When studying the criteria for the obligatory threshold (Nisab) and rate of Zakat on wealth other than livestock, buried treasure, and agricultural produce, two different criteria are found in the Prophetic traditions (Hadiths). First, the Messenger of Allah (peace be upon him) stated that Zakat becomes obligatory only when a person possesses five ‘Uqiyahs’ of wealth, and if it is less than that, there is no Zakat due. ‘Uqiyah’ was a measure of silver coins used at that time. One Uqiyah equals 40 Dirhams. Accordingly, five Uqiyahs equal 200 Dirhams. Therefore, Zakat does not become obligatory on a person until they fully possess 200 Dirhams. Even if a person possesses 190 or 199 Dirhams, they are not considered wealthy enough to pay Zakat in the eyes of Islamic law, and Zakat is not obligatory on them. Zakat becomes obligatory only when the wealth reaches 200 Dirhams and goes above it. To understand this calculation in modern times, it is necessary to know the weight of the Dirham back then. One Dirham equals 3.6 grams of silver. Based on this, 200 Dirhams equal 720 grams of silver. If the market price of 1 gram of silver is taken as ₹80, the current value of 720 grams of silver is ₹57,600. Therefore, if a person possesses wealth worth ₹57,600 in total—whether in silver, cash, gold, or business merchandise—Zakat becomes obligatory on them. If someone has less than this amount, for example, only ₹50,000, Zakat is not obligatory on them.
Second, the method of determining Zakat based on gold is also found in the Hadiths. The gold coin in circulation at that time was called ‘Dinar’ or ‘Mithqal’. Just as having 200 Dirhams of silver makes Zakat obligatory, there are reports using gold as a measure, stating that Zakat is obligatory only if one possesses 20 Dinars (Mithqals) of gold. One Dinar equals 4.25 grams of pure gold. According to this, 20 Dinars represent 85 grams of pure gold (24 Karat). Since jewelry gold is 22 Karat mixed with other metals like copper, only pure 24 Karat gold should be taken into account. If the price of 1 gram of 24 Karat gold is taken as ₹6,644, the current market value of 85 grams of gold is ₹5,64,740 (approximately ₹5,60,000). The primary doubt that arises here is that during that era, 200 Dirhams of silver and 20 Dinars of gold might have been equal in value; however, in present times, there is a massive difference between the values of the two. If gold is taken as the benchmark, only a person holding ₹5,60,000 must pay Zakat; according to the silver benchmark, a person holding ₹57,600 must pay Zakat. There is great confusion regarding which of these two to adopt. If gold is kept as the benchmark, only a very small number of wealthy people in society will pay Zakat; many middle-class people will be exempted, and benefits will fail to reach the poor. If silver is taken as the benchmark, the majority of people will rise to the level of paying Zakat.
To choose which benchmark to use—whether gold or silver—for instance, if a person has three lakhs, should they give Zakat based on gold or based on silver? If viewed on the basis of gold, they do not have to pay, but if viewed on the basis of silver, they must pay. To solve this contradiction, it is necessary to analyze the chain of narrators (Isnad/Sanad) of the Hadiths. The reports regarding silver (200 Dirhams / 5 Uqiyahs) are recorded accurately with high authenticity in top books like Sahih al-Bukhari (1405, 1436, 1447) through reliable narrators free from criticism. However, although the reports regarding gold (20 Dinars) appear in books like Daraqutni, Ibn Majah, Ibn Khuzaymah, and Musannaf Abd al-Razzaq, severe weaknesses are found in their chains of narrators. The scholars of the legal schools (Madhabs) took gold as the benchmark, providing proof that consensus accepted this. However, in that case, at one time, a major error like grave-worship (Dargah) was also accepted by consensus. When two Hadiths contradict each other, one must check which Hadith has a correct chain of narration (Sanad) and take only the correct Sanad as evidence, rather than relying on a unified opinion of consensus.
Regarding silver, it is mentioned in Sahih al-Bukhari 1454:
Arabic text:
وَفِي الرِّقَّةِ رُبُعُ الْعُشْرِ فَإِنْ لَمْ تَكُنْ إِلَّا تِسْعِينَ وَمِائَةً فَلَيْسَ فِيهَا شَيْءٌ إِلَّا أَنْ يَشَاءَ رَبُّهَا..
Meaning: In silver, one-fortieth (2.5%) is due as Zakat. If there are only one hundred and ninety Dirhams, there is nothing due on it unless its owner wishes to give voluntarily. (Hadith number: 1454).
