𝗪𝗼𝗺𝗲𝗻'𝘀 𝗕𝗲𝗻𝗲𝗳𝗶𝘁𝘀 (328)

Zakat on Gold and Silver Varies Based on Purity The issue of zakat on gold and silver of varying purities is a matter of scholarly debate. This is often referred to as the ruling on maghsoosh/impure gold and silver. Scholars have expressed different views on this matter, which can be summarised as follows: First Opinion: Zakat Varies Based on Purity This is the position of the Shafi‘ee and Hanbali schools and represents the view of the majority of scholars. Imam An-Nawawi (may Allāh have mercy on him) stated: "According to our school of thought, zakat is not due on impure gold or silver unless the pure content alone reaches the niṣāb (minimum zakatable amount). This is also the opinion of the majority of scholars." [Al-Majmū‘, 5/505] Ibn Qudāmah (may Allāh have mercy on him) said: "If a person owns gold or silver mixed with other metals, zakat is not obligatory unless the pure gold or silver content reaches the niṣāb, based on the ḥadīth of the Prophet ﷺ: ‘There is no zakat due on silver unless it reaches five awaq (200 dirhams).’" [Al-Mughni, 2/319] Sheikh Abdul ’Aziz Ar-Rajhi (may Allāh preserve him) emphasised: "The niṣāb must be determined based on pure, unadulterated gold or silver. Mixed metals, such as copper, are not included in the calculation. Gold today comes in different purities, and traders precisely measure its weight and content." [Sharh ‘Umdat Al-Fiqh] Second Opinion: The Maliki View The Malikis distinguish between commonly circulated gold and silver and those that are not: -> If different purities of gold and silver are widely accepted in transactions, they are treated the same as pure gold and silver for zakat purposes. -> If they are not commonly used, only the pure content is considered, and zakat is due if it reaches the nisab. Third Opinion: The Hanafi View* The Hanafis maintain that if silver is the predominant component in a minted silver coin, it is treated as pure silver, and zakat is obligatory on it as though it were entirely silver. Ibn Hazm claimed consensus (ijmā‘) on this view, though this assertion is not valid. He stated: "Scholars have unanimously agreed that if a specified weight of pure gold is mixed with other substances, but the pure gold content alone reaches the required weight, then zakat is due." [Marātib Al-Ijmā‘, p. 35] Sheikh Ibn ’Uthaymeen (may Allāh have mercy on him) leaned toward this view with a condition: "The niṣāb for gold and silver should be determined based on their pure content. A minor amount of adulteration does not affect the zakat obligation because it is negligible. However, if the adulteration is significant, then the pure content must be considered separately." [Sharh Al-Mumti‘, 6/97-98] However, in reality, gold purities contain varying degrees of non-gold materials, sometimes reaching up to one-third of the total weight. Based on this, Ibn ’Uthaymeen's reasoning aligns more closely with the first opinion. The Strongest view: The First View The most preponderant view is that zakat must be calculated based on the pure gold and silver content alone. This is supported by the following arguments: 1. The Qur'ān and Sunnah explicitly refer to gold and silver without considering impurities. 2. During the time of the Prophet ﷺ, adulterated gold was not known; it emerged later. 3. Transactions in the Prophet’s era were based on pure gold and silver, with only negligible impurities that did not affect zakat obligations, as noted by Ibn ’Uthaymeen. 4. Zakat should be based solely on pure gold, excluding other mixed metals. 5. Minor impurities are disregarded in Shari'ah, but this only applies to 24-carat gold, which is 99.9% pure. Lower purities, such as 21-carat (about 90% gold) and 18-carat (which contains one-third non-gold material), contain significant impurities that cannot be overlooked.