In that case only the expiation for an oath is required. This is al-Shāfiʿī’s view concerning vows that are worded as conditions, for he assimilates them to oaths. Mālik, however, treats them according to the rulings of vows, as we have already explained in the Book of Oaths.
Those who believe the person must actually disburse his wealth in the avenue he designated then disagreed over the amount he is obliged to give.
• Mālik held that he gives only one-third of his wealth.
• Others maintained that his entire wealth is due; this was affirmed by Ibrāhīm al-Nakhaʿī and Zufar.
• Abū Ḥanīfah said he must give all assets on which zakāt is due.
• Some argued that paying an amount equal to the zakāt on his wealth suffices.
• A fifth opinion states that if the wealth is large he gives one-fifth, if moderate one-seventh, and if small one-tenth. They defined “large” as two thousand, “moderate” as one thousand, and “small” as five hundred. This view is reported from Qatādah.
The root of their disagreement—between those who require all the wealth and those who require only one-third—is the tension between the foundational principle governing vows and the transmitted evidence. The ḥadīth of Abū Lubābah ibn ʿAbd al-Munḍir, when Allah accepted his repentance and he wished to give all his wealth in charity, and the Messenger of Allah—peace and blessings be upon him—said, “A third will suffice you,” is an explicit text supporting Mālik.
The underlying principle, however, would dictate that he must give all his wealth, by analogy with other vows, for fulfillment is normally binding exactly as intended. Yet this case is excepted from that rule by the textual evidence. Even so, Mālik does not apply his own principle consistently here, for he says: if someone swears an oath or makes a vow concerning a specific item, it becomes binding even if it is all he owns; likewise, if he specifies a portion of his wealth exceeding one-third, it is binding according to him. This conflicts with the very texts he narrates—both the report about Abū Lubābah and the Prophet’s words, peace be upon him, to the man who brought a piece of gold the size of a hen’s egg and said, “I found this in a mine; take it, for it is charity—I own nothing else.” The Messenger of Allah turned away, and the man approached him from the right, then from the left, then from behind. The Prophet finally took it and flung it at him; had it struck him it would have hurt. He then said, “One of you brings all he possesses, saying, ‘This is charity,’ and then sits begging from people. The best charity is that which is given while one still has sufficiency.”
This is an explicit proof that a specified amount of wealth does not become obligatory if it comprises everything one owns—and it may be that these reports did not reach Mālik in sound form. As for the remaining opinions voiced on this question, they are weak, especially those that set limits other than one-third.
This much suffices for the foundational principles of this book. Allah alone grants success and sound guidance.