Furthermore, in another place in Sahih al-Bukhari, Hadith number 1405:
Arabic text:
1405 – حَدَّثَنَا إِسْحَاقُ بْنُ يَزِيدَ، أَخْبَرَنَا شُعَيْبُ بْنُ إِسْحَاقَ، أَخْبَرَنَا الْأَوْزَاعِيُّ، أَخْبَرَنِي يَحْيَى بْنُ أَبِي كَثِيرٍ، أَنَّ عَمْرَو بْنَ يَحْيَى بْنِ عُمَارَةَ أَخْبَرَهُ، عَنْ أَبِيهِ يَحْيَى بْنِ عُمَارَةَ بْنِ أَبِي الْحَسَنِ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ رَضِيَ اللَّهُ عَنْهُ، يَقُولُ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَيْسَ فِيمَا دُونَ خَمْسِ أَوَاقٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ ذَوْدٍ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خَمْسِ أَوْسُقٍ صَدَقَةٌ»
Abu Sa’id al-Khudri (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said: “There is no Zakat on silver less than five Uqiyahs. There is no Zakat on camels if they are less than five. There is no Zakat on grain if it is less than five Wasqs.”
Regarding gold, the following Hadiths appear:
Sunan al-Daraqutni 1925:
Arabic text:
1925 – حَدَّثَنَا عُثْمَانُ بْنُ أَحْمَدَ الدَّقَّاقُ حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ بْنِ سَلَمَةَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَبِي شَيْبَةَ حَدَّثَنَا عَلِيُّ بْنُ هَاشِمٍ عَنِ ابْنِ أَبِي لَيْلَى عَنْ عَبْدِ الْكَرِيمِ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ – صلى الله عليه وسلم – قَالَ:« لَيْسَ فِي أَقَلَّ مِنْ خَمْسٍ ذَوْدٍ شَيْءٌ وَلَا فِي أَقَلَّ مِنْ أَرْبَعِينَ مِنَ الْغَنَمِ شَيْءٌ وَلَا فِي أَقَلَّ مِنْ ثَلَاثِينَ مِنَ الْبَقَرِ شَيْءٌ وَلَا فِي أَقَلَّ مِنْ عِشْرِينَ مِثْقَالًا مِنَ الذَّهَبِ شَيْءٌ وَلَا فِي أَقَلَّ مِنْ مِائَتَيْ دِرْهَمٍ شَيْءٌ وَلَا فِي أَقَلَّ مِنْ خَمْسَةِ أَوْسُقٍ شَيْءٌ وَالْعُشْرُ فِي التَّمْرِ وَالزَّبِيبِ وَالْحِنْطَةِ وَالشَّعِيرِ وَمَا سُقِيَ سَيْحًا فَفِيهِ الْعُشْرُ وَمَا سُقِيَ بِالْغَرْبِ فَفِيهِ نِصْفُ الْعُشْرِ. »
Narrated through Uthman ibn Ahmad al-Daqqaq, Muhammad ibn al-Fadl ibn Salamah, Abdullah ibn Muhammad ibn Abi Shaybah, Ali ibn Hashim, from Ibn Abi Layla, from Abdul Karim, from Amr ibn Shu’ayb, from his father, from his grandfather, that the Prophet (peace be upon him) said: “There is no Zakat on less than five camels, nor on less than forty sheep, nor on less than thirty cattle, nor on less than twenty Mithqals of gold, nor on less than two hundred Dirhams of silver, nor on less than five Wasqs of produce. A tenth (10%) Zakat is due on dates, raisins, wheat, and barley that are watered by rain or natural streams, and a half-tenth (5%) is due on what is watered by wells or bucket irrigation.”
After stating this Hadith, Imam al-Daraqutni himself noted:
Arabic text:
ابن أبي ليلى (محمد بن عبد الرحمن الأنصاري) ضعيف الحديث
Meaning: Ibn Abi Layla (Muhammad ibn Abd al-Rahman al-Ansari) is weak in Hadith narration.
When looking at what is said about him in other books, such as Siyar A’lam al-Nubala (Biographies of Eminent Personalities):
Arabic text:
قال أحمد: كان يحيى بن سعيد يُضعّif ابن أبي ليلى.
قال أحمد: كان سيّئ الحفظ، مضطرب الحديث، وكان فقهه أحبّ إلينا من حديثه.
وروى: أحمد بن زهير، عن يحيى بن معين، قال: ليس بذاك.
أبو داود: سمعت شعبة يقول: ما رأيت أحداً أسوأ حفظاً من ابن أبي ليلى.
روح بن عبادة: عن شعبة، قال: أفادني ابن أبي ليلى أحاديث، فإذا هي مقلوبة.
وروى: أبو إسحاق الجوزجاني، عن أحمد بن يونس، قال: كان زائدة لا يروي عن ابن أبي ليلى، كان قد ترك حديثه.
قال العجلي: كان فقيهاً، صاحب سنّة، صدوقاً، جائز الحديث، وكان قارئاً للقرآن، عالماً به.
English translation of these notes:
- Imam Ahmad said: Yahya ibn Sa’id classified Ibn Abi Layla as weak in Hadith narration.
- Imam Ahmad said: He had a bad memory, his Hadiths were confused (inconsistent), and his jurisprudence (Fiqh) was more acceptable to us than his Hadith.
