Arranged from the Ṣaḥābah first, then the Tābiʿīn
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Narrations from the Ṣaḥābah
1. The Narration of Mu’awiyah ibn Abi Sufyan (Radi Allahu Anhu) as related by Abu Sa’id Al-Khudri (Radi Allahu Anhu)
Abu Sa’id Al-Khudri reported that when Mu’awiyah regarded half a sa’ of wheat as equivalent to one sa’ of dates, Abu Sa’id objected and said: “I will not give in it except what I used to give during the lifetime of the Messenger of Allah (Sallallahu ‘Alayhi wa Sallam): one sa’ of dates, or one sa’ of raisins, or one sa’ of barley, or one sa’ of dried curd.” (Sahih Muslim 985e, Book 12, Hadith 25.)
Benefit: The apparent meaning is that a Companion (Mu’awiyah) considered equivalence in value/quality when estimating the amount of Zakat Al-Fitr, even though another Companion preferred to remain upon the original one-sa’ measure. Thus half a sa’ of expensive wheat was considered enough and comparable to one sa’ of dates.
2. The Narration of Abdullah ibn Umar (Radi Allahu Anhuma)
The Messenger of Allah (Sallallahu ‘Alayhi wa Sallam) obligated Zakat Al-Fitr as one sa’ of dates or one sa’ of barley. Abdullah ibn Umar then said: “The people later equated that with two mudds of wheat.” (Sahih Al-Bukhari 1507, Book 24, Hadith 107; Sahih Muslim 984d, Book 12, Hadith 19.)
Benefit: The apparent meaning is that the early Muslims recognized an equivalent measure in wheat, showing consideration of comparative worth and not only literal item-for-item restriction.
3. The Athar of Mu’adh ibn Jabal (Radi Allahu Anhu)
Mu’adh (Radi Allahu Anhu) said to the people of Yemen: “Bring me goods—garments of khamis or labis—in charity instead of barley and corn; that is easier for you and better for the Companions of the Prophet (Sallallahu ‘Alayhi wa Sallam) in Madinah.” (Cited by Imam Al-Bukhari in Sahih Al-Bukhari, Kitab Al-Zakah, chapter: Bab Al-‘Ard fi Al-Zakah (as a chapter-heading report / mu’allaq report from Tawus).)
Benefit: The apparent meaning is that replacement by non-food value/items was accepted when it was easier for the payer and more beneficial for the recipients.
Narrations from the Tābiʿīn
4. The Letter of Umar ibn Abd Al-Aziz (Rahimahullah) – First Report
I heard the letter of Umar ibn Abd Al-Aziz being read to Adi in Basrah: “Half a dirham is to be taken from the people of the register from their stipends for each person.” (Musannaf Ibn Abi Shaybah, no. 10660 (alternate numbering: 10368).)
Benefit: The apparent meaning is that the caliph treated a cash amount as an accepted discharge of the obligation per person.
5. The Letter of Umar ibn Abd Al-Aziz (Rahimahullah) – Second Report
A letter from Umar ibn Abd Al-Aziz came to us regarding Zakat Al-Fitr: “Half a sa’ from each person, or its value: half a dirham.” (Musannaf Ibn Abi Shaybah, no. 10661 (alternate numbering: 10369).)
Benefit: The apparent meaning is explicit—either the measured food amount or its monetary value could be taken.
6. The Statement of Al-Hasan Al-Basri (Rahimahullah)
Al-Hasan Al-Basri said: “There is no harm in giving dirhams in Sadaqat Al-Fitr.” (Musannaf Ibn Abi Shaybah, no. 10662 (alternate numbering: 10370).)
Benefit: The apparent meaning is a clear early endorsement of giving cash in place of food for Zakat Al-Fitr.
7. The Statement of Abu Ishaq Al-Sabi’i (Rahimahullah)
I heard Abu Ishaq say: “I found them (i.e. the Sahabah and the early Muslims of his time) giving dirhams in the charity of Ramadan according to the value of the food.” (Musannaf Ibn Abi Shaybah, no. 10663 (alternate numbering: 10371).)
Benefit: The apparent meaning is that Abu Ishaq witnessed earlier Muslims giving cash by food-value, indicating an established early practice.
8. The Statement of Ata’ (Rahimahullah)
It is reported from Ata’ that he disliked giving silver coins in Sadaqat Al-Fitr. (Musannaf Ibn Abi Shaybah, no. 10664.)
Benefit: The apparent meaning is that the issue was known and debated among the early generations, so one also finds early preference amongst the scholars for keeping Zakat Al-Fitr in food form.
Saheehus-Seerah 