بَابُ مَا يَجِبُ فِيْهِ الزَّكَاةُWhat Zakat is Obligatory Upon

And the saying of Allah, the Almighty: "O you who believe, spend from the good things which you have earned ¹ and from what We have produced for you from the earth" ² (Quran 2:267), and His saying: "And give its due ³ on the day of its harvest" (Quran 6:141), and His saying: "And those who hoard gold and silver ⁴ and do not spend it in the way of Allah, give them tidings of a painful punishment. On the Day it will be heated in the fire of Hell and seared therewith will be their foreheads, their sides, and their backs: 'This is what you hoarded for yourselves, so taste what you used to hoard'" (Quran 9:34-35).

¹ The statement: "Spend from the good things which you have earned." In Al-Tafsirat al-Ahmadiyyah, it is mentioned that the author of Al-Madarik explicitly stated that the verse "Spend from the good things which you have earned" (Quran 2:267) is evidence for the obligation of Zakat on trade wealth.

² The statement: "And from what We have produced for you from the earth." Imam Al-Zahid explicitly stated that the verse "And from what We have produced for you from the earth" (Quran 2:267) is evidence for the obligation of 'Ushr (one-tenth Zakat on agricultural produce). Other commentators have explained that "what We have produced for you" refers to grains, fruits, minerals, and other things. Thus, the verse encompasses both 'Ushr on produce and Khums (one-fifth) on minerals. This is mentioned in Al-Tafsirat al-Ahmadiyyah. In Umdat al-Qari, some of our scholars said: "The evidence for Abu Hanifa's opinion is the generality of the verse: 'O you who believe, spend from the good things which you have earned and from what We have produced for you from the earth' (Quran 2:267), and the verse: 'And give its due on the day of its harvest' (Quran 6:141). The hadiths relied upon by the first group are Ahad (singular narrations) and cannot override the Quran."

³ The statement: "And give its due." The author of Al-Madarik said: "This is evidence for Abu Hanifa's opinion on the generality of 'Ushr. This is called Zakat on produce in jurisprudence. The explanation of the issue is that, according to Abu Hanifa, Zakat is obligatory on everything produced by the earth except firewood, reeds, and grass. However, a distinction is made between what is irrigated by flowing water or rain and what is irrigated by manual labor or a waterwheel. The obligation for the former is 'Ushr (one-tenth), and for the latter, it is half of 'Ushr (one-twentieth), due to the difference in effort and cost. He did not stipulate that it must remain for a year or reach five Awsuq (a specific measure)." This is mentioned in Al-Tafsirat al-Ahmadiyyah.

⁴ The statement: "And those who hoard gold and silver." This indicates that Zakat is obligatory on gold and silver because severe punishment is attached to withholding it, and such punishment is only for neglecting an obligation. It is likely that the verse is general for both men and women, even though the masculine form is used. Thus, it is evidence for the obligation of Zakat on women's jewelry, as the forehead, sides, and backs mentioned in the verse may refer to the places where women wear jewelry. This is evidence against Al-Shafi'i's opinion that Zakat is not obligatory on women's jewelry. In Sharh al-Usul by Ibn al-Hajib, it is mentioned: "The general statement intended for praise or blame is considered general according to us, contrary to Al-Shafi'i. This is why he did not obligate Zakat on women's jewelry, even though the verse 'And those who hoard gold and silver' (Quran 9:34) is a general statement intended to blame those who withhold Zakat." This is the summary of what is in Al-Tafsirat al-Ahmadiyyah.

Abdullah ibn Umar (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "On what is irrigated by rain or springs, ¹ or what grows on its own, one-tenth ('Ushr) is due. On what is irrigated by manual labor, half of one-tenth (half of 'Ushr) is due." [Narrated by Bukhari]

Jabir ibn Abdullah (may Allah be pleased with him) narrated that he heard the Prophet (ﷺ) say: "On what is irrigated by rivers and clouds, one-tenth ('Ushr) is due. On what is irrigated by manual labor, half of one-tenth (half of 'Ushr) is due." [Narrated by Muslim]

Muadh ibn Jabal (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) sent him to Yemen and instructed him to take one-tenth ('Ushr) from what is irrigated by rain or natural sources and half of one-tenth (half of 'Ushr) from what is irrigated by manual labor. [Narrated by Ibn Majah and Al-Tahawi, and a similar narration is [Narrated by Abu Dawud]

Ibrahim reported: "Zakat is due on everything the earth produces." [Narrated by Al-Tahawi]

Khusayf reported ² from Mujahid that he was asked about Zakat on food, and he said: "Whether it is little or much, one-tenth ('Ushr) or half of one-tenth (half of 'Ushr) is due." [Narrated by Al-Tahawi]

Ibn Abi Shaybah and Abd al-Razzaq reported similar narrations from Umar ibn Abd al-Aziz, Mujahid, and Ibrahim al-Nakha'i.