- Ahmad ibn Zuhayr reported from Yahya ibn Ma’in that he said: “He is not strong in Hadith.”
- Abu Dawud said: I heard Shu’bah say: “I have not seen anyone with a worse memory than Ibn Abi Layla.”
- Rawh ibn Ubadah reported from Shu’bah: “Ibn Abi Layla taught me some Hadiths, but they were turned upside down (reversed).”
- Abu Ishaq al-Jawzajani reported from Ahmad ibn Yunus: “Za’idah would not narrate from Ibn Abi Layla; he had completely abandoned his Hadiths.”
- Al-Ijli said: “He was a jurist, a follower of the Sunnah, truthful, and permissible in Hadith. He was also a reciter of the Quran and knowledgeable in it.”
Arabic text:
قَالَ أَبُو زُرْعَةَ: هُوَ صَالِحٌ، لَيْسَ بِأَقْوَى مَا يَكُونُ.وَقَالَ أَبُو حَاتِمٍ: مَحَلُّهُ الصِّدْقُ، وَكَانَ سَيِّئَ الحِفْظِ، شُغِلَ بِالقَضَاءِ، فَسَاءَ حِفْظُهُ، لَا يُتَّهَمُ، إِنَّمَا يُنْكَرُ عَلَيْهِ كَثْرَةُ الخَطَأِ، يُكْتَبُ حَدِيثُهُ، وَلَا يُحْتَجُّ بِهِ، هُوَ وَحَجَّاجُ بْنُ أَرْطَاةَ مَا أَقْرَبَهُمَا!وَقَالَ النَّسَائِيُّ: لَيْسَ بِالقَوِيِّ. وَقَالَ الدَّارَقُطْنِيُّ: رَدِيءُ الحِفْظِ، كَثِيرُ الوَهْمِ.وَقَالَ أَبُو أَحْمَدَ الحَاكِمُ: عَامَّةُ أَحَادِيثِهِ مَقْلُوبَةٌ.وَقَالَ ابْنُ حِبَّانَ: كَانَ ابْنُ أَبِي لَيْلَى رَدِيءَ الحِفْظِ، فَاحِشَ الخَطَأِ، فَكَثُرَ فِي حَدِيثِهِ المَنَاكِيرُ، فَاسْتَحَقَّ التَّرْكَ.تَرَكَهُ: أَحْمَدُ، وَيَحْيَى. قُلْتُ: لَمْ نَرَهُمَا تَرَكَاهُ، بَلْ لَيَّنَا حَدِيثَهُ.وَقَالَ يَحْيَى بْنُ يَعْلَى المُحَارِبِيُّ: طَرَحَ زَائِدَةُ حَدِيثَ ابْنِ أَبِي لَيْلَى.
English translation:
Abu Zur’ah said: He is a good person (Salih), but he is not very strong.
Abu Hatim said: His status is one of truthfulness (Sidq), but he had a poor memory. He was occupied with judicial duties (Qada), which ruined his memory. He is not accused of lying; rather, he is criticized for making too many errors. His Hadiths may be written down, but they cannot be used as proof. How close he and Hajjaj ibn Artah are to each other!
Al-Nasa’i said: He is not strong. Al-Daraqutni said: He had bad memory and made many errors due to delusion/doubt (Wahm).
Abu Ahmad al-Hakim said: Most of his Hadiths are inverted (Maklub).
Ibn Hibban said: Ibn Abi Layla had a bad memory and made severe mistakes, leading to a high number of rejected narrations (Manakir) in his Hadiths, so he deserved to be abandoned.
Ahmad and Yahya abandoned him: (The author says:) “We do not see that the two of them abandoned him completely; rather, they considered his Hadiths weak (Layyin).”
Yahya ibn Ya’laوَحَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَسَنِ الصَّوَّافُ حَدَّثَنَا حَامِدُ بْنُ شُعَيْبٍ حَدَّثَنَا سُرَيْجٌ حَدَّثَنَا عَلِيُّ بْنُ ثَابِتٍ عَنْ يَحْيَى بْنِ أَبِي أَنِيسَةَ عَنْ حَمَّادٍ عَنْ إِبْرَاهِيمَ عَنْ عَلْقَمَةَ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قُلْتُ لِلنَّبِيِّ -صلى الله عليه وسلم- إِنَّ لِامْرَأَتِي حُلِيًّا مِنْ عِشْرِينَ مِثْقَالاً. قَالَ «فَأَدِّ زَكَاتَهُ نِصْفَ مِثْقَالٍ.»
Meaning: Abdullah ibn Mas’ud (may Allah be pleased with him) reported: “I said to the Prophet (peace be upon him), ‘My wife has jewelry weighing twenty Mithqals.’ He replied, ‘Pay half a Mithqal as its Zakat.'”
