The Obligation of Zakah and Its Evidence

The Permanent Committee for Scholarly Research and Ifta

Machine translationRead the Arabic original

Fatwa No. ( 2262 )
Praise be to Allah alone, and blessings and peace be upon the one after whom there is no prophet. And after: The Permanent Committee for Scholarly Research and Ifta has reviewed what was sent to His Eminence the General President by the Acting Deputy Minister of the Saudi Ministry of Foreign Affairs, and referred to the Committee by the General Secretariat of the Council of Senior Scholars. The subject is the request of the Pakistani Embassy in Jeddah to the Saudi Ministry of Foreign Affairs to mediate in providing them with the necessary information regarding the pillar of zakah, the definition of the nisab, and the modes of its utilization, with the requested information to be in English, for the purpose of using it in preparing a study on the pillar of zakah and how it is applied in Muslim countries at the present time, given that the Pakistani government intends to collect zakah according to the rulings of the noble Islamic Shari'ah. End of text. The Deputy Minister of the Saudi Ministry of Foreign Affairs requests that the information be provided to him if possible.
After the Committee studied the question, it wrote the following answer: Zakah is a pillar of Islam, and the discussion on it is extensive
indeed, and the Committee preferred to write on the following matters: the obligation of zakah with its evidence, the nisabs and the amount to be paid out, the conditions for its obligation, and the expenditures. The following is the discussion on each of them: First: The Obligation of Zakah with its evidence: It is obligatory, indeed it is one of the five pillars of Islam, and the basis for its obligation is the Book, the Sunnah, and consensus. As for the Book : from it is the saying of Allah the Exalted:

And establish prayer and give zakah and obey the Messenger - that you may receive mercy.

وَأَقِيمُوا الصَّلاَةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

[An-Nur 24:56]

, and His saying, Mighty and Majestic:

Take, [O, Muhammad], from their wealth a charity by which you purify them and cause them increase

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا

[At-Tawbah 9:103]

, and the saying of Allah the Exalted:

And those who hoard gold and silver and spend it not in the way of Allah - give them tidings of a painful punishment. ⁽³⁵⁾ The Day when it will be heated in the fire of Hell and seared therewith will be their foreheads, their flanks, and their backs, [it will be said], "This is what you hoarded for yourselves, so taste what you used to hoard."

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ (34) يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَذَا مَا كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا مَا كُنْتُمْ تَكْنِزُونَ

[At-Tawbah 9:34-35]

, so any wealth subject to zakah whose zakah has not been paid is a treasure for which its owner will be punished on the Day of Resurrection. The verses indicating its obligation are numerous; we have sufficed with what we have mentioned.
As for the Sunnah, the hadiths reported regarding its obligation are numerous: Among them is what was reported in the two Sahihs and others, from the Messenger of Allah (peace and blessings be upon him) that he said:

Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Messenger (ﷺ). 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity) . 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.

بني الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمدًا رسول الله، وإقام الصلاة، وإيتاء الزكاة، والحج، وصوم رمضان

Sahih al-Bukhari 8

, and from Mu'adh ibn Jabal (may Allah be pleased with him)

That the Prophet (peace and blessings be upon him), when he sent him to Yemen, said: Inform them - and in a wording: Make them know - that Allah has made obligatory upon them a charity in their wealth, to be taken from their rich and returned to their poor

أن النبي صلى الله عليه وسلم لما بعثه إلى اليمن قال: أخبرهم - وفي لفظ: أعلمهم - أن الله افترض عليهم صدقة في أموالهم، تؤخذ من أغنيائهم، وترد على فقرائهم

It was narrated by al-Bukhari and Muslim in the two Sahihs. It is also established from the Messenger of Allah that he said:

I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah's Messenger (ﷺ), and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah.

