Does the debt prevent the obligation of zakah on the wealth?

The Shaykh : The questioner says: You stated that you described Allah by saying that the debt does not nullify the zakah. Does this mean that the wealth is tithed twice, from both the debtor and the creditor? Does this mean that we tithe the wealth twice, from the debtor and the creditor? Yes, we say that the debt does not prevent the zakah. This is because the zakah is obligatory on the wealth, not on the liability, and the debt is obligatory on the liability, not on the wealth. Evidence for this is that the debtor disposes of this wealth as he wishes, and if this wealth were to be lost, the debt would not be dropped. If the debt were obligatory on the wealth itself, he would not be able to dispose of it as he pleases, and if it were lost, the debt would not be dropped.
As for the obligation of zakah on the one who is owed a debt: the assets that are attributed to a person, are in his ownership, and are inherited after his death are either specific items or debts. If we said that there is no zakah due on a debt, we would exclude much of the zakah that is obligatory on the rich, because most of the rich trade through immediate exchange and credit. If we said that there is no zakah in a debt, there would be a major flaw in the implementation of zakah among the Muslims. Here, we do not tithe the same wealth twice, because the wealth with the debtor is his property, so zakah is obligatory on him. As for the wealth that is the debt, it is in the debtor's liability as an estimated amount, so we made the zakah obligatory on this wealth in the liability, not on this wealth in the debtor's hand. Thus, it becomes a voluntary act for him and an obligatory act for them.
If someone says that the Prophet (peace and blessings be upon him) did not know about it, we say this is a claim with no evidence for it, because it is unlikely that the Prophet (peace and blessings be upon him) did not know about it, especially since an incident occurred regarding this matter. He began one day to recite Surat al-Baqarah in order to pray with it, so a man from the Muslims left and completed the prayer alone. Then the matter was brought to the Prophet (peace and blessings be upon him), and he became angry with Mu'adh until he said to him This indicates that the Prophet (peace and blessings be upon him) knew about it.
And if we concede and say, hypothetically, that the Prophet (peace and blessings be upon him) did not know about it, then Allah the Exalted knew about it, and Allah the Exalted does not allow anyone to remain in error during the time of the Prophet (peace and blessings be upon him). For this reason, when the hypocrites were , and the people did not know about them, Allah the Mighty and Majestic made them clear, saying . For this reason, the Companions (may Allah be pleased with them) used the confirmation of Allah Blessed and Exalted is He of matters as evidence for their permissibility, as in the hadith of Jabir: "We used to practice coitus interruptus while the Qur'an was being revealed." He used the permissibility of coitus interruptus as evidence that this was during the time of the revelation of the Qur'an, and if there had been anything to be prohibited, the Qur'an would have prohibited it.