Tirmidhi

Commentary:
Note:
(In the chain of narration, Abdur Rahman bin Zayd bin Aslam is a weak narrator, but on the basis of corroborating narrations and supporting evidences, this hadith is authentic. See the next hadith and the statement of the author. Also refer to:
al-Irwa: 787,
and Turaaj’aat al-Albani: 503)

Lexical Explanation:
«حَالَ عَلَيْهَا الْحَوْلُ» means that a full year passes over this wealth.
«عِشْرُونَ دِينَارًا» The current weight of twenty dinars is seven and a half tola, i.e., 85 grams.
«فَمَا زَادَ فَحِسَابِ ذٰلِكَ» If it is more than this, then according to the same calculation. From this, it is understood that whatever exceeds the nisab, whether little or much, zakat is obligatory on it. And there is no waqis (the amount between two thresholds on which zakat is not due) in this.
«مَنِ اسْتَفَادَ مَالًا» The wealth that has been acquired.
«وَالرْاجِحُ وَقْفُهُ» According to the preferred opinion, this hadith is mawquf, but it carries the ruling of marfu‘ because there is no room or possibility for ijtihad in it. [سبل السلام]

Benefit:
This hadith mentions the nisab (minimum threshold) of zakat for gold and silver. If silver is less than two hundred dirhams, then there is no zakat on it. Remember that the weight of a dirham is a little more than three mashas. As a precaution, the nisab of zakat has been set at fifty-two and a half tola. And zakat is due on twenty dinars of gold. One dinar equals 4.25 grams, whose total weight is 85 grams, i.e., seven and a half tola. Its zakat is also one-fortieth. As for the issue of currency notes, the explanation is that previously gold and silver were used as cash. Nowadays, currency notes are used. There is consensus among the scholars of the ummah that currency should be analogized to these (gold and silver). The scholars of Saudi Arabia and the scholars of the Indian subcontinent have set the nisab for currency notes based on silver. Their reasoning is that in this way, the number of zakat payers will be greater, which benefits the poor and needy more. If gold is made the basis for nisab, then many affluent people will fall outside the circle of zakat payers. For example, someone who has less than about two hundred thousand rupees as surplus savings for a year will not be considered a sahib-e-nisab (one liable for zakat), because the current price of seven and a half tola of gold (at thirty thousand rupees per tola) will be two hundred and twenty-five thousand rupees. Thus, millions of affluent people will fall outside the circle, and all the loss will be to the poor, needy, and religious schools. From this perspective, this position appears to be the preferred one. In any case, this is a matter of ijtihad, so either position can be adopted. If silver is considered the original basis, then whoever possesses surplus wealth equal to the value of fifty-two and a half tola of silver will be considered sahib-e-nisab. If gold is considered the basis for currency, then whoever possesses surplus wealth equal to the value of seven and a half tola of gold will be considered sahib-e-nisab, and anyone with less will be exempt from zakat. The aforementioned narration has been declared weak in chain by our esteemed researcher, while other researchers have discussed it in detail and, based on corroborating reports and supporting evidence, have declared it hasan. This proves that the mentioned hadith is a sound basis for the nisab of gold and silver. «والله اعلم»
For details, see: [ارواء الغليل : 289/3]
The narration of Abdullah ibn Umar radi Allahu anhuma, reported in Jami‘ Tirmidhi, has also been declared weak in chain by our esteemed researcher. However, other researchers have discussed it in detail and mentioned its supporting evidence, from which it is understood that the mentioned narration, based on other supporting reports, is authentic. For further details, see: [ارواء الغليل : 258 ۔ 254/3]

Regarding newly acquired wealth (mal mustafad), Hafiz Salahuddin Yusuf writes in his book "Zakat, Ushr, and Sadaqat al-Fitr" as follows: Mal mustafad means wealth acquired during the year after paying zakat. There are various forms of this, which are as follows:
➊ Mal mustafad is the profit or yield of the wealth already in his possession, such as profit earned through trade, or offspring born to animals during the year. Upon completion of the year, this profit and the offspring of the animals will also be included; they will not be accounted for separately. For example, if he paid zakat on ten thousand rupees, and by the end of the year he has fifteen or twenty thousand rupees, he must pay zakat on fifteen or twenty thousand. Similarly, if he previously gave one goat in zakat because he had 120 or slightly fewer, and by the end of the next year, including the offspring, he has two hundred goats, then he will have to give two goats as zakat. This is an agreed-upon issue.
➋ Mal mustafad is of the same type as the wealth on which he previously paid zakat, but the wealth acquired during the year is not the profit of that wealth or the offspring of animals in his possession; rather, he acquired this wealth separately, either by purchase, inheritance, or gift. Some people are of the opinion that this, too, should be combined with the previous wealth and zakat should be paid on all at the end of the year, but this opinion is not correct. Since this wealth in the second case is not the profit or result of the previous wealth but has an independent status, zakat will be due on it only when a separate year passes over it. This is also supported by the aforementioned hadith.
➌ Mal mustafad is not of the same type as the wealth already in his possession. For example, he had goats on which he paid zakat, and after six or seven months he acquired some camels or cows. If the acquired wealth is sufficient to reach the nisab of zakat, then zakat will be paid on it after a separate year passes; it is not necessary to pay it together with the previous wealth. There is no difference of opinion in this. In these last two cases, the aforementioned hadith applies. In both cases, if the owner, out of his own will, pays zakat on them together with the previous wealth, that is another matter. Willingly taking the lead in good deeds is desirable and commendable, but he is not legally obliged to do so.