another. Thus, if he has a farm, half of which is barley and half wheat, and each portion amounts to half a nisab, the two are not combined, because they are different genera—just as cattle are not combined with camels or sheep, since the genera differ.

It will be discussed under the zakah of the two monetary metals whether gold is combined with silver.

It is also required that the nisab be owned by him at the time zakah becomes due. Thus, zakah is not due on what a gleaner acquires, what he receives as payment for harvesting it, or what he gathers from that which is freely available, such as butm, zaʿbal, and cottonseed—even if it grows on his land. …

His statement, “It is also required that the nisab be owned by him at the time zakah becomes due,” means that it is an additional condition that the nisab be his property at the time zakah becomes obligatory.

The time at which zakah becomes due on the fruit of date palms is when the fruit begins to ripen, by turning red or yellow. In grains, it is when the kernel hardens, such that when pressed it does not yield but is firm. It is therefore stipulated that he own it at this time. If he sells it before then, no zakah is due from him. Likewise, if he comes to own it afterward, no zakah is due from him. Hence he says:

“Thus, zakah is not due on what a gleaner acquires, or what he receives as payment for harvesting it.” A gleaner is one who goes through the farms, picking up dates that have fallen from the palm trees or ears of grain that have fallen from the crops. If this gleaner acquires a nisab of dates or a nisab of grain, no zakah is due on it, because it was not his property when zakah became obligatory.

Likewise, if the owner dies after the fruit has begun to ripen, no zakah is due from the heir, because he came to own it after zakah became due. Rather, in this case the zakah is due from the original owner—the deceased—and is paid from his estate.

Likewise, no zakah is due on what he receives as payment for harvesting it; that is, if it is said: