he says them while in the bowing position. He does not return to the standing position to say them, but if he does stand up, the prayer is still valid. [Tahtawi, Hashiyyat al-Tahtawi]

What If One Joins the Eid Prayer As a Latecomer?

Whoever joins the Eid prayer as a latecomer must still say the additional takbirs for Eid in what was missed with the Imam. There are a few possible scenarios.

Scenario A: If one joins a prayer cycle (raka’) after the Imam has said the additional takbirs for Eid but the Imam is still standing for recitation, then one:

1. pronounces the opening takbir standing, and
2. says the additional takbirs for Eid, even if the Imam is reciting the Quran.

Scenario B: If one joins the first prayer cycle (raka’) while the Imam is bowing (ruku’) and one does not fear missing bowing with the Imam, then one:

1. pronounces the opening takbir standing,
2. remains standing and says the additional takbirs for Eid, then
3. joins the Imam in the bowing position.

Scenario C: If one joins the first prayer cycle (raka’) while the Imam is bowing (ruku’) but fears missing bowing with the Imam, then one:

1. pronounces the opening takbir standing,
2. bows with the Imam, and
3. says the additional takbirs for Eid while in the bowing position before giving the tasbihs of ruku and without raising the hands.

If the Imam begins to stand up while one is still saying the additional takbirs for Eid, then what remains of the additional takbirs are dropped, even if it is all of them. One does not make them up in the second prayer cycle (raka’).

Scenario D: If one joins the first prayer cycle (raka’) after the Imam has bowed or joins in the second prayer cycle, then after the Imam gives the final salams one makes up the first prayer cycle (raka’) missed. As such, one:

1. stands up,
2. recites the Fatiha and a short sura, then
3. says the additional takbirs for Eid.

The reason one recites the Quran before saying the additional takbirs in this situation is due to the fact that none of the Companions (Allah be pleased with them all) have related otherwise.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; Tahtawi, Hashiyyat al-Tahtawi; al-Haskafi, Durr al-Mukhtar]

Can One Perform Tayammum (Dry Ablution) for the Eid Prayer?

Yes, if one fears that by busying oneself with ablution (wudu) one will miss the congregational Eid prayer, one can resort to tayammum. This ruling applies even if one is performing the Eid prayer in a city and is not ill. [al-Maydani, al-Lubab]

This is an exception to the general rule as one is normally obliged to perform ablution (wudu) when sufficient water is present. The reason for the permissibility of tayammum in this circumstance is because the Eid prayer does not have a replacement prayer if missed. This ruling does not apply to the Friday congregational prayer or other prayers. [ibid]

What If One Misses the Eid Prayer? Can One Perform the Eid Prayer Alone?

No, the Eid prayer is only performed in a formal congregation. [Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

If one misses the Eid prayer, one does not make it up. Likewise, if one joins the Eid prayer but for some reason one’s prayer becomes invalid, then one cannot makeup the Eid prayer by oneself nor will a makeup be necessary. [ibid]

For those who missed the Eid prayer, it is recommended to pray the supererogatory Duha prayer with four rakas. This was related by the Companion ibn Mas’ud (Allah be pleased with him). [Shurunbulali, Maraqi al-Falah]

If it was incumbent upon one to attend, then one must repent for missing a necessary (wajib) prayer.

What Is Recommended On the Day of Eid al Fitr?

• To wake up early, preferably before Fajr or at the entering of Fajr
• To pray the Fajr group prayer in the masjid
• To eat something sweet after the Fajr prayer before going to the Eid prayer area
• To eat dates if one can find them, and to eat them in amounts of odd numbers
• To perform the purificatory bath (ghusl) before the Eid prayer, even for a person who is not attending the prayer
• To clean one’s teeth with a siwak or similar object as much as possible
• To wear scented perfume (women do not wear strong scented perfume outside of their homes)
• To wear the best of one’s clothes, which consist of the most beautiful, cleanest or newest garments, even if they are not white
• To make one’s happiness and joy apparent, thanking Allah for one’s blessings
• To smile and display one’s happiness when meeting others
• To give much in non-obligatory charity, more than one’s usual habit
• To direct oneself to the Eid prayer area, while saying ‘Allahu Akbar’ quietly to oneself and to stop saying it when the Imam begins the Eid prayer
• To go to the Eid prayer area by foot
• To pay the sadaqat al-fitr (zakat al-fitr) if it is necessary for one to do so
• To arrive early at the Eid prayer area so one can pray in the first line
• To return from a different direction after performing the Eid prayer

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]

How Does Eid al-Adha Differ From Eid al-Fitr?

