namely, in the Farewell Pilgrimage address:

“Your blood, your property, your honour, and even your very skin are inviolable to you, as inviolable as this day of yours, in this month of yours, in this land of yours. Have I not conveyed the message? O Allah, bear witness …” The ḥadith is reported by al-Bukhārī and Muslim and others, and is cited in al-Irwāʾ, 1458.

A principle of this magnitude is not easily overturned—or even qualified—by a few reports, even were they authentic, such as the statement of ʿAbdullāh ibn ʿUmar, may Allah be pleased with them both:

“There is no zakāt on commodities (ʿurūḍ) except what is held for trade.”

Imām al-Shāfiʿī recorded it in al-Umm with a sound chain.

Although the report is mawqūf—stopping with Ibn ʿUmar and not traced back to the Prophet ﷺ—it contains no specification of a nisāb (minimum threshold) for such goods, nor of the amount to be paid. It can therefore be understood as recommending unrestricted charity, not tied to any particular time or quantity, but left to what the owner is pleased to give. In that sense it comes under the general texts that command spending, such as the Almighty’s words:

“O you who believe, spend of what We have provided for you …”

and His words:

“Give its due on the day of its harvest” (Qur’an 6:141),

and the Prophet’s saying:

“No day dawns upon the servants except that two angels descend. One of them says, ‘O Allah, give a replacement to the one who spends,’ while the other says, ‘O Allah, bring ruin to the one who withholds.’”

Reported by the two Imams and others; see Ṣaḥīḥah, no. 920.

What I have stated is indeed authentically transmitted from some of the early generations, for Ibn Jurayj said: “ʿAtāʾ told me…”