Note of the Hadith scholar (line below the text):
Arabic text:
يَحْيَى بْنُ أَبِي أَنِيسَةَ مَتْرُوكٌ وَهَذَا وَهْمٌ وَالصَّوَابُ مُرْسَلٌ مَوْقُوفٌ. 109/2
Meaning: Yahya ibn Abi Anisah (in this narrator chain) is abandoned (Matruk – weak). This version is an error in understanding (Wahm). The correct form is that it is ‘Mursal Mawquf’ (a chain that does not reach the Prophet but stops at a Companion or a Successor). (Volume 2, Page 109).
In Tahdhib al-Tahdhib 312:
Arabic text:
“ت – يحيى” بن أبي أنيسة 1 واسمه زيد
قال بن سعد كان يسكن الرهاء وكان أحدث من أخيه زيد بن أبي أنيسة وكان ضعيفاً وأصحاب الحديث لا يكتبون حديثه
وقال أبو موسى ما سمعت يحيى ولا عبد الرحمن حدثا عن يحيى بن أبي أنيسة شيئاً قط
وقال عمرو بن علي عن يحيى بن سعيد سمعت يحيى بن عيينة يقول كانوا يجتمعون على كتاب يحيى بن أبي أنيسة عند الزهري وقال عبد الله بن جعفر عن عبيد الله بن عمرو الرقي قال لي زيد بن أبي أنيسة لا تكتب عن أخي يحيى فإنه كذاب
وقال أحمد بن أبي يحيى عن أحمد بن حنبل يحيى بن أبي أنيسة متروك الحديث
English translation:
Tahdhib al-Tahdhib 312 – “Yahya” ibn Abi Anisah, his name was Zayd.
Ibn Sa’d said: He lived in al-Raha. He was younger than his brother Zayd ibn Abi Anisah. He was weak, and the scholars of Hadith do not write down his Hadiths.
Abu Musa said: I never heard Yahya or Abd al-Rahman narrate anything at all from Yahya ibn Abi Anisah.
Amr ibn Ali reported from Yahya ibn Sa’id: I heard Yahya ibn Uyaynah say: “They used to gather to read the book of Yahya ibn Abi Anisah with al-Zuhri.” Abdullah ibn Ja’far reported from Ubaydullah ibn Amr al-Raqqi: “Zayd ibn Abi Anisah said to me: ‘Do not write down from my brother Yahya, for he is a liar.'”
Ahmad ibn Abi Yahya reported from Ahmad ibn Hanbal: “Yahya ibn Abi Anisah is abandoned in Hadith (Matruk al-Hadith).”
Arabic text:
. وقال الأثرم عن أحمد: ليس هو ممن يكتب حديثه قيل له لم قال حديثه يدلك عليه
. وقال الجوزجاني غير ثقة، سمعت أحمد يذكره بالذم
. وقال عثمان الدارمي عن بن معين: ليس بشيء
. وقال بن الدورقي عن بن معين كان أقدم من أخيه زيد ويدلسحديثه بشيء
. وقال عبد الرحمن بن أبي حاتم سألت أبي وأبا زرعة عنه فقالا: ليس بالقوي
. وقال أبي: هو ضعيف الحديث
. وقال بن المديني ضعيف لا يكتب حديثه
. وقال عمرو بن علي صدوق وكان يهم في الحديث وقد اجتمع أصحاب الحديث على تركه إلا من لا يعلم
English translation:
- Al-Athram reported from Ahmad: “His Hadiths are not among those to be written down.” When asked “Why?”, he said, “His Hadiths themselves will show you.”
- Al-Jawzajani said: “He is not trustworthy; I heard Imam Ahmad speak critically of him.”
- Uthman al-Darimi reported from Ibn Ma’in: “He is nothing (his narrations are worthless).”
- Ibn al-Dawraqi reported from Ibn Ma’in: “He was older than his brother Zayd, and he used to conceal narrators in his Hadiths (Tadlis).”
- Abd al-Rahman ibn Abi Hatim said: “I asked my father and Abu Zur’ah about him. They both said: ‘He is not strong.'”
- My father (Abu Hatim) said: “He is weak in Hadith (Da’if).”
- Ibn al-Madini said: “He is weak, and his Hadith should not be written down.”
- Amr ibn Ali said: “He was truthful (Saduq), but he made errors in Hadith. Except for those who do not know, the Hadith scholars have agreed unanimously on abandoning him.”
Arabic text:
وقال يعقوب بن سفيان لا يكتب حديثه إلا للمعرفة وذكره فيمن لا ينبغي لأهل العلم أن يشغلوا أنفسهم بحديثهم وفي باب من يرغب عن الرواية عنهم وكنت أسمع أصحابنا يضعفونهم وقال البخاري: ليس بذاك وقال أيضا لا يتابع في حديثه وقال النسائي: والدارقطني متروك الحديث وقال بن عدي يقع في رواياته ما لا يتابع عليه ومع ضعفه يكتب حديثه وقال النسائي: أيضا ليس بثقة وقال الساجي متروك الحديث ضعيف جدا كان صدوقا ولم يكن بالحافظ وقال بن حبان كان يقلب الأسانيد ويرفع المراسيل لا يجوز الاحتجاج به.
