the nisab (threshold), like minerals and crops. Our evidence is the generality of the hadith, and because it is wealth subject to the fifth, so no nisab is considered for it, like booty. Also, it is the wealth of a disbeliever acquired in the Abode of Islam, so it is similar to booty. Minerals and crops require labor and effort, so a nisab is considered for them as a mitigation, unlike rikaz. Furthermore, the obligation in those two is a form of mutual aid (muwasa), so a nisab was considered so that it reaches a limit that can bear mutual aid, unlike our issue.

Chapter: The fourth chapter is regarding the amount of the obligation on rikaz and its expenditure. As for its amount, it is one-fifth, due to what we have previously mentioned from the hadith and consensus. As for its expenditure, there is a difference of opinion in the narration from Ahmad regarding it, along with the difference of opinion among the people of knowledge. Al-Khiraqi said: It belongs to the people of zakat (alms). Ahmad explicitly stated this in the narration of Hanbal, saying: He should give the fifth of the rikaz on the spot, and if he gives it in charity to the poor, it suffices him. This is the opinion of al-Shafi'i; because Ali ibn Abi Talib (may Allah be pleased with him) ordered the possessor of a treasure to give it in charity to the poor. Imam Ahmad related this and said: Sa'id narrated to us, Sufyan narrated to us, from 'Abd Allah ibn Bishr al-Khath'ami, from a man of his people called Ibn Humama, who said: "I fell upon a jar from an ancient monastery in Kufa, near the cemetery of Bishr, containing four thousand dirhams, so I went with it to Ali (may Allah be pleased with him). He said: 'Divide it into five fifths.' I divided it, and Ali took one fifth from it and gave me four fifths. When I turned away, he called me and said: 'Are there poor and needy among your neighbors?' I said: 'Yes.' He said: 'Then take it and divide it among them.'" Furthermore, it is wealth acquired from the earth, similar to minerals and crops. The second narration is that its expenditure is the expenditure of fay' (spoils of war). Muhammad ibn al-Hakam narrated this from Ahmad. This narration is more correct and more consistent with his school of thought (madhhab). Abu Hanifah and al-Muzani held this view as well, due to what Abu 'Ubayd related from Hushaym, from Mujalid, from