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Mansoor Hashemi Khorasani
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Question & Answer
 

What are the things that khums are paid on them?

Allah has made it obligatory to pay khums on whatever the human being gains as booty, where He has said: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ[1]; “And know that anything you gain as booty, surely one-fifth of it belongs to Allah and to the Prophet and his relatives, and to the orphans, the needy, and the wayfarer.” Undoubtedly, the phrase ﴿مَا غَنِمْتُمْ مِنْ شَيْءٍ; “anything you gain as booty” in the verse is general, even though it has been revealed regarding the spoils of war, and the occasion of revelation does not specify the scope of application, and the Quran is not specified by narrations. Therefore, khums must be paid on whatever the human being gains as booty, which is any desirable wealth that he earns without compensation, expectation, or entitlement. His Eminence Allamah Mansoor Hashemi Khorasani (may Allah protect him) has enumerated these things in one of his letters and said:

«اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ كُلَّ مَا يَرْزُقُكَ اللَّهُ مِنْ حَيْثُ لَا تَحْتَسِبُ فَفِيهِ الْخُمْسُ، كَالْغَنِيمَةِ، وَالْكَنْزِ، وَالْمَعْدِنِ، وَالْحِلْيَةِ الَّتِي تَسْتَخْرِجُهَا مِنَ الْبَحْرِ، وَالْهِبَةِ، وَالْجَائِزَةِ، وَالْفَائِدَةِ الْكَبِيرَةِ الَّتِي تَفْضُلُ عَنْ مَؤُونَتِكَ، وَالْمِيرَاثِ الَّذِي لَا تَحْتَسِبُهُ مِنَ الْبَعِيدِ، وَالْمَالِ الَّذِي تَكْنِزُهُ فَلَا تَأْكُلُ مِنْهُ وَلَا تُنْفِقُهُ فِي سَبِيلِ اللَّهِ إِذَا حَالَ عَلَيْهِ الْحَوْلُ، فَعَلَيْكَ فِي ذَلِكَ الْخُمْسُ تُخْرِجُهُ إِلَى خَلِيفَةِ اللَّهِ فِي الْأَرْضِ وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ مِنْ آلِ هَاشِمٍ، إِنْ كُنْتَ آمَنْتَ بِاللَّهِ وَمَا أَنْزَلَ عَلَى عَبْدِهِ يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ، وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ»[2]; “Know that -may Allah have mercy on you- whatever Allah provides for you from where you do not expect, there is Khums in it, such as booty, treasure, mine, a jewel that you take out of the sea, a gift, a prize, a huge profit that is more than your living expenses, an inheritance that you do not expect from a distant (relative), and the money that you hoard, then you neither eat from it nor spend it in the way of Allah, whenever a year passes on it, so the Khums of it is obligatory for you that you must give it out to Allah’s Caliph on the earth and to the orphans, the needy, and the wayfarers from the family of Hashim if you believe in Allah and what He sent down to His servant on the day of separation -the day when the two armies met (in battle)-, and Allah has power over all things!”

Yes, it appears that paying khums on something insignificant that is not desirable conventionally is not obligatory; because the concept of “booty” does not apply to such things, and Allah has commanded spending from what is desirable, saying: ﴿لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ[3]; “You will never attain righteousness until you spend from what you love.” Rather, He has forbidden spending from what is not desirable, saying: ﴿وَلَا تَيَمَّمُوا الْخَبِيثَ مِنْهُ تُنْفِقُونَ وَلَسْتُمْ بِآخِذِيهِ إِلَّا أَنْ تُغْمِضُوا فِيهِ ۚ وَاعْلَمُوا أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ[4]; “And do not choose what is bad of it to spend while you yourselves would not accept it except with closed eyes, and know that Allah is Rich, Praiseworthy.” The same ruling applies to a thing that is spoiled by being divided, meaning something that a part of it is not desirable when divided, such as a cushion or a garment; because it is not permissible to spoil it, nor is it obligatory to sell it to extract the khums from its value; because four-fifths of it belong to its owner, and he has control over it, and there is no reason to extract an equivalent amount from the rest of his wealth. Yes, if he sells it willingly, it is obligatory for him to extract khums from its value, just as repayment of a debt or fulfilling an obligation is obligatory. One of our companions has informed us about it and said:

«سَمِعْتُ الْمَنْصُورَ يَقُولُ: لَيْسَ فِي الْخَبِيثِ خُمْسٌ، وَلَا فِي مَا لَا يُخَمَّسُ، قُلْتُ: أَرَأَيْتَ إِنْ كَانَ مَا لَا يُخَمَّسُ غَنِيمَةً يَشْتَرِكُ فِيهَا الْمُجَاهِدُونَ؟ قَالَ: يَبِيعُهُ الْإِمَامُ، فَيُخَمِّسُ قِيمَتَهُ، وَلَيْسَ فِي مَا لَا يُخَمَّسُ مِنْ مَالِ الْمُسْلِمِ خُمْسٌ حَتَّى يَبِيعَهُ عَنْ طِيبِ نَفْسِهِ»; “I heard Mansoor say: ‘There is no khums on what is evil (meaning unlawful or unusable) or on what cannot be divided into five (useable) parts!’ I said: ‘What if the thing that cannot be divided into five (usable) parts is booty that fighters (in the way of Allah) share?’ He said: ‘The Imam sells it and divides its value into five (usable) parts, and there is no khums on something from a Muslim’s wealth that cannot be divided into five (usable) parts until he sells it willingly.’”