English translation:
- Ya’qub ibn Sufyan said: “His Hadiths should be written only for information.” He also placed him among those whose Hadiths scholars should not waste time with, and under the chapter of those from whom narration should be avoided, adding: “I heard our companions calling them weak.”
- Imam al-Bukhari said: “He is not reliable to that degree.” He also said: “His Hadiths are not supported by others.”
- Imam al-Nasa’i and al-Daraqutni said: “He is abandoned in Hadith (Matruk al-Hadith).”
- Ibn Adi said: “Unacceptable elements appear in his narrations. However, despite his weakness, his Hadith is written down.”
- Imam al-Nasa’i said again: “He is not trustworthy.”
- Al-Saji said: “He is abandoned in Hadith, very weak. He was truthful, but he was not a memorizer (Hafiz).”
- Ibn Hibban said: “He used to alter narrator chains (Asanid) and elevate incomplete chains (Mursal) to the Prophet (Marfu’). It is not permissible to use him as evidence.”
In Sunan Abi Dawud, Sunan al-Kubra by al-Bayhaqi, and Ma’rifat al-Sunan wa-al-Athar, Hadith 1573:
Arabic text:
1573 – حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ الْمَهْرِيُّ، أَخْبَرَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي جَرِيرُ بْنُ حَازِمٍ، وَسَمَّى آخَرَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَاصِمِ بْنِ ضَمْرَةَ، وَالْحَارِثِ الأَعْوَرِ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِبَعْضِ أَوَّلِ هَذَا الْحَدِيثِ، قَالَ: «فَإِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ، وَحَالَ عَلَيْهَا الْحَوْلُ، فَفِيهَا خَمْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ شَيْءٌ – يَعْنِي – فِي الذَّهَبِ حَتَّى يَكُونَ لَكَ عِشْرُونَ دِينَارًا، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا، وَحَالَ عَلَيْهَا الْحَوْلُ، فَفِيهَا نِصْفُ دِينَارٍ، فَمَا زَادَ، فَبِحِسَابِ ذَلِكَ». قَالَ: فَلَا أَدْرِي أَعَلِيٌّ يَقُولُ: فَبِحِسَابِ ذَلِكَ، أَوْ رَفَعَهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَلَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ، إِلَّا أَنَّ جَرِيرًا قَالَ ابْنُ وَهْبٍ «يَزِيدُ فِي الْحَدِيثِ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، لَيْسَ فِي مَالٍ زَكَاةٌ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ»
Ali (may Allah be pleased with him) reported the initial part of this Hadith from the Prophet (peace be upon him), saying: “If you possess two hundred Dirhams (silver coins) and one year passes over them, five Dirhams are due on them as Zakat. You owe nothing on gold until you possess twenty Dinars (gold coins). When you have twenty Dinars and one year passes over them, half a Dinar is due as Zakat. Whatever exceeds that shall be calculated accordingly.” The narrator said: “I do not know whether Ali himself said ‘it shall be calculated accordingly’ or if he attributed it to the Prophet (peace be upon him). And there is no Zakat on any wealth until a year passes over it.”
Since the narrator of this Hadith expressed doubt about whether it was spoken by the Prophet (peace be upon him) or was Ali’s personal statement, it cannot be taken as a core proof.
Furthermore, in Sunan Ibn Majah 1791:
Arabic text:
1791 – حَدَّثَنَا بَكْرُ بْنُ خَلَفٍ، وَمُحَمَّدُ بْنُ يَحْيَى، قَالَا حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، أَنْبَأَنَا إِبْرَاهِيمُ بْنُ إِسْمَاعِيلَ، عَنْ عَبْدِ اللَّهِ بْنِ وَاقِدٍ، عَنِ ابْنِ عُمَرَ، وَعَائِشَةَ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَأْخُذُ مِنْ كُلِّ عِشْرِينَ دِينَارًا فَصَاعِدًا نِصْفَ دِينَارٍ وَمِنَ الْأَرْبَعِينَ دِينَارًا دِينَارًا
Ibn Umar (may Allah be pleased with him) and Aishah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) used to take half a Dinar from every twenty Dinars or more, and one Dinar from forty Dinars (as Zakat).
Regarding the narrator Ibrahim ibn Ismail ibn Majma’ ibn Yazid, scholars state the following in Tahdhib al-Tahdhib 183:
Arabic text:
- خت ق – إبراهيم بن إبراهيم بن إسماعيل بن مجمع بن يزيد
قال ابن معين: “ضعيف ليس بشيء”
وقال أبو زرعة سمعت أبا نعيم يقول: “لا يساوي حديثه فلسين”
وقال أبو حاتم: “كثير الوهم ليس بالقوي يكتب حديثه ولا يحتج به وهو قريب من بن أبي حبيبة”
وقال البخاري: “كثير الوهم”
وقال النسائي: “ضعيف”
وقال ابن عدي: “ومع ضعفه يكتب حديثه”
قلت: وقال الحاكم أبو أحمد: “ليس بالمتين عندهم”
وقال أبو داود: “ضعيف متروك الحديث”
وقال ابن حبان: “كان يقلب الأسانيد ويرفع المراسيل”
English translation:
- Ibn Ma’in said: “He is weak, not worth anything.”