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله، وأن محمدًا رسول الله، ويقيموا الصلاة، ويؤتوا الزكاة؛ فإذا فعلوا ذلك عصموا مني دماءهم وأموالهم إلا بحق الإسلام، وحسابهم على الله

Sahih al-Bukhari 25

It is agreed upon as authentic. As for consensus: the Ummah is in agreement on its obligation. Second: The Nisabs and the Amount to Be Paid Out : Zakah is obligatory in livestock, what comes out of the earth, the two currencies, and trade goods. As for livestock , they are camels, cattle, and sheep, and it is not obligatory except in those that graze, which are those that graze for most of the lunar year. So there is no zakah in camels until they reach five, in which case one sheep is obligatory; in ten, two sheep; in fifteen, three sheep; in twenty, four sheep. If they reach twenty-five, then a bint makhad is due, which is one that is one year old; if it is not available, an ibn labun suffices, which is one that is two years old. In thirty-six, a bint labun is due; in forty-six, a haqqah, which is one that is three years old; in sixty-one, a jadha'ah, which is one that is four years old; in seventy-six, two bint labun; and in
One hundred and ninety-one camels require two hakqahs, up to one hundred and twenty. If the number exceeds one hundred and twenty, then for every forty there is one bint labun, and for every fifty there is one hakqah. When the number reaches two hundred, the two obligations coincide; if he wishes, he may give four hakqahs, or if he wishes, five bint labun. There is nothing due in the intervals between the two thresholds. If a person is required to give a camel of a certain age and does not have it, he must give the next younger age along with two sheep or twenty dirhams. If he wishes, he may give the next older age and take two sheep or twenty dirhams from the collector. The basis for this is what is established from Anas (may Allah be pleased with him) that Abu Bakr al-Siddiq (may Allah be pleased with him) wrote for him this document when he sent him to Bahrain as a governor over it:

(In the name of Allah, the Beneficent, the Merciful). These are the orders for compulsory charity (Zakat) which Allah's Messenger (ﷺ) had made obligatory for every Muslim, and which Allah had ordered His Apostle to observe: Whoever amongst the Muslims is asked to pay Zakat accordingly, he should pay it (to the Zakat collector) and whoever is asked more than that (what is specified in this script) he should not pay it; for twenty-four camels or less, sheep are to be paid as Zakat; for every five camels one sheep is to be paid, and if there are between twenty-five to thirty-five camels, one Bint Makhad is to be paid; and if they are between thirty-six to forty-five (camels), one Bint Labun is to be paid; and if they are between forty-six to sixty (camels), one Hiqqa is to be paid; and if the number is between sixty-one to seventy-five (camels), one Jadha is to be paid; and if the number is between seventy-six to ninety (camels), two Bint Labuns are to be paid; and if they are from ninety-one to one-hundredand twenty (camels), two Hiqqas are to be paid; and if they are over one-hundred and-twenty (camels), for every forty (over one-hundred-and-twenty) one Bint Labun is to be paid, and for every fifty camels (over one-hundred-and-twenty) one Hiqqa is to be paid; and who ever has got only four camels, has to pay nothing as Zakat, but if the owner of these four camels wants to give something, he can. If the number of camels increases to five, the owner has to pay one sheep as Zakat.

بسم الله الرحمن الرحيم، هذه فريضة الصدقة التي فرض رسول الله صلى الله عليه وسلم على المسلمين، والتي أمر الله بها رسوله صلى الله عليه وسلم فمن سُئِلَها من المسلمين على وجهها فليعطها، ومن سُئِل فوقها فلا يُعْطِ - في أربع وعشرين من الإبل فما دونها، من الغنم من كل خمس شاة، إذا بلغت خمسًا وعشرين إلى خمس وثلاثين ففيها بنت مخاض أنثى، فإذا بلغت ستًّا وثلاثين إلى خمس وأربعين ففيها بنت لبون أنثى، فإذا بلغت ستًّا وأربعين إلى ستين ففيها حقة، طروقة الجمل، فإذا بلغت واحدة وستين إلى خمس وسبعين ففيها جذعة، فإذا بلغت يعني: ستًّا وسبعين إلى تسعين ففيها بنتا لبون، فإذا بلغت إحدى وتسعين إلى عشرين ومائة ففيها حقتان، طروقتا الجمل، فإذا زادت على عشرين ومائة ففي كل أربعين بنت لبون وفي كل خمسين حقة، ومن لم يكن معه إلا أربع من الإبل فليس فيها صدقة إلا أن يشاء ربها، فإذا بلغت خمسًا من الإبل ففيها شاة