The hadiths of Muadh, Ibn Umar, and Jabir about Zakat only mention its obligation on what is irrigated in a certain way, so they are more deserving of being considered in opposition to the hadith of Unays, which mentions Awsuq. The hadiths of Muadh, Jabir, and Ibn Umar have been interpreted as we have mentioned, and Ibrahim al-Nakha'i and Mujahid held the same opinion. Thus, his statement is understood to mean that the 'Sadaqah' referred to is Zakat, specifically Zakat on trade, as indicated by its conjunction with Zakat on camels and silver. The obligation for goods and money is the same, which is Zakat. They used to trade with Awsuq, and the value of five Awsuq was generally two hundred dirhams at that time, so the ruling was based on that.

The opinion of Abu Hanifa is the school of Ibrahim al-Nakha'i, Mujahid, Hammad, Zufar, and Umar ibn Abd al-Aziz, as mentioned by Abu Umar. It is also narrated from Ibn Abbas and is the opinion of Dawud and his companions regarding what is not measured by Awsuq. Yahya ibn Adam narrated it with a strong chain from Ata': 'What the earth produces is subject to 'Ushr or half of 'Ushr.' Hafs ibn Ghiyath also narrated it from Ash'ath from Al-Hakam and from Abu Burdah: 'Fresh produce is subject to Zakat.' Some said: 'Even a handful of vegetables.' Sound reasoning also supports this, as we see that Zakat is obligatory on wealth and livestock in a known quantity after a known period, which is a year. Thus, those things are obligatory in a known quantity and at a known time. Then we see that what the earth produces is subject to Zakat at the time of its harvest, without waiting for a specific period.

Since it is not subject to a specific time for Zakat to become due, it is also not subject to a specific quantity for Zakat to become due. Thus, the rulings of quantity and time are the same in this regard, as when one is dropped, the other is also dropped, just as they are the same in the wealth we mentioned. When one is established, the other is also established. This is the reasoning, and it is the opinion of Abu Hanifa. This is the summary of what is in Umdat al-Qari and Sharh Ma'ani al-Athar. In Radd al-Muhtar, it is said: "The Imam's opinion is correct, as mentioned in Al-Tuhfa."

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A Muslim is not obligated to give charity on his slave or his horse.” In another narration, he said: “There is no charity due on his slave except the charity of Fitr.” [Agreed upon]

In Al-Ta’liq Al-Mumajjad, it is stated: “There is no disagreement that there is no charity due on slaves except if they are purchased for trade.”

In Al-Durr Al-Mukhtar, it is stated: “There is no charity due on grazing horses according to both scholars, and this is the fatwa. This is also mentioned in Al-Khaniyah and others.”

In Rad Al-Muhtar, it is stated: “Al-Tahawi said: ‘This is the more preferable of the two opinions to us,’ and it was favored by Qadi Abu Zayd in Al-Israr.”

In Al-Yanaabi’, it is stated: “The fatwa is based on this opinion.”

In Al-Jawahir, it is stated: “The fatwa is based on their opinion.”

In Al-Kafi, it is stated: “This is the chosen opinion for fatwa, and it was followed by Al-Zayla’i and Al-Bazzazi, following Al-Khulasah.”

In Al-Khaniyah, it is stated: “They said: ‘The fatwa is based on their opinion,’ as corrected by Al-Allamah Qasim.” I say: This was affirmed in Al-Kanz, and in the fatwas of Qadi Khan, they said: “The fatwa is based on their opinion,” as mentioned in Fath Al-Qadir.

In Al-‘Alamkiriyyah, it is stated: “There is no charity due on horses, and this is according to both scholars, and it is the chosen opinion for fatwa, except if they are for trade,” as mentioned in Al-Kafi.