- Abu Zur’ah said: I heard Abu Nu’aym say: “His Hadith is not worth two copper coins.”
- Abu Hatim said: “He makes many errors/mistakes, he is not strong. His Hadith may be written down, but cannot be used as proof. He is close to Ibn Abi Habibah.”
- Al-Bukhari said: “He makes many mistakes (careless/forgetful).”
- Al-Nasa’i said: “Weak.”
- Ibn Adi said: “Along with his weakness, his Hadith may be written down.”
- I (the author) say: Al-Hakim Abu Ahmadsaid: “He is not firm/reliable among them.”
- Abu Dawud said: “Weak, his Hadith is abandoned (Matruk).”
- Ibn Hibban said: “He used to alter narrator chains (Asanid) and elevate incomplete chains (Mursal) to complete ones (Marfu’).”
Another Hadith basing the threshold on gold appears in Sahih Ibn Khuzaymah 2284:
Arabic text:
2284 – حَدَّثَنَا مُوسَى بْنُ عَبْدِ الرَّحْمَنِ الْمَسْرُوقِيُّ، حَدَّثَنَا أَبُو أُسَامَةَ، عَنْ سُفْيَانَ الثَّوْرِيِّ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَاصِمٍ، وَهُوَ ابْنُ ضَمْرَةَ، عَنْ عَلِيٍّ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، قَالَ: قَدْ عَفَوْتُ لَكُمْ عَنِ الْخَيْلِ وَالرَّقِيقِ، فَأَدُّوا زَكَاةَ الْأَمْوَالِ مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا.، قَالَ: وَقَالَ عَلِيٌّ: فِي كُلِّ أَرْبَعِينَ دِينَارًا، وَفِي كُلِّ عِشْرِينَ دِينَارًا نِصْفُ دِينَارٍ.
موقوف
Narrated from Musa ibn Abd al-Rahman al-Masruqi, from Abu Usamah, from Sufyan al-Thawri, from Abu Ishaq, from Asim ibn Damrah, from Ali, from the Prophet (peace be upon him):
- The Prophet (peace be upon him) said: “I have exempted you from Zakat on horses and slaves.”
- “Therefore, pay the Zakat on wealth at one Dirham for every forty Dirhams.”
- Ali said: “On every forty Dinars, one Dinar is due, and on every twenty Dinars, half a Dinar is due.”
This narration is Mawquf (it stops at the Companion Ali). Looking at the wording of this Hadith, the statement regarding gold comes as a statement made by Ali (may Allah be pleased with him) and not as something spoken by the Prophet (peace be upon him). Therefore, it cannot be accepted as a statement of the Prophet.
Similarly, a Hadith appears in Musannaf Abd al-Razzaq al-San’ani 7197:
Arabic text:
7197 – عَبْدُ الرَّزَّاقِ، عَنِ الْحَسَنِ بْنِ عُمَارَةَ، عَنْ أَبِي إِسْحَاقَ، عَنْ عَاصِمِ بْنِ ضَمْرَةَ، عَنْ عَلِيٍّ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: يَا عَلِيُّ، إِنِّي عَفَوْتُ عَنِ صَدَقَةِ الْخَيْلِ، وَالرَّقِيقِ، فَأَمَّا الْإِبِلُ، وَالْبَقَرُ، وَالشَّاءُ، فَلَا، وَلَكِنْ هَاتُوا رُبُعَ الْعُشُورِ، مِنْ كُلِّ مِائَتَيْ دِرْهَمٍ خَمْسَةَ دَرَاهِمَ، وَمِنْ كُلِّ عِشْرِينَ دِينَارًا نِصْفُ دِينَارٍ، وَلَيْسَ فِي مِائَتَيْ دِرْهَمٍ شَيْءٌ، حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ، فَإِذَا حَالَ عَلَيْهَا الْحَوْلُ، فَفِيهَا خَمْسَةُ دَرَاهِمَ، فَمَا زَادَ فَفِي كُلِّ أَرْبَعِينَ دِرْهَمًا دِرْهَمٌ.
Abd al-Razzaq reported from al-Hasan ibn Umarah, from Abu Ishaq, from Asim ibn Damrah, from Ali (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
- “O Ali! I have exempted horses and slaves from charity (Zakat).”
- “However, there is no exemption for camels, cattle, and sheep.”
- “Bring one-fortieth (2.5% Zakat).”
- “For every two hundred Dirhams, five Dirhams are due.”
- “For every twenty Dinars, half a Dinar is due.”
