let him pay his debt, and let him pay Zakat on the remainder of his wealth. He said this in the presence of the Companions, and they did not disapprove of it, which indicates their consensus upon it. The companions of Malik narrated, from Umayr ibn Imran, from Shuja', from Nafi', from Ibn Umar, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "If a man has one thousand dirhams, and owes one thousand dirhams, there is no Zakat upon him" (4). This is an explicit text. Furthermore, the Prophet (peace and blessings of Allah be upon him) said: "I have been commanded to take Sadaqah (Zakat) from your wealthy and return it to your poor" (5). This indicates that it is only mandatory upon the wealthy and is not distributed except to the poor. Since this person is someone for whom it is permissible to receive Zakat, he is considered poor, and thus Zakat is not mandatory upon him, for it is only mandatory upon the wealthy according to the report, and the Prophet (peace and blessings of Allah be upon him) said: "There is no Sadaqah except from surplus wealth" (6). This differs from one who has no debt, for he is wealthy, owning a Nisaab (7). This is supported by the fact that Zakat was mandated as a consolation to the poor and as gratitude for the blessing of wealth, and the debtor is in need of paying his debt, like the need of the poor or even more so. It is not wisdom to ignore the need of the owner [to fulfill the need of] (8) another, nor has he attained from wealth that which requires gratitude through the distribution of Zakat. The Prophet (peace and blessings of Allah be upon him) has said: "Start with yourself, then those you support" (9).

Section: As for manifest wealth, which is livestock, grains, and fruits, it is narrated from Ahmad that debt also prevents Zakat in them, due to what we have mentioned regarding hidden wealth. Ahmad said, in the narration of Ishaq ibn Ibrahim: He should begin with the debt and pay it, then look at what remains with him after