Sahih al-Bukhari 1454

The hadith. It was narrated by al-Bukhari and by Malik and others from the preservers of Islam, who relied upon it and counted it among the foundations of Islam, saying that it is a great foundation upon which one relies. Ahmad said: I do not know anything better than this regarding charity. This hadith provides evidence that there is nothing due in the intervals (waqas). Al-Bukhari also narrated from the hadith of Anas (may Allah be pleased with him) that Abu Bakr (may Allah be pleased with him) wrote for him the obligation of charity that Allah commanded His Messenger (peace and blessings be upon him) to implement:

Whoever had to pay Jahda (Jahda means a four-year-old she-camel) as Zakat from his herd of camels and he had not got one, and he had Hiqqa (three-year-old she-camel), that Hiqqa should be accepted from him along with two sheep if they were available or twenty Dirhams (one Durham equals about 1/4 Saudi Riyal) and whoever had to pay Hiqqa as Zakat and he had no Hiqqa but had a Jadha, the Jadha should be accepted from him, and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Hiqqa as Zakat and he had not got one, but had a Bint Labun (two-year-old she-camel), it should be accepted from him along with two sheep or twenty Dirhams; and whoever had to pay Bint Labun and had a Hiqqa, that Hiqqa should be accepted from him and the Zakat collector should repay him twenty Dirhams or two sheep; and whoever had to pay Bint Labun and he had not got one but had a Bint Makhad (one-year-old she camel), that Bint Makhad should be accepted from him along with twenty Dirhams or two sheep.

من بلغت عنده من الإبل صدقة الجذعة وليست عنده جذعة وعنده حقة فإنها تقبل منه الحقة ويجعل معها شاتين إن استيسرتا له، أو عشرين درهمًا، ومن بلغت عنده صدقة الحقة وليست عنده الحقة وعنده الجذعة فإنها تقبل منه، ويعطيه المصدق عشرين درهمًا أو شاتين، ومن بلغت عنده صدقة الحقة وليست عنده إلا بنت لبون فإنها تقبل منه بنت لبون ويعطي شاتين أو عشرين درهمًا، ومن بلغت صدقته بنت لبون وعنده حقة فإنها تقبل منه الحقة، ويعطيه المصدِّق عشرين درهمًا أو شاتين، ومن بلغت صدقته بنت لبون وليست عنده، وعنده بنت مخاض فإنها تقبل منه بنت مخاض، ويعطي معها عشرين درهمًا أو شاتين

Sahih al-Bukhari 1453

. Al-Daraqutni also reported from 'Ubayd ibn Sakhr who said:

The Messenger of Allah (peace and blessings be upon him) instructed his governors of the people of Yemen that there is no alms due on the intermediate amounts (al-aqwas).

عهد رسول الله صلى الله عليه وسلم إلى عماله أهل اليمن أنه ليس في الأوقاص شيء

, and similar reports are found in the Sunan from the hadith of Ibn 'Abbas . The waqas are the intervals between the two thresholds, just as the interval between five and ten camels is applied to cases where no zakah is due, such as four camels. Abu Dawud , al-Nasa'i , Ahmad , and others narrated from the hadith of Bahz ibn Hakim from his father from his grandfather, traced to the Prophet:

For forty pasturing camels, one she-camel in her third year is to be given.

في كل سائمة إبل، في أربعين بنت لبون..

