The position of the school is that raisins are to be given from grapes that cannot be made into raisins.

The correct view is that he may give from the grapes themselves. Likewise, if a date-palm owner and his family eat its dates fresh, he may give its zakat from them while they are fresh.

Second: According to the school, no zakat is due on figs, because they are not generally stored. The correct view, however, is that zakat is due on them, because they can be stored.

Third: Artificial preservation through means of storage added to fruits by refrigeration does not fulfil the condition of storability.

Fourth: Some scholars hold that zakat is due on olives, and this is one reported narration within the school, based on Allah’s statement:

“And He is the One Who produces gardens—both cultivated with trellises and untrellised—and date-palms, crops of diverse produce, olives, and pomegranates, alike and unlike. Eat of their fruit when it ripens, but pay their due on the day of harvest.” [al-An‘am 6:141]

However, this view would also require zakat to be due on pomegranates, whereas they do not hold it to be due on them. The apparent implication of the verse is that the two are to be treated alike.

“A nisab of one thousand six hundred Iraqi ratls is to be taken into consideration . . .”

His statement, “A nisab of one thousand six hundred Iraqi ratls is to be taken into consideration,” means that, for zakat to be obligatory, the nisab must be reached, and it is one thousand six hundred Iraqi ratls.

But by what is this weight to be determined, given that some things are light and others heavy?

The scholars determined it by sound, high-quality wheat. Thus, a vessel that holds this weight of wheat is made, and it is then used as the standard of measurement.