Is it permissible to pay the monetary value (Qimah) instead of the specified item in Zakat, including Zakat al-Fitr?
Chapter on Zakat al-Fitr
Al-Mughni
Book of Zakat
Primary text
Paying the monetary value instead of the specified item in Zakat is not permissible. This ruling is supported by the clear statements derived from the Sunnah of the Prophet, peace be upon him, such as in Zakat al-Fitr, where the Prophet established it as a measure of specific items like dates or barley. Furthermore, the obligation to obey Allah and the Messenger is paramount, as stated in Quran 4:59. The Prophet's specification regarding the required items in Zakat, such as a sheep for forty sheep or five Dirhams for two hundred Dirhams (clarifying the generality of Quran 2:43), implies that the designated item itself is the due obligation. The specification in the document of Abu Bakr regarding camels (e.g., requiring a bint makhad or an ibn labun ذكر if the former is unavailable) demonstrates the intent was the specific item, not its monetary value. The hadith where the Prophet commanded Mu'adh to take grain for grain, sheep for sheep, etc., confirms this adherence to kind.
Supporting text
A group, including Thawri and Abu Hanifa, permit the payment of the monetary value. This view is reported from 'Umar ibn 'Abd al-'Aziz and Al-Hasan. Ahmad is also reported to have held this view concerning Zakat other than Zakat al-Fitr. Evidence supporting payment by value comes from a report concerning Mu'adh to the people of Yemen, suggesting he accepted fine cloth ('qamiss' or 'labbis') instead of grain, as it was easier for them and more beneficial for the Muhajirun in Madinah. Furthermore, 'Umar ibn al-Khattab was reported to have accepted commodities including Dirhams as Zakat. The rationale cited is that the purpose is to alleviate need, which is unaffected by the form of wealth when the monetary standard is unified.