The prayer and the recommendations for Eid al-Fitr are the same for Eid al-Adha, except:

• One delays eating after the Eid al-Adha prayer, whereas for Eid al-Fitr it is recommended to eat before the Eid prayer
• One says ‘Allahu Akbar’ out loud when going to the Eid al-Adha prayer, whereas for Eid al-Fitr it is recommended to say it quietly to oneself
• There is no sadaqat al-fitr, rather one sacrifices an animal if financially able

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]

What Is Disliked to Do on the Day of Eid?

• To perform supererogatory (nafl) prayers before the Eid prayer in the Eid prayer area or one’s house
• To perform supererogatory (nafl) prayers after the Eid prayer in the Eid prayer area, but praying them in one’s house is not disliked
• To fast (this is prohibitively disliked and one is sinful for doing it; one must break one’s fast)

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]

What Is the Takbir al-Tashriq?

Allah Most High says in the Quran, “Celebrate the praises of God during the Appointed Days…” [Baqara: 203] The Qur’anic exegetes explain that the phrase ‘appointed days’ is referring to the days of tashriq. [Shurunbulali, Imdad al-Fattah]

The takbir al-tashriq is an invocation that is said once, out loud, immediately after performing each obligatory (fard) prayer starting from the Fajr prayer on the day of Arafa (9th of Dhul Hijjah) up to the Asr prayer five days later (13th of Dhul Hijjah). This equals 23 prayers: 5 on the 9th-12th, which equal 20, and 3 on the 13th. This includes the Friday congregational prayer if it falls within these days.

The takbir al-tashriq is not said for the supererogatory (nafl) prayers, the witr prayer, or the janaza prayer. There is no harm in saying it after both of the Eid prayers.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah]

Who Must Say the Takbir al-Tashriq?

The Hanafi School follows the position of Imam Abu Hanifa’s two companions, Abu Yusuf and Muhammad, in this matter because it is more precautionary.

According to the two companions, chanting the takbir al-tashriq is necessary (wajib) upon every man and woman who performs the obligatory (fard) prayer in these days regardless if:

• they are the imam,
• they are a follower in the group prayer,
• they are a latecomer of the group prayer,
• the imam forgets to say it after the group prayer,
• they are praying alone,
• they are traveling, or
• they are residents of a village.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali, Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]

How Does One Say the Takbir al-Tashriq?

One says at least once, out loud, immediately after each obligatory prayer:

‘Allahu Akbar. Allahu Akbar. La ilaha illa Llah. Wa Llahu Akbar. Allah Akbar. Wa liLlahil-Hamd.’

‘Allah is the Greatest. Allah is the Greatest. There is no God save Him. And Allah is the Greatest. Allah is the Greatest. And to Allah belongs all praise.’

Women should say the takbir al-tashriq in a soft voice and not loudly.

It is optimal to say the takbir al-tashriq more than once according to the Imam al-‘Ayni.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Shurunbulali Imdad al-Fattah; al-Haskafi, Durr al-Mukhtar]

What If One Does Not Say the Takbirs Immediately After Prayer?

It is necessary (wajib) to make the takbirs immediately after the final salams of the obligatory (fard) prayer. If one talks purposely or forgetfully, loses one’s wudu, or performs other actions completely foreign to the prayer, one has missed the wajib. [Ibn Abidin, Radd al-Muhtar]

What Is Sadaqat al-Fitr (Zakat al-Fitr)?

The rulings of sadaqat al-fitr are usually found in the chapter of zakat in the works of the jurists. However, after realizing that many people are not aware of the sadaqat al-fitr and the right of the poor to receive it, its details has been included in this article.

Sadaqat al-Fitr is a required charity on the occasion of Eid al-Fitr given to the same poor individuals who are allowed to receive zakat.

It is related by the Companion Abdullah ibn Umar and his father Umar ibn al-Khattab (Allah be pleased with both) that “…the Prophet (Allah bless him and give him peace) obligated (the payment) of zakat al-fitr in Ramadan (with) a sa’ of dates or a sa’ of barley upon every free person and slave, (whether) man or woman, from the Muslims.” [Bukhari; Muslim]

How Does One Pay Sadaqat al-Fitr?

The one who must pay sadaqat al-fitr gives one of the following:

1. half a sa’* of wheat or similar food grains,
2. a full sa’ of dates, barley, raisins or similar food grains,
3. or the equivalent monetary value of either a or b.

It is actually better to pay the monetary value when the goods are widely available. If they are not widely available, it is better to pay in the form of goods rather than by money.

*Half a sa’ is approximately 2 kilos (4.5 pounds). A full sa’ is approximately 4 kilos (9 pounds).

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

Who Must Pay Sadaqat al-Fitr?