- “No Zakat is due on two hundred Dirhams until one year passes over them.”
- “When one year has passed over them, five Dirhams are due.”
- “For whatever exceeds that, one Dirham is due for every additional forty Dirhams.”
Regarding the narrator in this chain, al-Hasan ibn Umarah ibn al-Mudarib al-Bajali, scholars state in Tahdhib al-Tahdhib 532:
Arabic text:
532 – خت ت ق – الحسن بن عمارة بن المضرب البجلي
قال النضر بن شميل عن شعبة أفادني الحسن بن عمارة سبعين حديثاً عن الحكم فلم يكن لها أصل
وقال الطيالسي قال شعبة ائت جرير بن حازم فقل له لا يحل لك أن تروي عن الحسن بن عمارة فإنه يكذب
English translation:
- Al-Nadr ibn Shumayl reported from Shu’bah: “Al-Hasan ibn Umarah taught me seventy Hadiths from al-Hakam, but they had no basis (Asal) whatsoever.”
- Al-Tayalisi reported that Shu’bah said: “Go to Jarir ibn Hazim and tell him: It is not permissible for you to narrate from Al-Hasan ibn Umarah, because he lies.”
Arabic text:
وقال أبو بكر المروزي عن أحمد متروك الحديث وكذا قال أبو طالب عنه وزاد قلت له كان له هوى قال ولكن كان منكر الحديث وأحاديثه موضوعة لا يكتب حديثه وقال مرة ليس بشيء وقال بن معين لا يكتب حديثه وقال مرة ضعيف وقال مرة ليس بشيء وقال عبد الله بن المديني عن أبيه ما أحتاج إلى شعبة فيه أمره أبين من ذلك قيل له كان يغلط فقال أي شيء كان يغلط كان يضع وقال أبو حاتم ومسلم والنسائي والدارقطني متروك الحديث وقال الساجي ضعيف متروك أجمع أهل الحديث على ترك حديثه وقال الجوزجاني ساقط
English translation:
- Abu Bakr al-Marwazi reported from Ahmad: “He is abandoned in Hadith (Matruk).” Abu Talib reported the same from Ahmad, adding: “I asked him: ‘Did he hold any deviant desires (Hawa)?’ He said: ‘No, but he narrated rejected Hadiths (Munkar al-Hadith) and his Hadiths were fabricated (Mawdu’); his Hadiths must not be written down.’ Another time he said: ‘He is nothing.'”
- Ibn Ma’in said: “His Hadiths must not be written down.” Another time he said “He is weak,” and at another time “He is nothing.”
- Abdullah ibn al-Madini reported from his father: “I do not need Shu’bah’s opinion regarding him; his matter is clearer than that.” When asked: “Did he make mistakes?”, he replied: “What mistakes? He used to fabricate Hadiths!”
- Abu Hatim, Muslim, Al-Nasa’i, and Al-Daraqutni said: “He is abandoned in Hadith (Matruk).”
- Al-Saji said: “He is weak and abandoned. The scholars of Hadith unanimously agreed on abandoning his Hadiths.”
- Al-Jawzajani said: “He is completely fallen (Saqit).”
Arabic text:
وقال جزرة لا يكتب حديثه وقال عمرو بن علي رجل صالح صدوق كثير الوهم والخطأ متروك الحديث وقال بن المبارك عن بن عيينة كنت إذا سمعت الحسن بن عمارة يحدث عن الزهري جعلت أصبعي في أذني وقال بن سعد كان ضعيفا في الحديث وذكره يعقوب في باب من يرغب عن الرواية عنهم وقال أبو بكر البزار لا يحتج أهل العلم بحديثه إذا انفرد وقال بن المثنى ما سمعت يحيى ولا عبد الرحمن رويا عنه شيئا قط
English translation:
- Jazrah said: “His Hadiths should not be written down.”
- Amr ibn Ali said: “He was a good and truthful man (Saduq); however, he had excessive doubts and mistakes, and his Hadiths are abandoned (Matruk).”
- Ibn al-Mubarak reported from Ibn Uyaynah: “Whenever I heard al-Hasan ibn Umarah narrate from al-Zuhri, I would put my fingers in my ears (to avoid listening).”
- Ibn Sa’d said: “He was weak in Hadith (Da’if).”
- Ya’qub included him in the category of narrators from whom narration must be avoided.
- Abu Bakr al-Bazzar said: “When he narrates alone, scholars do not take his Hadith as proof.”
- Ibn al-Muthanna said: “I never heard Yahya or Abd al-Rahman narrate anything from him at all.”