Sunan Abi Dawud 1575Hasan (Al-Albani)

. "Saimah" refers to grazing livestock. Al-Jawhari and others said: "Sammat al-mashi'ah" means the livestock grazed, and "asammatuha" means he sent them out to graze. Some scholars of knowledge discussed Bahz, and Ibn Ma'in said: Its chain is authentic. Al-Hakim reported the consensus on authenticating the hadith of Bahz from his father from his grandfather. As for cows , there is nothing due in them until they reach thirty, in which case it is obligatory
a tabi' or tabi'ah is due: which is one that is one year old. In forty, a musinnah is due: which is one that is two years old. In sixty, two tabi' or two tabi'ah, then in every thirty a tabi', and in every forty a musinnah. The basis for this is the hadith of Mu'adh ibn Jabal (may Allah be pleased with him) who said:

The Messenger of Allah (peace and blessings be upon him) sent me to Yemen and ordered me to take from every thirty cows a one-year-old male or female (ta'ib or ta'ibah), and from every forty a mature cow (musinnah).

بعثني رسول الله صلى الله عليه وسلم إلى اليمن، وأمرني أن آخذ من كل ثلاثين من البقر تبيعًا أو تبيعة، ومن كل أربعين مسنة

It was narrated by the five and graded hasan by al-Tirmidhi and authenticated by al-Nasa'i and Ibn Hibban and al-Hakim . Abu Dawud added:

And there is no alms due on the working cows.

وليس في العوامل صدقة

It was authenticated by al-Daraqutni and the meaning is that there is no zakah in those that are watered, plowed with, and used for heavy loads. The apparent meaning of the hadith is whether they are grazing or fed, and the condition of grazing for the obligation of zakah in cattle is analogized to what is established in camels and sheep from the hadith of Anas in al-Bukhari and the hadith of Bahz mentioned above.
As for sheep , there is no zakah in them until they reach forty, in which case one sheep is obligatory up to one hundred and twenty. If they exceed by one, then two sheep are due, up to two hundred. If they exceed by one, then three sheep are due. In every hundred sheep: one sheep. A two-year-old goat or a one-year-old lamb is taken, and a male goat, an old sheep, or a defective one is not taken: which is the one with a defect, nor a rabba: which is the one nursing its young, nor a pregnant one, nor the best of the wealth, unless he wishes, and the basis for this is what is established from the hadith of Anas ibn Malik (may Allah be pleased with him) in the book of charity that Abu Bakr al-Siddiq (may Allah be pleased with him) wrote for him when he appointed him as governor over Bahrain :

This is the obligatory alms that the Messenger of Allah (peace and blessings be upon him) made obligatory upon the Muslims... and he mentioned the camels, saying: ... And regarding the alms on sheep, for their grazing ones, if they are forty to one hundred and twenty, one sheep is due. If they exceed one hundred and twenty to two hundred, two sheep are due. If they exceed two hundred to three hundred, three sheep are due. If they exceed three hundred, then for every hundred one sheep is due. If a man's grazing sheep are less than forty, one sheep is due, but there is no alms due on them unless his Lord wills it. Do not combine what is separated, nor separate what is combined, out of fear of the alms. And if there are two partners, they should share equally between them. And do not send out as alms an old animal, or one with a defect, or a male goat, unless the collector of alms wills it.

هذه فريضة الصدقة التي فرضها رسول الله صلى الله عليه وسلم على المسلمين..، وذكر الإبل، قال: .. وفي صدقة الغنم في سائمتها إذا كانت أربعين إلى عشرين ومائة شاة، فإذا زادت على عشرين ومائة إلى مائتين شاتان، فإذا زادت على مائتين إلى ثلاثمائة ففيها ثلاث، فإذا زادت على ثلاثمائة ففي كل مائة شاة، فإذا كانت سائمة الرجل ناقصة عن أربعين شاة: شاة واحدة، فليس فيها صدقة إلا أن يشاء ربها، ولا يجمع بين متفرق ولا يفرق بين مجتمع خشية الصدقة، وما كان من خليطين فإنهما يتراجعان بينهما بالسوية، ولا يخرج في الصدقة هرمة ولا ذات عوار ولا تيس إلا أن يشاء المصدق

It was narrated by al-Bukhari and the people of the Sunan
and others. And Abu Dawud and others, from the hadith of 'Abdullah ibn Mu'awiya al-Ghadiri that the Messenger of Allah (peace and blessings be upon him) said: ...

