According to the majority of scholars, it is permissible to pay zakat al-fitr a day or two before `Eid Al-Fitr. However, some scholars are of the opinion that it may be paid (any day) during Ramadan in general but it is not permissible to delay it until after the day of `Eid al-Fitr. Hence, there is nothing wrong in paying it on the first of Ramadan, especially if there is a need for this.
To respond to this issue in more detail, jurists have differed as to paying zakat al-fitr before `Eid al-Fitr as follows:
- It is permissible to pay it one or two days before the `Eid.
- It is permissible to pay it any day starting from the middle of Ramadan
(until the end of the month). - It is permissible to pay it any day starting from the first of Ramadan (until the day of the `Eid).
- It is permissible to pay it from the beginning of the year in general.
- It is not permissible to pay it before the day of the `Eid.
According to Nail Al-Awtar authored by Ash-Shawkani, it is permissible to pay zakat al-fitr before `Eid al-Fitr in general.
Imam Shafi`i was of the view that it may be paid starting from the first of Ramadan (until the day of the `Eid).
The eminent scholars Al-Hadi, Al-Qasim, Abu Hanifah, Abu Al-`Abbas, and Abu Talib were of the opinion that it may be paid even two years earlier.
Al-Karkhi (a Hanafi scholar) and Imam Ahmad said that it should not be paid before its due time (the day of `Eid al-Fitr) but one or two days earlier may be disregarded in this respect.
Malik, An-Nasir, and Al-Hasan ibn Ziyad were of the view that it is not permissible to pay it before its due time, as it is not permissible to perform a prescribed Prayer before its time. But the author of Al-Bahr argued that drawing analogy between zakat al-fitr and the zakah paid on one’s properties in
general is more tenable than drawing analogy between the former and Prayer, [and hence, with this more tenable analogy, it can be said that zakat al-fitr may be paid before its due time].
Imam Yahyah reported that the righteous predecessors were unanimous that zakat al-fitr may be paid before its due time in general.
In Al-Magmu`, Imam An-Nawawi said
Zakat al-fitr may be paid before its due time. But there are three different viewpoints about this earlier time: The first (and most acceptable view according to the majority of scholars) says that it may be paid any day during Ramadan, not before this. The second says that it may be paid any day starting from after the dawn of the first day of Ramadan until the end of the month; it should not be paid here on the eve of the first day of Ramadan as people then would not have started fasting yet. The third says that it may be paid any day during the whole year.
However, Imam Shafi`i and other scholars are of the opinion that the best time to pay zakat al-fitr is on the day of the `Eid itself before going to the `Eid Prayer; one may also pay it anytime during the day of `Eid. But it is not permissible to delay it more than this. He who delays it more than this would be disobedient of Allah’s teachings. Paying this zakah in this case (i.e., after its due time) would be regarded as making up for zakat al-fitr, not paying it principally.
Imam Ibn Quddamah said in Al-Mughni:
It would suffice one to pay zakat al-fitr one or two days before the day of `Eid. But one should not pay it earlier before this. Ibn `Umar said, “People used to give zakat al-fitr (even) a day or two before the `Eid.” However, some scholars say that it is permissible to pay it also any day starting from the middle of Ramadan (until the day of `Eid). Abu Hanifah said that it is also permissible to pay it from the beginning of the month of Ramadan.
According to Imam Shafi`i, it may be paid any day starting from the first day of Ramadan (until the day of `Eid), for the cause of paying this zakah is fasting in Ramadan and al-fitr means “breaking this fast.” Hence, should one of these factors—fasting or breaking fast—exist, this zakah may be paid during either of the both. However, Nafi` reported on the authority of Ibn `Umar that the Prophet (peace and blessings be upon him) would order that zakat al-fitr be distributed among the poor and would say, “Spare them (i.e., the poor) begging on this day (the day of `Eid)” (Ahmad). The imperative form in this hadith indicates obligation, for should it be allowable to pay it a long time before the `Eid, “sparing the poor begging” would not be achieved according to this hadith. The cause of its being obligatory here is breaking the fast, as would indicate the name of the zakah itself (i.e., zakat al-fitr, meaning zakah on breaking the fast of Ramadan). An analogy can be drawn between this zakah and the zakah of properties. The aim of the zakah of properties is to satisfy the needs of the poor for a whole year, which is the range of time for paying this kind of zakah; hence, it can be paid any time during the year. Likewise, the aim of zakat al-fitr is to satisfy the needs of the poor during the day of `Eid al-Fitr; thus, it is not permissible to pay it before this time unless it is only one or two days earlier.
Al-Bukhari reported that Ibn `Umar said, “The Prophet (peace and blessings be upon him) made zakat al-fitr obligatory” and Ibn `Umar said in the end of this hadith, “People used to give zakat al-fitr (even) a day or two before the `Eid.” This indicates that there was unanimity on the permissibility of paying zakat al-fitr one or two days before the day of `Eid. Besides, paying it one or two days earlier than its due time does not contradict its aim, i.e., satisfying the need of the poor on the day of `Eid, since this zakah or part thereof remains with the poor until the day of `Eid.