– jaldayn: dual of jald, with the lām silent in both the singular and the dual; i.e., two strong, sturdy men.
– lā ḥaẓẓa fīhā: ḥaẓẓ means “share,” plural ḥuẓūẓ—i.e., there is no share of zakat for a person who is wealthy either through his assets or through his earning power.

• Lessons drawn from the hadith:
  1 – The hadith indicates that it is forbidden for a wealthy person to take from zakat. “Wealthy” varies with time and place, so it cannot be fixed to a specific sum. A wealthy person is one who is able to meet his own basic needs and those of his dependents for the entire year—whether from existing capital, a profitable craft, an active trade, or manual work that suffices him. If he has no assets and no adequate income, he is among the poor (fuqarāʾ) or destitute (masākīn) who are entitled to zakat.
  2 – Zakat is not permissible for a strong earner, for his ability to earn renders him “wealthy.” If he is strong yet unskilled—what people call awkward or untrained—or he is skilled and able but no work exists in the land because unemployment is widespread, then such a person may be given zakat.
  3 – The one paying zakat must investigate and verify the case of anyone who requests it. If a person outwardly appears wealthy, he should be advised that taking zakat while possessing wealth or the strength to earn is unlawful. Should he insist on his need, a man is trusted regarding his own inner state, so he may be given. This inquiry is required when the payer is uncertain about the applicant’s wealth; when the person’s situation is already known and evident, no such investigation is necessary.
  4 – What appears to me from his words, “If you wish, I will give you,” is that the Prophet ﷺ meant: “If you wish, I will give you from the zakat, relying on your claim of need.” Yet my giving it to you on that basis does not render zakat lawful for you while you are two robust men capable of work or wealthy through your own property; it is merely a statement about an outward condition, not