Books » Islamic Laws
Search in:
ZAKAT OF CAMELS, COWS, AND SHEEP →
← THE TAXABLE LIMIT (NIṢĀB) FOR GOLD
THE NIṢĀB FOR SILVER
Ruling 1913. There are two niṣābs for silver.
1. 105 common mithqāls. Therefore, if silver reaches 105 mithqāls and the other conditions that were mentioned are fulfilled, one must give one-fortieth [2.5%] – which is equivalent to two mithqāls and fifteen nukhuds – as zakat. As long as silver does not reach this amount, zakat is not obligatory on it.
2. Twenty-one mithqāls, meaning that if twenty-one mithqāls are added to 105 mithqāls, one must give zakat on the entire 126 mithqāls in a manner that was previously mentioned; and if less than twenty-one mithqāls are added, he must give zakat on only 105 mithqāls [which was the first niṣāb mentioned above], and the extra is not liable for zakat. The same applies to every other addition, meaning that if twenty-one mithqāls are added, one must give zakat on the entire amount; and if less than twenty-one mithqāls are added, the added amount is not liable for zakat. If a person doubts whether or not silver has reached the niṣāb, then based on obligatory precaution, he must investigate further.
Ruling 1914. If the gold or silver that someone owns has reached the niṣāb, then even if he has given zakat on it he must continue giving zakat on it every year as long as it does not fall below the niṣāb.
Ruling 1915. Zakat on gold and silver becomes obligatory in the event that the gold or silver is minted and used prevalently in transactions (muʿāmalāt) [as money]. If the stamped effects [on the gold or silver money] have been effaced but it is still used prevalently in transactions, then zakat must be given on it. However, if it is no longer used prevalently, it is not liable for zakat even if the stamped effects remain on it. Therefore, at present, when gold and silver are not used in transactions as money, notes and coins that are not made of gold or silver, such as nickel coins, do not come under the rules of gold and silver and it is not obligatory to give zakat on them.
Ruling 1916. In the event that minted gold and silver coins that are used by women as ornaments are used prevalently in transactions – meaning that gold and silver are used as money in transactions – then based on obligatory precaution, zakat is obligatory on them. However, if they are not used prevalently in transactions, then zakat is not obligatory on them.
Ruling 1917. If a person owns gold and silver and neither of them is equal to the first niṣāb – for example, he owns 104 mithqāls of silver and fourteen mithqāls of gold – then zakat is not obligatory on them.
Ruling 1918. As stated earlier, zakat on gold and silver becomes obligatory when a person maintains ownership of their niṣāb for eleven months, and if during those eleven months the amount of gold and silver falls below the first niṣāb for each of them, then zakat is not obligatory on them.
Ruling 1919. If during the period of eleven months a person exchanges the gold or silver that he owns with something else, or he melts them, then zakat is not obligatory for him. However, if to escape giving zakat he exchanges them for gold and silver – meaning that he exchanges gold for gold or silver, or he exchanges silver for silver or gold – then the obligatory precaution is that he must give zakat on them.
Ruling 1920. If a person melts gold and silver coins in the twelfth month, he must give zakat on them. If as a result of melting the coins their weight or value decreases, he must give the amount of zakat that was obligatory for him prior to melting them.
Ruling 1921. If gold or silver coins contain a more than usual quantity of alloy, then, if they can be called gold and silver coins and they reach the niṣāb, zakat on them is obligatory even if the pure quantity does not reach the niṣāb. However, if they can no longer be called gold and silver coins, then zakat is not obligatory on them even if the quantity that is pure reaches the niṣāb.
Ruling 1922. If a person owns gold or silver coins that are mixed with a usual amount of alloy, there is no problem if he gives zakat on them in gold and silver coins that contain more than the usual amount of alloy in them, or in coins that are not of gold or silver. However, in such a case, the value of the coins he pays in must be equal to the value of the zakat that is obligatory for him.
ZAKAT OF CAMELS, COWS, AND SHEEP →
← THE TAXABLE LIMIT (NIṢĀB) FOR GOLD
1. 105 common mithqāls. Therefore, if silver reaches 105 mithqāls and the other conditions that were mentioned are fulfilled, one must give one-fortieth [2.5%] – which is equivalent to two mithqāls and fifteen nukhuds – as zakat. As long as silver does not reach this amount, zakat is not obligatory on it.
2. Twenty-one mithqāls, meaning that if twenty-one mithqāls are added to 105 mithqāls, one must give zakat on the entire 126 mithqāls in a manner that was previously mentioned; and if less than twenty-one mithqāls are added, he must give zakat on only 105 mithqāls [which was the first niṣāb mentioned above], and the extra is not liable for zakat. The same applies to every other addition, meaning that if twenty-one mithqāls are added, one must give zakat on the entire amount; and if less than twenty-one mithqāls are added, the added amount is not liable for zakat. If a person doubts whether or not silver has reached the niṣāb, then based on obligatory precaution, he must investigate further.
Ruling 1914. If the gold or silver that someone owns has reached the niṣāb, then even if he has given zakat on it he must continue giving zakat on it every year as long as it does not fall below the niṣāb.
Ruling 1915. Zakat on gold and silver becomes obligatory in the event that the gold or silver is minted and used prevalently in transactions (muʿāmalāt) [as money]. If the stamped effects [on the gold or silver money] have been effaced but it is still used prevalently in transactions, then zakat must be given on it. However, if it is no longer used prevalently, it is not liable for zakat even if the stamped effects remain on it. Therefore, at present, when gold and silver are not used in transactions as money, notes and coins that are not made of gold or silver, such as nickel coins, do not come under the rules of gold and silver and it is not obligatory to give zakat on them.
Ruling 1916. In the event that minted gold and silver coins that are used by women as ornaments are used prevalently in transactions – meaning that gold and silver are used as money in transactions – then based on obligatory precaution, zakat is obligatory on them. However, if they are not used prevalently in transactions, then zakat is not obligatory on them.
Ruling 1917. If a person owns gold and silver and neither of them is equal to the first niṣāb – for example, he owns 104 mithqāls of silver and fourteen mithqāls of gold – then zakat is not obligatory on them.
Ruling 1918. As stated earlier, zakat on gold and silver becomes obligatory when a person maintains ownership of their niṣāb for eleven months, and if during those eleven months the amount of gold and silver falls below the first niṣāb for each of them, then zakat is not obligatory on them.
Ruling 1919. If during the period of eleven months a person exchanges the gold or silver that he owns with something else, or he melts them, then zakat is not obligatory for him. However, if to escape giving zakat he exchanges them for gold and silver – meaning that he exchanges gold for gold or silver, or he exchanges silver for silver or gold – then the obligatory precaution is that he must give zakat on them.
Ruling 1920. If a person melts gold and silver coins in the twelfth month, he must give zakat on them. If as a result of melting the coins their weight or value decreases, he must give the amount of zakat that was obligatory for him prior to melting them.
Ruling 1921. If gold or silver coins contain a more than usual quantity of alloy, then, if they can be called gold and silver coins and they reach the niṣāb, zakat on them is obligatory even if the pure quantity does not reach the niṣāb. However, if they can no longer be called gold and silver coins, then zakat is not obligatory on them even if the quantity that is pure reaches the niṣāb.
Ruling 1922. If a person owns gold or silver coins that are mixed with a usual amount of alloy, there is no problem if he gives zakat on them in gold and silver coins that contain more than the usual amount of alloy in them, or in coins that are not of gold or silver. However, in such a case, the value of the coins he pays in must be equal to the value of the zakat that is obligatory for him.