We do not accept the old one, or the emaciated one, or the sick one, or the defective one that is worthless, but rather from the middle of your wealth. For Allah has not asked you for the best of it, nor commanded you to give the worst of it.

لا نعطى الهرمة ولا الدرنة ولا المريضة ولا الشرط اللئيمة، ولكن من أوسط أموالكم، فإن الله لم يسألكم خياره، ولم يأمركم بشراره

. End of hadith. A sick one is taken from among the sick by consensus, and likewise a defective one from among the defective; because zakah is a means of support, and the hadiths indicate that it is paid out from the middle of the wealth, not from its best, nor from its worst. As for what comes out of the earth, it includes: grains, fruits, minerals, and buried treasure, and the following is a detailed discussion on that: 1 - Grains and Fruits: Zakah is obligatory in all grains and in every fruit that is measured and stored, and two conditions are considered for its obligation in grains and fruits: The first: that it reaches a nisab, which is five wasqs after cleaning for grains and drying for fruits, and the wasq is sixty sa' by the sa' of the Prophet (peace and blessings be upon him). The second: that the nisab be owned by him at the time zakah becomes obligatory.
It is obligatory to pay one-tenth on crops watered without expense, such as by rain, flowing water, or what they drink from their roots, and half of one-tenth on crops watered with effort, such as by waterwheels. If it is watered by one method for half the year and by the other for the other half, then three-quarters of one-tenth is due. If it is watered by one method more than the other, the greater amount is considered. If the amount is unknown, one-tenth is obligatory. When the grain becomes strong and the ripening of the fruit becomes apparent, zakah becomes obligatory. However, the obligation does not become established until it is placed in the granary. If it is destroyed before that without any fault on his part, the zakah is dropped, whether it was estimated or not. It is obligatory to extract the zakah of grain in a cleaned state and the fruit in a dried state. It is recommended that the imam send an assessor when the ripening of the fruit becomes apparent, to estimate it for them so they can deal with it. If there are different types, each type is estimated separately. If it is one type, each tree is estimated separately. He may also estimate the whole at once. It is obligatory to leave one-third or one-quarter of the estimate for the owner of the wealth. If he does not do so, the owner of the wealth may eat from it afterwards, and it is not counted against him. Zakah is not obligatory on vegetables. The basis for this is the saying of Allah the Exalted:

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الأَرْضِ وَلاَ تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلا أَنْ تُغْمِضُوا فِيهِ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ

[Al-Baqarah 2:267]

, and He said:

give its due [zakah] on the day of its harvest

وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ

[Al-An'am 6:141]

Ibn Abbas and others said: Its right is the prescribed zakah. And from Abu Sa'id (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

No sadaqa (zakat) is payable on less than five wasqs of (dates or grains)

ليس فيما دون خمسة أوسق صدقة

Sahih Muslim 979a

, agreed upon by al-Bukhari and Muslim , and Muslim has:

There is no Sadaqah on less than five Awsaq of grains or dates.

ليس فيما دون خمسة أوساق من ثمر ولا حب صدقة

Sunan an-Nasa'i 2483Sahih (Darussalam)

, and Abu Dawud has: "zakah." And from Ibn Umar (may Allah be pleased with them both) that the Prophet (peace and blessings be upon him) said:

the Ushr of what was watered by the heavens and steams, or through natural channels, and half of the Ushr for what is watered by irrigation.

فيما سقت السماء والعيون أو كان عثريًّا العشر، وفيما سقي بالنضح نصف العشر

Jami` at-Tirmidhi 640Sahih (Darussalam)

, narrated by al-Bukhari and others , and Muslim from the hadith of Jabir:

and a twentieth on what is watered by camels

وفيما سقي بالسانية نصف العشر

Sahih Muslim 981

.
And from Utab ibn Asid (may Allah be pleased with him) who said:

The Messenger of Allah (ﷺ) commanded us, “Grapevines are to be estimated exactly as palm trees, and its Zakah is taken in raisins.”

