A Comparative Jurisprudential Study of the Due Date of Zakāt on Wheat and Barley within a Responsiveness-Oriented Fiqh Framework

Document Type : Research (Normal Review)

Author

Qom

10.22034/jrj.2025.70096.2886

Abstract

In the ijtihādī and fatwāī works of jurists, ambiguities persist regarding the due date of zakāt on the four cereals—wheat, barley, dates, and raisins—thereby complicating practical guidance. The central question of this study is: what principles and criteria do jurists employ in determining the point at which zakāt becomes due on wheat and barley? In particular, terms such as inqiʿād (formation) and ishtidād al-ḥabb (hardening or ripening of the grain) are invoked in reference to wheat and barley; what precisely do these terms denote, and may they be regarded as alternative expressions of the legal notion of ṣidq al-ism (the applicability of the designation)? Furthermore, if a jurist adopts badw al-ṣalāḥ (initial emergence of suitability) as the criterion for the obligation of zakāt, at what stage is this criterion practically realized?
 
Despite apparent similarities in foundational principles among certain jurists, their issued fatāwā differ. With respect to the time at which zakāt becomes obligatory on wheat and barley, two principal criteria are commonly identified: the applicability of the name (ṣidq al-ism) “wheat” and “barley,” and ishtidād al-ḥabb. However, the assumption that these two criteria are identical is imprecise. Moreover, the determination of the time of obligation by some jurists involves elements of subject-matter assessment, which, as such, do not necessarily constitute binding proof (ḥujjah) for the legally responsible individual (mukallaf).
 
The divergence of opinion between Imām Khomaynī and Āyatullāh al-Sīstānī concerning the consumption of wheat and barley prior to drying—where one holds that zakāt remains due on produce consumed at that stage and the other does not, despite shared foundational premises—appears to stem from differing jurisprudential interpretations. According to Imām Khomaynī, the applicability of the designation “wheat” or “barley” is realized when the crop becomes ready for harvest. By contrast, in the view of Āyatullāh al-Sīstānī, ishtidād al-ḥabb, which occurs prior to harvest, suffices for the designation to apply, even if the crop has not yet reached full harvest readiness.

Keywords

Main Subjects

Article Title [العربیة]

دراسة موضوعیة تطبیقیة (علمیة وفقهیة) لوقت إخراج زکاة الحنطة والشعیر بمنهج فقه الإجابة

Abstract [العربیة]

توجد فی الکتب الاجتهادیة والفتاوائیة للفقهاء إبهامات بشأن وقت تعلّق الزکاة فی الغلات الأربع، مما یواجه عملیة الإجابة الدقیقة على الأسئلة المتعلقة بهذا المبحث أمراً معقداً.


فما هی مبانی الفقهاء ومعاییرهم فی وقت تعلّق الزکاة بالحِنطة والشعیر؟ وما هو المُراد من عناوین مثل انعقاد الحبّ أو اشتداد الحبّ فی الحِنطة والشعیر؟ وهل تُعدُّ هذه العناوین تعبیراً آخر عن صدق الاسم؟ وإنْ ذهب فقیهٌ إلى اعتبار "بدوّ الصلاح" معیاراً لزمان تعلّق الزکاة فی الحنطة والشعیر، فمتى یتحقق هذا المعیارُ فیهما؟ وکیف تباینت الفتاوى فی موضوعٍ واحد رغم اتحاد المبنى لدى بعض الفقهاء؟


فیما یخصُّ وقت تعلّق الزکاة فی الحِنطة والشعیر، یُعتبر "صدق الاسم" و"اشتداد الحبّ" مِعیارین أساسیَّین؛ ویجب الالتفات إلى أنَّ دعوى اتحاد هذین العنوانین لیست دعوى دقیقة. عِلاوةً على ذلک، فإنَّ تحدید زمان تعلّق الوجوب من قِبل بعض الفقهاء یُعدُّ "تدخلاً موضوعیاً"، ولا یمکن أن یکون حجةً للمکلَّف.


وفی الختام، تجدر الإشارة إلى أنَّ سبب الخلاف بین الإمام الخمینی وآیة الله السیستانی فی مسألة "الانتفاع من الحنطة والشعیر قبل الجفاف" -حیث أوجب أحدهما زکاة المحصول المُستهلک دون الآخر، رغم وحدة مبناهما- تکمن ظاهراً فی أنَّ "صدق اسم" الحنطة والشعیر عند الإمام الخمینی یتحقق عندما یکون المحصول جاهزاً للحصاد؛ أما عند آیة الله السیستانی، فإن الاسم یصدق بمجرد "اشتداد الحب" -وهی مرحلة تسبق الحصاد- وإن لم یکن المحصول جاهزاً للجنی بعد.

Keywords [العربیة]

  • وقت تعلق الزکاة
  • الغلات الأربع
  • اشتداد الحب
  • بدوّ الصلاح
  • صدق الاسم

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Journal of Islamic Law and Jurisprudence
Volume 11, Issue 4 - Serial Number 41
Articles
November 2025
Pages 1-1

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