Sadaqat al-fitr is necessary (wajib) upon:

• any free Muslim, regardless if they are male, female, adult, child, sane, or not sane,
• who possesses the zakatable minimum (nisab) in any form of wealth,
• in excess of their immediate needs and debts,
• on the morning Eid al-Fitr arrives (i.e. entering of Fajr),
• regardless if an entire lunar year has passed upon this wealth or not.

For sadaqat al-fitr, the zakatable minimum (nisab) is the same as the annual zakat, which is 612 grams of silver or 87.48 grams of gold or their equivalent monetary value. However, for sadaqat al-fitr, one calculates the nisab according to any form of wealth one owns beyond one’s basic needs and immediate debts. The details related to this difference are forthcoming.

Immediate needs refer to one’s normal living expenses for oneself and one’s dependents, such as money for food, shelter, furniture, clothing, transportation, immediate debts, and books for those who use them.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

Does One’s Husband Pay For One’s  Sadaqat al-Fitr?

No, one’s husband is not obliged to pay one’s sadaqat al-fitr. However, if he voluntarily decides to do so out of his generosity, then it counts on one’s behalf.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

Does One Pay Sadaqat al-Fitr For One’s Children?

Yes, if the child does not have the wealth to pay for sadaqat al-fitr and owes it, the father (or legal guardian) pays for the child. If the father (or legal guardian) does not pay on behalf of the needy child, the child does not owe this amount after reaching adulthood.

If the child has the wealth to pay for it, sadaqat al-fitr is paid from the child’s wealth. If the wealthy child does not pay it, the child still owes this amount to the poor after reaching adulthood.

It should be noted that a child is someone who has not reached puberty. After reaching puberty, each person is responsible for the payment of his/her sadaqat al-fitr. However, if an adult’s legal guardian still pays for his/her sadaqat al-fitr, it counts on his/her behalf.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya; Ibn Abidin, Radd al-Muhtar]

How Is the Calculation of the Nisab of Sadaqat al-Fitr Different From the Annual Zakat?

Calculating the nisab of sadaqat al-fitr differs from calculating it for the annual zakat. With the annual zakat, one must own the nisab by means of specific forms of wealth (like gold, silver, cash, livestock, or trade goods) in excess of one’s basic needs and a lunar year passes upon this wealth.

With sadaqat al-fitr, the nisab is calculated by means of any form of wealth one has in excess of one’s basic needs and immediate debts, regardless if a lunar year passed upon this wealth or not. If this excess wealth reaches the nisab on the morning of Eid al-Fitr (i.e. entering of Fajr), then it is necessary (wajib) for one to pay sadaqat al-fitr. It is quite possible that someone may not have to pay the annual zakat but at the same time be required to pay the sadaqat al-fitr.

For example, someone who does not have any zakatable items in his possession, like cash or trade goods, does not have to pay zakat. But this same person owns other assets equal to the value of the nisab and these assets are in excess of his personal needs, such as having a surplus car, surplus televisions, or surplus computers. In this case, he does not pay the annual zakat but he does pay sadaqat al-fitr.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

When Does One Pay Sadaqat al-Fitr?

It becomes necessary (wajib) to pay sadaqat al-fitr when Fajr enters on Eid al-Fitr (1st of Shawwal).

It is recommended to pay sadaqat al-fitr after Fajr enters before heading to the Eid prayer area.

It is valid to pay sadaqat al-fitr before Fajr enters on Eid al-Fitr or after it.

[Shurunbulali, Maraqi al-Falah; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

What If One Never Paid Sadaqat al-Fitr?

If one never paid sadaqat al-fitr in the past and was required to pay it, one still owes this amount to the poor. The time for paying the sadaqat al-fitr is not limited to the day of Eid al-Fitr itself; rather the time for payment is unconditioned. Thus, the obligation to pay is not lifted if delayed, although there is dislikedness in delaying.

[ibn Abidin, Radd al-Muhtar; Tahtawi, Hashiyyat al-Tahtawi; Shurunbulali, Maraqi al-Falah; al-Maydani, al-Lubab]

What If One’s Wealth Diminishes After One is Obliged to Pay Sadaqat al-Fitr?

If one’s wealth diminishes after it became obligatory for one to pay sadaqat al-fitr, the obligation to pay is not lifted. This differs from the rulings on the annual zakat.

[Tahtawi, Hashiyyat al-Tahtawi; Ala al-Din Abidin, al-Hadiyya al-Alaiyya]

May Allah bless the entire ummah with a joyous Eid, inshaAllah.

Ustadha Naielah Ackbarali is a female student of Islamic knowledge from the US. She studies with leading Hanafi scholars from Syria and elsewhere.