أمر النبي صلى الله عليه وسلم أن يخرص العنب كما يخرص النخل، وتؤخذ زكاته زبيبًا

Bulugh al-Maram 4:21

, narrated by the five. And from Sahl ibn Abi Hathmah (may Allah be pleased with him), traced to the Prophet (peace and blessings be upon him), that he said:

When you make an assessment, then take it and leave a third, if you do not leave a third, then leave a quarter.

إذا خرصتم فخذوا ودعوا الثلث، فإن لم تدعوا الثلث فدعوا الربع

Jami` at-Tirmidhi 643Hasan (Darussalam)

, narrated by Abu Dawud, al-Nasa'i, al-Tirmidhi, and others. And from Mu'adh ibn Jabal (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:

There is no charity due on vegetables.

ليس في الخضروات صدقة

Musannaf Abd al-Razzaq 8:377

, narrated by al-Tirmidhi and others. And al-Daraqutni has from Ali, and Aishah (may Allah be pleased with them both), the meaning of it. And al-Tirmidhi said: It is not authentic in anything, and the practice of the people of knowledge is that there is no charity in vegetables. And al-Bayhaqi said: Except that it is from different paths
that support one another, along with the statements of the Companions. And al-Khattabi said: It is argued with the hadith

No sadaqa (zakat) is payable on less than five wasqs of (dates or grains)

ليس فيما دون خمسة أوسق صدقة

Sahih Muslim 979a

that it is not obligatory on vegetables. It is evidence that it is only obligatory on what is measured and stored of grains and fruits, not on what is not measured or stored of fruits and vegetables and the like, and this is the view of the majority of the people of knowledge. As for the two currencies, they are gold and silver: Zakah is not obligatory on gold until it reaches twenty mithqals, in which case half a mithqal is obligatory. It is not obligatory on silver until it reaches two hundred dirhams, and its amount in mithqals is one hundred and forty mithqals, in which case five dirhams are obligatory. The basis for this is the saying of Allah the Exalted:

[At-Tawbah 9:34-35]

. And what was narrated by Abu Sa'id al-Khudri (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

No Sadaqah is due on less than five Awsaq of silver

ليس فيما دون خمس أواق من الورق صدقة

Sunan an-Nasa'i 2476Sahih (Darussalam)

, agreed upon by al-Bukhari and Muslim. And from Ali (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings be upon him) said:

I have exempted charity on horses and slaves. So bring charity for silver, one Dirham for every forty Dirham. There is nothing for me (to collect) on one hundred and ninety Dirham, so when it reaches two hundred, then five Dirham of it (are due).

قد عفوت لكم عن صدقة الخيل والرقيق فهاتوا صدقة الرقة من كل أربعين درهمًا درهمًا وليس في تسعين ومائة شيء فإذا بلغت مائتين ففيهما خمسة دراهم

Jami` at-Tirmidhi 620Da'if (Darussalam)

, narrated by Ahmad, Abu Dawud, and al-Tirmidhi. And in a wording:

I have relieved you of zakah on horses and slaves, and there is no zakah on anything less than two hundred (dirhams).

قد عفوت لكم عن الخيل والرقيق وليس فيما دون المائتين زكاة

Musnad Ahmad 913Sahih] (Darussalam)

, narrated by Ahmad, and al-Nasa'i. And from Jabir (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings be upon him) said:

No Sadaqah is due on less than five Awsaq of silver

ليس فيما دون خمس أواق من الورق صدقة

Sunan an-Nasa'i 2476Sahih (Darussalam)

, the hadith was narrated by Ahmad, and Muslim. And from Ali (may Allah be pleased with him) from the Prophet (peace and blessings be upon him) who said:

If you have two hundred dirhams and a lunar year has passed over them, then five dirhams are due on them, and nothing is due on you regarding gold until you have twenty dinars. If you have twenty dinars and a lunar year has passed over them, then half a dinar is due on them.

