Accordingly, this ḥadith functions as a commentary on Allah’s words: “And those who hoard gold and silver and do not spend them in Allah’s cause—give them tidings of a painful punishment” (Q 9:34). The expression “hoard them” means that they withhold their zakāh, as explained by the scholars among the Companions, the Followers, and those after them. Any wealth from which zakāh is not paid is a hoard, even if it sits atop mountain peaks, whereas whatever zakāh has been paid is not considered a hoard, even if buried deep in the earth. A “hoard,” then, is wealth whose zakāh is withheld.

“On the Day when it will be heated in the Fire of Hell and their foreheads, flanks, and backs will be branded with it …” (Q 9:35). This is a bodily torment and excruciating pain. They will also suffer anguish of the heart, for it will be said to them, “This is what you hoarded for yourselves, so taste what you used to hoard.” Thus they will be punished both physically and emotionally through rebuke and reproach. Imagine the state of a person’s heart at that moment when it is announced, “This is what you stored up for yourself.” His heart will be torn apart—bodily pain coupled with spiritual agony, and we seek refuge in Allah.

Such is the fate of anyone who withholds zakāh on gold or silver, or on whatever now stands in their place as currency. Consequently, whoever owns paper money equal in value to that amount of gold or silver must pay zakāh on it. Today, dealings in most countries are conducted with banknotes—one-riyal notes, five-riyal notes, ten-riyal notes …

These notes have taken the place of gold and silver, having been designated their substitute in financial transactions. Therefore, when a person possesses banknotes whose value reaches that silver threshold—that is, 56 Arabian Riyals—zakāh becomes obligatory. It is well known that the price of silver sometimes rises and sometimes falls, so its value is assessed when