Anas (may Allah be pleased with him) narrated that Abu Bakr (may Allah be pleased with him) wrote to him this letter when he sent him to Bahrain: “In the name of Allah, the Most Gracious, the Most Merciful. This is the obligation of charity that the Messenger of Allah (ﷺ) enjoined upon the Muslims and that Allah commanded His Messenger. Whoever among the Muslims is asked for it in the proper manner should give it, and whoever is asked for more than that should not give it. ¹ For every twenty-four camels or fewer, the charity is sheep: one sheep for every five camels. When they reach twenty-five to thirty-five, the charity is a one-year-old female camel. When they reach thirty-six to forty-five, the charity is a two-year-old female camel. When they reach forty-six to sixty, the charity is a three-year-old female camel that has been mated. When they reach sixty-one to seventy-five, the charity is a four-year-old female camel. When they reach seventy-six to ninety, the charity is two two-year-old female camels. When they reach ninety-one to one hundred and twenty, the charity is two three-year-old female camels that have been mated.” [Narrated by Bukhari]

Abu Dawud narrated in Al-Marasil, ² Al-Tahawi in Mushkil Al-Athar, and Ishaq ibn Rahwayh in Musnad from Amr ibn Haram that the Prophet (ﷺ) wrote this to his grandfather, and he read it. It mentioned the obligations of charity for camels, and the narration continued until it reached one hundred and twenty. If the number exceeded one hundred and twenty, the obligation would restart from the beginning. For fewer than twenty-five camels, the charity is sheep: one sheep for every five camels. [Narrated by Nasa’i in Al-Diyat]

In a narration by Ibn Abi Shaybah from Ali (may Allah be pleased with him), he said: “If the camels exceed one hundred and twenty, the obligation restarts.” In another narration from Ibrahim, the same is mentioned.

Hammad ibn Salamah said: I said to Qays ibn Sa’d: “Write for me the letter of Abu Bakr ibn Muhammad ibn Amr ibn Hazm.” So he wrote it for me on a piece of paper and brought it to me, informing me that he had taken it from the book of Abu Bakr ibn Muhammad ibn Amr ibn Hazm. He informed me that the Prophet (ﷺ) wrote it to his grandfather Amr ibn Haram (may Allah be pleased with him) regarding the obligations of charity for camels. It stated: “When they reach ninety, the charity is two three-year-old female camels until they reach one hundred and twenty. If they exceed that, then for every fifty camels, the charity is one three-year-old female camel, and the remainder is calculated from the beginning of the obligation. For fewer than twenty-five camels, the charity is sheep: one sheep for every five camels.” [Narrated by Al-Tahawi in Sharh Ma’ani Al-Athar]

Abdullah ibn Mas’ud (may Allah be pleased with him) said regarding the obligations of charity for camels: “When they exceed ninety, the charity is two three-year-old female camels until they reach one hundred and twenty. When they reach one hundred and twenty, the obligation restarts with sheep: one sheep for every five camels. When they reach twenty-five, the obligations for camels apply. If the number of camels increases, then for every fifty camels, the charity is one three-year-old female camel.” [Narrated by Al-Tahawi]

Muhammad narrated in Al-Athar a similar report from him.

In a narration by Bukhari: “Whoever has only four camels does not owe any charity unless their owner wishes to give it. When they reach five, the charity is one sheep. Whoever owes a four-year-old female camel as charity but does not have one and has a three-year-old female camel instead, it will be accepted from him, and he must give two sheep along with it if they are available, ¹ or twenty dirhams. Whoever owes a three-year-old female camel as charity but does not have one and has a four-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. Whoever owes a three-year-old female camel as charity but does not have one and has a two-year-old female camel instead, it will be accepted from him, and he must give two sheep or twenty dirhams. Whoever owes a two-year-old female camel as charity but does not have one and has a three-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. Whoever owes a two-year-old female camel as charity but does not have one and has a one-year-old female camel instead, it will be accepted from him, and he must give twenty dirhams or two sheep along with it. Whoever owes a one-year-old female camel as charity but does not have one and has a two-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. If he does not have a one-year-old female camel but has a male camel instead ², it will be accepted from him, and nothing else is required.”

Regarding the charity for grazing sheep; if they number between forty and one hundred and twenty, the charity is one sheep. If they exceed one hundred and twenty up to two hundred, the charity is two sheep. If they exceed two hundred up to three hundred, the charity is three sheep. If they exceed three hundred, the charity is one sheep for every hundred. If a man’s grazing sheep are one less than forty, there is no charity due unless the owner wishes to give it. No aged, defective, or male sheep should be taken as charity unless the collector agrees.

Do not combine separate flocks ³ or divide a single flock to avoid paying charity. If two partners own sheep together ⁴, they should settle the charity equally between themselves. For silver, the charity is one-quarter of one-tenth. If it is less than two hundred dirhams, there is no charity unless the owner wishes to give it. In a narration by Bukhari and Muslim from the Messenger of Allah (ﷺ): “There is no charity due on less than five awaq of silver, and there is no charity due on fewer than five camels.”