إذا كانت لك مائتا درهم وحال عليها الحول ففيها خمسة دراهم وليس عليك شيء يعني في الذهب حتى يكون لك عشرون دينارًا فإذا كان لك عشرون دينارًا وحال عليها الحول ففيها نصف دينار

, narrated by Abu Dawud.
One-fifth is obligatory on buried treasure; for what was narrated by Abu Hurayrah (may Allah be pleased with him), traced to the Prophet (peace and blessings be upon him), and he mentioned the hadith, in which it says: ...

And in the buried treasure, a fifth.

وفي الركاز الخمس

, agreed upon by al-Bukhari and Muslim. Buried treasure is what is found of the burial of the pre-Islamic age of ignorance, bearing their mark. And as for trade goods, they are what is prepared for buying and selling from the types of wealth. Zakah is obligatory on them when their value reaches the minimum threshold of gold or silver, and one owns them by his action with the intention of trading with them. They are valued at the end of the lunar year with what is most beneficial for the poor and the needy, whether gold or silver. The basis for this is the saying of Allah the Exalted:

O you who have believed, spend from the good things which you have earned

يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ

[Al-Baqarah 2:267]

, meaning by trade, as said by Mujahid and others. And al-Baydawi and others said: "Spend from the good things you have earned" means the prescribed zakah.
And His saying the Exalted:

And those within whose wealth is a known right

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ

[Al-Ma'arij 70:24]

, and trade is included in the generality of wealth, so it has a fixed right specified by (peace and blessings be upon him), which is one-quarter of one-tenth. Trade wealth is the most important of wealths, so it is more deserving of being included in the verse than other wealths. And from Sumayrah ibn Jundub (may Allah be pleased with him) who said:

The Messenger of Allah (ﷺ) used to command us to pay Zakah from (the goods) we had prepared for sale.

كان رسول الله صلى الله عليه وسلم يأمرنا أن نخرج الصدقة مما نعده للبيع

Bulugh al-Maram 4:25

, narrated by Abu Dawud. And 'Umar, to Hammas, said: Pay the zakah of your wealth. He said: I have nothing but water skins and leather. He said: Value them and pay their zakah. Imam Ahmad (may Allah have mercy on him) argued with this story. And from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said:

But you are unfair in asking Zakat from Khalid as he is keeping his armor for Allah's Cause (for Jihad).

وأما خالد فإنكم تظلمون خالدًا ، قد احتبس أدراعه وأعتده في سبيل الله

Sahih al-Bukhari 1468

, agreed upon by al-Bukhari and Muslim. Al-Nawawi and others said: In it is the obligation of zakah
on trade, otherwise the Messenger of Allah (peace and blessings be upon him) would not have excused him for it. Al-Bukhari, and Muslim have from Abu Hurayrah (may Allah be pleased with him), traced to the Prophet:

No Sadaqa is due from a Muslim on his slave or horse.

ليس على المسلم في عبده ولا فرسه صدقة

Sahih Muslim 982a

. Al-Nawawi and others said: This hadith is the basis for the fact that there is no zakah on personal wealth. Thirdly:The obligation of zakah: It is not obligatory except with five conditions: Islam, freedom, ownership of the minimum threshold, complete ownership, and the passage of the lunar year, except for what comes out of the earth, as mentioned before. Likewise, the offspring of grazing livestock and the profit of trade; their lunar year is the lunar year of their original capital if it reaches the minimum threshold. If it does not reach the minimum threshold, its lunar year begins from when it reaches the minimum threshold. Fourthly: The recipients: The recipients of zakah are eight categories, mentioned by Allah the Exalted in His saying:

Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise.

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ

[At-Tawbah 9:60]

And success is from Allah, and may Allah send prayers and blessings upon our Prophet Muhammad, his family, and his companions.

Source www.alifta.gov.sa

The Arabic text is copied verbatim from the original source, without any edits.

Similar fatwas