Moreover, it is recommended for every believer to allocate one-fifth of all his wealth to Allah and His caliph on Earth. This is what His Eminence Allamah Mansoor Hashemi Khorasani (may Allah protect him) has considered “a secret from the secrets of the family of Muhammad”; as one of his companions informed us, he said:

«قَالَ لِيَ الْمَنْصُورُ: أَلَا أَدُلُّكَ عَلَى سِرٍّ مِنْ أَسْرَارِ آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ؟! قُلْتُ: بَلَى، قَالَ: اجْعَلْ خُمْسَ مَالِكَ لِلَّهِ وَخَلِيفَتِهِ فِي الْأَرْضِ، فَإِنَّ مَنْ فَعَلَ ذَلِكَ مُخْلِصًا لَكَانَ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ -يَعْنِي عَلِيًّا- عَلَيْهِ السَّلَامُ»; “Mansoor said to me: ‘Shall I not guide you to a secret from the secrets of the family of Muhammad (peace and blessings of Allah be upon him and his family)?’ I said: ‘Yes.’ He said: ‘Make one-fifth of all your wealth for Allah and His caliph on Earth; because whoever does so sincerely is indeed one of the companions of Amir al-Mu’minin (peace be upon him).’”

*For more information, look at the appendices.
↑[1] . Al-Anfal/ 41
↑[2] . Letter 15, passage 2
↑[3] . Al Imran/ 92
↑[4] . Al-Baqarah/ 267
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Appendices
Sub-Questions & Answers
Sub-Question 1
Author: Abdullah

I have mixed wealth, some of which has reached a one-year mark and some of which has not. How can I distinguish between the two? Do I have to pay khums and zakat on it? What is the amount of each? I also have a gold necklace that I bought over a year ago and has been used very little. Do I have to pay khums and zakat on it? Please answer my questions. May Allah reward you well.

Answer to
Sub-Question 1
Date: 2022 February 28

Khums is paid only on profit that exceeds living expenses, not on the capital itself. Zakat is paid on the capital if it is gold, silver, cash -as it falls under the category of gold and silver-, camels, cows, sheep, wheat, barley, dates, or raisins and if it reaches the determined minimum amount for zakat. If the capital is in the form of goods other than these types, then nothing is paid on it, unless it is saved for a year and grows in value, in which case khums is paid on the growth. Therefore, if you have goods that can be used or spent in the way of Allah and you have not used them or spent from them in the way of Allah until a year has passed and they have grown in value, then you must pay khums on the growth; because it is wealth that you have earned without compensation or entitlement. You do not have to pay khums on the entire value of the goods; because you have not gained them as booty. You have only gained the growth in their value as booty while leaving them intact; like one who owns a house but does not live in it or rent it out until a year has passed and its value has increased, then he must pay khums on the growth in its value if he earns it through selling or renting the house. The purpose of legislating this ruling is to prevent people from wanting to hoard their belongings and leave them idle instead of using them for what is good and spending from them in the way of Allah, out of greed for their growth and increase in value; as one of our companions informed us, he said:

«سَمِعْتُ الْمَنْصُورَ يَقُولُ: إِنَّ اللَّهَ يُحَرِّكُ كُلَّ مَالٍ مَوْضُوعٍ حَالَ عَلَيْهِ الْحَوْلُ وَلَمْ يَتَحَرَّكْ، قُلْتُ: كَيْفَ يُحَرِّكُهُ؟ قَالَ: يَفْرُضُ فِيهِ الزَّكَاةَ، قُلْتُ: وَإِنْ لَمْ يَكُنْ ذَهَبًا وَلَا فِضَّةً؟ قَالَ: وَإِنْ لَمْ يَكُنْ ذَهَبًا وَلَا فِضَّةً، قُلْتُ: أَلَمْ يَقُلْ: ﴿وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ[1]؟! قَالَ: بَلَى، وَقَالَ مِثْلَهُ فِي ﴿الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ[2]، ﴿وَجَمَعَ فَأَوْعَى[3]»; “I heard Mansoor say: ‘Indeed, Allah brings into motion any wealth that is set aside for a year and is not put into motion.’ I said: ‘How does He bring it into motion?’ He said: ‘He makes zakat obligatory on it.’ I said: ‘Even if it is not gold or silver?’ He said: ‘Even if it is not gold or silver.’ I said: ‘Has He not said: “And those who hoard gold and silver and do not spend it in the way of Allah, give them the tidings of a painful punishment”?!’ He said: ‘Yes, and He has said something similar about “one who amasses wealth and counts it,” “and collects and hoards”!’”