According to the Shafi’i view, an example is if one partner has thirty cows and the other has forty, and the collector takes a young bull from the owner of thirty and a mature cow from the owner of forty. The first partner can claim four-sevenths of the young bull from the second, and the second can claim three-sevenths of the mature cow from the first. This is mentioned in Al-Mirqat.

Ali (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “I have exempted horses and slaves from charity. So bring the charity on silver: one dirham for every forty dirhams. There is no charity due on one hundred and ninety dirhams. When it reaches two hundred dirhams, the charity is five dirhams.” [Narrated by Tirmidhi and Abu Dawud]

Al-Bayhaqi narrated a similar report from him and said: “It has a strong chain of narration.” Ibn Hazm said: “It is authentic and well-supported.”

In a narration by Al-Daraqutni: The Messenger of Allah (ﷺ) wrote to Sharhabil ibn Abd Kalal and Naim ibn Abd Kalal with Amr ibn Hazm: “For every five vessels of silver, the charity is five dirhams. For any amount exceeding that, the charity is one dirham for every forty dirhams.”

Al-Bayhaqi narrated the same and said: “The chain is strong.” Many memorizers narrated it with a connected and good chain. Al-Bayhaqi also narrated from Ahmad ibn Hanbal that he said: “I hope it is authentic.”

In a narration by Nasa’i, Ibn Hibban, and Al-Hakim: “For every five awaq of silver, the charity is five dirhams. For any amount exceeding that, the charity is one dirham for every forty dirhams. There is no charity due on less than five awaq.”

Anas (may Allah be pleased with him) narrated: Umar ibn Al-Khattab (may Allah be pleased with him) appointed me to collect charity. He ordered me to take half a dinar for every twenty dinars and, if the amount increased to four dinars, to take one dirham. He also ordered me to take five dirhams for every two hundred dirhams and, if the amount increased to forty dirhams, to take one dirham. [Narrated by Abu Ubaid Al-Qasim ibn Salam in Kitab Al-Amwal]

In Ahkam Abd Al-Haqq, it is narrated from Abdullah and Muhammad, the sons of Abu Bakr ibn Amr ibn Hazm, from their father, from their grandfather, that the Prophet (ﷺ) wrote this letter to Amr ibn Hazm when he appointed him over Yemen. It stated: “There is no charity due until the amount reaches two hundred dirhams. When it reaches two hundred dirhams, the charity is five dirhams. For any amount exceeding that, the charity is one dirham for every forty dirhams. There is no charity due on less than forty dirhams.”

Al-Hasan Al-Basri reported: Umar (may Allah be pleased with him) wrote to Abu Musa: “For any amount exceeding two hundred dirhams, the charity is one dirham for every forty dirhams.” [Narrated by Ibn Abi Shaybah]

Al-Tahawi narrated it in Ahkam Al-Quran through another chain from Anas (may Allah be pleased with him) from Umar (may Allah be pleased with him) in a similar manner.

Muhammad Al-Baqir reported in a marfu’ narration: “When the amount reaches five awaq, the charity is five dirhams. For every forty dirhams, the charity is one dirham.” [Narrated by Ibn Abi Shaybah with a Sahih chain]

In a narration by Abu Dawud: “For sheep, the charity is one sheep for every forty sheep up to one hundred and twenty. If it increases by one, the charity is two sheep up to two hundred. If it increases further, the charity is three sheep up to three hundred. For every hundred sheep, the charity is one sheep. If there are only thirty-nine sheep, there is no charity due. For cows, the charity is one young bull for every thirty cows and one mature cow for every forty cows. There is no charity due on working animals.”

In Al-Durr Al-Mukhtar: “For any amount exceeding forty, the calculation is based on the apparent narration from the Imam. Another opinion states that there is no charity due on amounts exceeding sixty. In that case, the charity is double what is due for thirty. This is the opinion of the two scholars and the three, and it is the fatwa. This is mentioned in Bahr al-Ra'iq from Al-Yanaabi' and Tashih Al-Quduri.”

In Al-Binayah: “It is narrated from him that there is no charity due on amounts exceeding sixty. This is the opinion of the two scholars, and it is the fatwa, as mentioned in Al-Nahr, Al-Bahr, Al-Durr Al-Mukhtar, and others.”