In the book Al-Amwal by al-Qasim ibn Sallam, Hadith 853:
Arabic text:
853 – قال : حدثنا يزيد ، عن حبيب بن أبي حبيب ، عن عمرو بن هرم ، عن محمد بن عبد الرحمن الأنصاري ، أن في كتاب رسول الله صلى الله عليه وسلم ، وفي كتاب عمر في الصدقة أن :« الذهب لا يؤخذ منه شيء حتى يبلغ عشرين ديناراً ، فإذا بلغ عشرين ديناراً ففيه نصف دينار ، والورق لا يؤخذ منه شيء حتى يبلغ مائتي درهم ، فإذا بلغ مائتي درهم ففيها خمسة دراهم »
Meaning: Yazid narrated to us, from Habib ibn Abi Habib, from Amr ibn Haram, from Muhammad ibn Abd al-Rahman al-Ansari, that it was written in the letter of the Messenger of Allah (peace be upon him) and in the letter of Umar concerning charity: “Nothing is taken from gold until it reaches twenty Dinars. When it reaches twenty Dinars, half a Dinar is due. Nothing is taken from silver until it reaches two hundred Dirhams. When it reaches two hundred Dirhams, five Dirhams are due.”
The person named Muhammad ibn Abd al-Rahman al-Ansari who narrate this lived around 120 AH; he was not a Companion (Sahabi). Therefore, there is no information about where that letter was or who held it, and unproven reports like this cannot be accepted as evidence.
In another place in Al-Amwal by al-Qasim ibn Sallam, Hadith 763:
Arabic text:
763 – قال: حدثنا يزيد بن هارون، قال: أخبرنا حبيب بن أبي حبيب، قال: حدثنا عمرو بن هرم، قال: حدثنا محمد بن عبد الرحمن الأنصاري، قال: لما استخلف عمر بن عبد العزيز أرسل إلى المدينة يلتمس كتاب رسول الله صلى الله عليه وسلم في الصدقات، وكتاب عمر بن الخطاب، فوجد عند آل عمرو بن حزم كتاب رسول الله صلى الله عليه وسلم إلى عمرو بن حزم في الصدقات، ووجد عند آل عمر كتاب عمر في الصدقات مثل كتاب رسول الله صلى الله عليه وسلم. قال: فنسخاله
Meaning: Yazid ibn Harun narrated to us, from Habib ibn Abi Habib, from Amr ibn Haram, from Muhammad ibn Abd al-Rahman al-Ansari: “When Umar ibn Abd al-Aziz became Caliph, he sent a messenger to Medina seeking the document of the Messenger of Allah (peace be upon him) regarding charities and the document of Umar ibn al-Khattab. The document sent by the Messenger of Allah (peace be upon him) to Amr ibn Hazm regarding charity was found with the family of Amr ibn Hazm, and Umar’s document on charity, identical to the Prophet’s document, was found with the family of Umar. So it was copied for him.”
This report states that Umar ibn Abd al-Aziz ordered a search for the letter, and after searching, the letter was found in the house of Umar (may Allah be pleased with him). A letter is normally kept by the person to whom it was written; how could a letter remain with the sender who wrote it? In those days, photocopy methods did not exist. Letters regarding Zakat were sent to governors. None of Umar’s family members were governors at that time. If someone had been a governor, there might have been a chance for it to be with them, but how could it be there when they were not governors?
Regarding the letter written by the Prophet (peace be upon him), it is true that he wrote a letter to Amr ibn Hazm. Amr ibn Hazm was a governor, and for that reason, instructions on how to collect Zakat were written and sent to him. Reports say that during the era of Umar ibn Abd al-Aziz, that letter was obtained from the family of Amr ibn Hazm. Amr ibn Hazm passed away in 50 AH, and the letter was found during the time of Umar ibn Abd al-Aziz (around 99 AH). At that time, the narrator did not receive it directly from Amr ibn Hazm, but from his family. There is no information about which relative provided it—whether it was a son, grandson, or great-grandson. It was received from an unspecified person, so how can it be proven that it was indeed the letter written by the Prophet (peace be upon him)? Furthermore, there is another controversy: reports state that during the time of Umar (may Allah be pleased with him), while he was Caliph, he took that letter back from Amr ibn Hazm. If so, that letter should have been with the government and could not have been with the family of Amr ibn Hazm. Thus, there are flaws in the reports coming about both letters, and they cannot be used as evidence.
These are all the Hadiths that mention gold, and every single one of them contains some flaw. On the other hand, the Hadiths mentioning silver contain no such weakness at all. Giving an answer that both are valid is impossible in this modern era because the prices of gold and silver are not equal, with more than a tenfold difference between them. Therefore, one must be chosen. Fixing silver as the standard is the correct answer because even those who support gold accept silver, and they do not declare the Hadiths regarding silver as weak; rather, they acknowledge that the Hadiths regarding gold are weak, but argue that society accepted gold. Under these circumstances, taking silver as the standard avoids contradiction and difference of opinion.
Based on this, according to current market valuations, if a person possesses ₹57,600 or more in cash, jewelry, or business assets, Zakat becomes obligatory on them. The clear Islamic legal ruling is that those upon whom Zakat is obligatory must give two and a half percent (2.5%) of the total value of their assets as Zakat to the poor.