Exegesis of the saying of Allah the Exalted: “... This is what you hoarded for yourselves, so taste what you used to hoard.”

The Shaykh : The pain of the punishment, and may Allah protect us from it, is both psychological and physical. The physical punishment is by branding, and the psychological punishment is by this great rebuke. My brothers, how great is the regret of the owner of wealth who withheld its zakah! When it is said to him, “Taste what you used to hoard,” he will be torn apart with regret and say, “How did the time pass? How did I withhold the zakah until it became a calamity for me? I am branded with it in the Fire of Hell, and it is said to him:” This verse has been explained in detail by a hadith, in which the Prophet (peace and blessings be upon him and his family) said: Or he said: meaning when the Day of Resurrection comes, but “slabs” is better, He is branded with it on his side, his forehead, and his back. Every time it cools down, it is replaced. I seek refuge in Allah. By Allah, this punishment is not for an hour, nor a day, nor a month, nor a year, nor a span of years, but how long is it? Fifty thousand years until judgment is passed between the people. So beware, O my Muslim brother, O you who have gold and silver, or you who have paper money that serves as a substitute for gold and silver. Beware of withholding the zakah, for this is your recompense, the recompense of one who withholds the zakah. This recompense is established by the word of Allah and the word of the Messenger of Allah (peace and blessings be upon him and his family), and by our testimony to what Allah and His Messenger informed us of. Beware, for if you are stingy with the wealth regarding the zakah of wealth, it does not escape one of three situations:
Either you die and lose the wealth.
Or the wealth is lost, as Allah sends down upon you a fire, or thieves, or calamities and illnesses that compel you to spend the wealth.
Or you leave it for the heirs, and you bear the loss while they gain the profit.
This is the end of wealth, so beware, O my brother. Pay the zakah and do not be stingy. In the saying of Allah the Exalted and the saying of the Prophet (peace and blessings be upon him) And whoever excludes it from the general wording, what is upon him? He is upon the evidence. If he says the evidence is that it is like clothes, we say this is a defective analogy, because it is an analogy in opposition to an explicit text, and because the analogy does not hold. The difference is that the original ruling for clothes is the absence of zakah, while the original ruling for jewelry of gold and silver is the presence of zakah. Also, if a person had many clothes and then intended them for trade, those who do not obligate zakah on jewelry would say they do not become for trade. But if he had jewelry for wearing and then intended it for trade, it becomes for trade, and the analogy collapses. It suffices us to say that this analogy is defective because it is in opposition to an explicit text. The three Imams—Ahmad, Abu Dawud, and al-Nasa'i—narrated from the hadith of 'Umar ibn Shu'ayb from his father from his grandfather: When this was mentioned, she was afraid. Al-Hafiz Ibn Hajar said in *Bulugh al-Maram* that its chain of narration is strong. This is undoubtedly one of the good deeds of Al-Hafiz Ibn Hajar, that he narrated this hadith and then strengthened its chain, even though the well-known position of the Shafi'i school is that there is no zakah on jewelry. But the believer returns to the truth wherever it is. The position that zakah on jewelry is obligatory is the school of Imam Abu Hanifa (may Allah have mercy on him) and a narration from Imam Ahmad (may Allah have mercy on him). It does not concern us whether it is the school of so-and-so or so-and-so, as long as we have an explicit text from the Qur'an and the Sunnah. For Allah says in the Qur'an: From What did you answer so-and-so and so-and-so from the scholars? And no one has an excuse after the truth has become clear to him from the Book and the Sunnah in this issue or any other to deviate from it. But if a woman has gold jewelry that does not reach the nisab, is there zakah on it? No, because there is no zakah on what is below the nisab. The nisab of gold is eighty-five grams, and the nisab of silver is five hundred and ninety-five grams. So what is below that has no zakah. If someone asks, if she has eighty grams of gold and five hundred and ninety grams of silver, does she combine this with that and pay the zakah, or does each have its own ruling?
The answer: The correct view is that gold is not combined with silver, and that one who has half the nisab of gold and half the nisab of silver has no zakah on him, because each type is independent of the other. Just as in the zakah of fruits, wheat is not combined with barley, so gold is not combined with silver in completing the nisab, contrary to the opinion of those who say they are combined. The correct view is that each one reaches its nisab by itself, and one is not combined with the other. We limit our discussion to this verse as we have said.