The intended meaning of zakat here is zakat in the general sense, which includes both khums and zakat in the specific sense; as one of our companions informed us, he said:

«قُلْتُ لِلْمَنْصُورِ: أَخْبَرَنِي فُلَانٌ أَنَّكَ كَتَبْتَ إِلَيْهِ: فِي الْمَالِ الَّذِي تَكْنِزُهُ فَلَا تَأْكُلُ مِنْهُ وَلَا تُنْفِقُهُ فِي سَبِيلِ اللَّهِ خُمْسٌ إِذَا حَالَ عَلَيْهِ الْحَوْلُ، فَقَالَ: صَدَقَ، قُلْتُ: كَيْفَ؟! وَقَدْ أَخْبَرَنِي فُلَانٌ قَبْلَهُ أَنَّكَ قُلْتَ لَهُ: فِي كُلِّ مَالٍ رَاكِدٍ زَكَاةٌ إِذَا حَالَ عَلَيْهِ الْحَوْلُ، فَقَالَ: صَدَقَ، وَلَيْسَ حَيْثُ تَذْهَبُ، إِنَّمَا أَرَدْتُ بِالزَّكَاةِ مَا يَجِبُ إِخْرَاجُهُ مِنَ الْمَالِ، ثُمَّ قَالَ: فِي رَأْسِ الْمَالِ زَكَاةٌ، وَفِي نَمَائِهِ خُمْسٌ»; “I said to Mansoor: ‘So-and-so informed me that you wrote to him: “On the wealth that you store, then you neither eat from it nor spend it in the way of Allah, if a year passes on it, there is khums.”’ So he said: ‘He has spoken the truth.’ I said: ‘How?! While before him, Muhammad ibn Abd al-Rahman al-Harawi informed me that you said to him: “There is zakat on any stagnant wealth when a year passes on it.’ So he said: ‘He has spoken the truth, but not in the way you have understood it. My intended meaning of zakat is what must be extracted from wealth (meaning zakat in the general sense, which includes khums).’ Then he said: ‘There is zakat on the capital and khums on its growth.’”

Based on this, if you own cash equivalent to twenty mithqals of gold or one hundred and forty mithqals of silver, then you must pay zakat on it, which is one-quarter of it, after a year has passed. However, if a portion of it has not passed a year and another portion does not reach the minimum amount for zakat, then you do not have to pay anything. Similarly, if you are uncertain and do not know the amount of wealth that has passed a year or whether it has reached the minimum amount for zakat or not, you do not have to pay anything based on the principle of freedom from obligation. As for jewelry, there is no zakat on it if it is something ordinary used for what is lawful even once a year; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنِ الْحُلِيِّ أَفِيهِ زَكَاةٌ؟ قَالَ: إِذَا كَانَ شَيْئًا مَعْرُوفًا يُسْتَعْمَلُ فِي الْحَلَالِ فَلَا، لِأَنَّهُ يُنْفَقُ فِي سَبِيلِ اللَّهِ، وَلَكِنْ إِذَا كَانَ شَيْئًا مَكْنُوزًا أَوْ مُسْتَعْمَلًا فِي الْحَرَامِ فَفِيهِ الزَّكَاةُ»; “I asked Mansoor about jewelry, ‘Is there zakat on it?’ He said: ‘If it is something ordinary used for what is lawful, no; because it is spent in the way of Allah. But if it is something that is kept in a jewelry box or used for what is unlawful, there is zakat on it.’”

↑[1] . At-Tawbah/ 34
↑[2] . Al-Humazah/ 2
↑[3] . Al-Ma‘arij/ 18
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Sub-Question 2
Author: Muhammad

I have a question about khums. You previously explained that khums is paid on earnings, as Shias say. But my question is, how can khums be paid on earnings, and zakat also be paid on the same wealth? Paying khums on the spoils of war and minerals extracted from the land and sea is rational and acceptable, but it was not paid on earnings in the time of the Prophet. In his time, zakat was paid on people’s wealth and khums on the spoils of war. Thank you.

Answer to
Sub-Question 2
Date: 2023 August 17

Please read the answer more carefully. We have explained that khums is not paid on the capital, unlike zakat. Khums is paid only on profit, but not on every profit either, but rather on profit that exceeds living expenses; because it is a form of booty, and therefore falls under the word of Allah Almighty: ﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ[1]; “And know that anything you gain as booty, surely one-fifth of it belongs to Allah and to the Prophet and his relatives, and to the orphans, the needy, and the wayfarer.” We have also explained that the occasion of revelation does not specify the scope of application, and what matters is the general meaning of the word, and it is not permissible to make deductions to refute the text. Therefore, perhaps the Sahabah in the time of the Prophet (peace and blessings of Allah be upon him and his family) did not have any profit that exceeded their living expenses; because they were poor and busy with jihad and promoting the religion, earned as much as was necessary, ﴿وَيُؤْثِرُونَ عَلَى أَنْفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ ۚ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَئِكَ هُمُ الْمُفْلِحُونَ[2]; “and gave (the emigrants) preference over themselves, even though they were in need, and whoever is saved from his greed, they are indeed the successful.”

↑[1] . Al-Anfal/ 41
↑[2] . Al-Hashr/ 9
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
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