at the time of accounting. Do you not see that he says: 'If it decreases after that, the loss falls upon the owner of the capital.' And this only occurs after division. Abu al-Khattab said: 'Its year is calculated from the time the profit appears,' meaning when it completes the Nisaab (minimum threshold), except according to the opinion of those who say that a partnership has an effect on assets other than livestock. He said: 'The Zakat on it is not mandatory until he receives the wealth; because the worker owns the profit by its appearance, and if he owns it, it enters the Zakat year. Also, according to our school, Zakat is due on missing wealth, usurped wealth, and debts owed by a procrastinator, even if his return to his possession is speculative, so it is the same here.' To us, the Mudarib's ownership is incomplete because it is exposed to the possibility of the capital's value decreasing or suffering a loss, and this [profit] is a protection for it. For this reason, he is prevented from exclusively claiming it and disposing of it for his own personal right; therefore, there is no Zakat on it, like the property of a Mukatab (a slave under a manumission contract). This is confirmed by the fact that if it were complete ownership, he would have been exclusively entitled to its profit. So, if the capital were ten, and he traded with it and profited twenty, then traded and profited thirty, the fifty that he profited would be between them in equal halves. If his ownership were complete merely by the appearance of the profit, he would have owned ten of the first twenty, and would have been exclusively entitled to its profit—which is ten out of the thirty—and the remaining twenty would be between them in equal halves, so the Mudarib would own thirty, and the owner of the capital would own thirty, as if they had divided the twenty and then mixed them together. It differs from usurped or missing property, for ownership therein is established and complete; only a barrier exists between him and it, unlike our case. Whoever makes Zakat mandatory upon the Mudarib only does so when a year passes from the time his share reaches the Nisaab on its own, or by adding it to what he possesses of the same type of wealth or of currency, except according to the narration which states that partnership has an effect on assets other than grazing livestock. He is not obligated to extract it before division, like a debt from which extraction is not mandatory before receiving it. And if he wishes