Muadh (may Allah be pleased with him) narrated that when the Prophet (ﷺ) sent him to Yemen, he ordered him to take one young bull or heifer for every thirty cows and one mature cow for every forty cows. [Narrated by Abu Dawud and Tirmidhi]

Tawus reported that Muadh ibn Jabal (may Allah be pleased with him) was brought cows that did not reach the required number for charity. He said: “The Prophet (ﷺ) did not command me to take anything from them.” [Narrated by Al-Daraqutni and Al-Shafi’i]

Al-Shafi’i said: “Waqs refers to what does not reach the required amount.”

Bahz ibn Hakim reported from his father, from his grandfather (may Allah be pleased with him) that he heard the Messenger of Allah (ﷺ) say: “For every forty grazing camels, the charity is one two-year-old female camel.” [Narrated by Nasa’i, Abu Dawud, and Al-Hakim]

Al-Hakim said: “The chain is authentic.”

Ali (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “There is no charity due on working animals.” [Narrated by Al-Daraqutni]

Ibn Al-Qattan authenticated it.

Tawus reported that Muadh (may Allah be pleased with him) did not take charity from working cows. [Narrated by Ibn Abi Shaybah]

Mughirah ibn Ibrahim and Mujahid said: “There is no charity due on working cows.” [Narrated by Ibn Abi Shaybah]

Jabir (may Allah be pleased with him) narrated: “No charity is taken from cows used for plowing.” [Narrated by Al-Daraqutni]

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The injury caused by a wild animal is without liability, the loss caused by a well is without liability, and the loss caused by a mine is without liability. However, one-fifth is due on treasure.” [Agreed upon]

Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The one who transgresses in charity is like the one who withholds it.” [Narrated by Abu Dawud and Tirmidhi]

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) prohibited estimation (in charity) ² and said: “What if the moon were to disappear? Would any of you like to consume the wealth of his brother unjustly?” [Narrated by Al-Tahawi]

Abdullah ibn Amr (may Allah be pleased with him) narrated that the Prophet (ﷺ) took one-tenth as charity from honey. [Narrated by Ibn Majah]

Abu Dawud and Tirmidhi narrated something similar, and Abu Dawud did not criticize it, so at the very least, it is considered Hasan.

Zaynab, the wife of Abdullah (may Allah be pleased with her), reported that the Messenger of Allah (ﷺ) addressed us and said: “O women, give charity even from your jewelry, for you will be the majority of the inhabitants of Hell on the Day of Resurrection.” [Narrated by Tirmidhi]

Mirak said: “Its narrators are trustworthy.”

Amr ibn Shu’ayb reported from his father, from his grandfather (may Allah be pleased with him), that a woman came to the Messenger of Allah (ﷺ) with her daughter, who had two thick gold bracelets on her hands. He asked her: “Do you pay the charity on these?” She said: “No.” He said: “Would it please you if Allah adorned you with two bracelets of fire on the Day of Resurrection?” She immediately removed them and gave them to the Prophet (ﷺ), saying: “They are for Allah and His Messenger.” [Narrated by Abu Dawud]

Ibn Al-Qattan said in his book: “Its chain is authentic.” Al-Hafiz Al-Mundhiri said: “There is no criticism of its chain.” Al-Allamah Al-Ayni said: “This chain is strong enough to serve as evidence, Allah willing.”

Abdullah ibn Shaddad ibn Al-Had reported that they visited Aisha (may Allah be pleased with her), the wife of the Prophet (ﷺ). She said: “The Messenger of Allah (ﷺ) entered and saw silver rings on my hands. He asked: ‘What is this, Aisha?’ I said: ‘I made them to adorn myself for you, O Messenger of Allah.’ He asked: ‘Do you pay their charity?’ I said: ‘No,’ or ‘As Allah wills.’ He said: ‘That will suffice you from the Fire.’” [Narrated by Abu Dawud]

Al-Hakim included it in his Mustadrak and said: “It is authentic according to the conditions of the two Shaykhs (Bukhari and Muslim], but they did not narrate it.”

Umm Salamah (may Allah be pleased with her) said: “I used to wear gold jewelry, so I asked: ‘O Messenger of Allah, is this considered hoarding?’ He said: ‘Whatever reaches the amount on which charity is due and its charity is paid is not considered hoarding.’” [Narrated by Malik and Abu Dawud, Al-Hakim included it in his Mustadrak and said: “It is authentic according to the conditions of Bukhari, but he did not narrate it.”]

Samurah ibn Jundub (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) used to command us to give charity from what we prepared for sale. [Narrated by Abu Dawud]