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Hadiths on Khums



I have heard hadeeth that goes against Quran is false so we should not take it.

In the matter of khums in Quran the chapter seems to suggest war /windfall related situation with rest of Quran putting great stress on Zakat. If we as shias have hadeeth that extends the meaning of this verse to all gains besides gains in war then these do not seem to go with Quran. How is it like this ?

Hadith evidence from Prophet : Do we have hadeeths in which our prophet said take khums of general income, salaries in very clear way. What is reference for this ?
I see very indirect hadiths on this and in Nahjul Balagah I see Imam collected Zakat and in that did not see Khums.
When I say clear hadiths I mean not indirect proving a topic. I hope you understand. Also during days on Imams paper currency was not there so how its applications as we do has a basis as we derive different for Zakat and khums.

Was salaam,


Wa Alaykumussalam

Thank you for your query

Khums is one of the mandatory rites of the religion of Islam and it is an essential obligation for a Muslim. The importance given by the Quran to the issue of Khums can be understood from the following verse: “And know that out of all the booty that ye may acquire (in war), a fifth share is assigned to Allah, – and to the Messenger, and to near relatives, orphans, the needy, and the wayfarer, – if ye do believe in Allah and in the revelation We sent down …”(1)

The Holy Quran has explained the principles of divine unity, resurrection and prophet hood in great details but there are only few verses relating to Islamic law and legal ordinances. It is widely believed that that Ayat al-Ahkam do not exceed five hundred verses. If we minus the repetitive and overlapping verses, the number of verses dealing with Ahkam will be even less than five hundred(2) verses whereas the rules regarding each of the secondary obligations are many times more than that. That is why, Muslim scholars of all sects and denominations decipher rules, other than those mentioned in the Quran, from reliable traditions of the Holy Prophet (pbuh) and infallible Imams (a.s.).

Considering the extensiveness of Fiqh (jurisprudence) and profuseness of narrations from the infallible Imams on different jurisprudential themes, it is not strange, if there is only one verse about an issue like Khums. Therefore, like all other jurisprudential topics, the remaining rules concerning Khums should be derived from the sayings of the infallible Imams. Fast and Hajj are two of the pillars of the religion of Islam but there are not more than three or four verses about them in the Quran.(3) The Quran has not made mention of the obligatory parts of Salat, its basic elements, conditions etc. that are important. All Muslim religions have derived them from the tradition. It goes without saying that the verse concerning Khums is very clear and expressive.

Late Allamah Muhammad Hussein Tabatabai says in his Tafsir Al-Mizan: The words “ghanem” and “ghanimah” mean getting an income or a benefit through business, trade, industry or war.(4) Although the verse refers to war booty but the case or example cannot restrict or particularize it.(5) Therefore, the verse has a general meaning and it is inferred from the outward meaning of the verse that the ordinance in question applies to everything that is considered to be a benefit even though it may not be war booty which is taken from non-Muslims. It can therefore be minerals, treasure trove and pearls which are obtained from the sea by diving. Imam Jawad (a.s) said: “Khums is obligatory on booties and benefits (all kinds of profits and income) you earn. Then he recited the verse regarding Khums.”(6)

Although, the verse speaks of booties, the Imam (a.s) added “benefits” to it in its interpretation. Late Allamah Tabatabai says, “The fact that Khums is not applicable to war booties only is inferred from mutawatir reports.(7)

(1) Chap. Al-Anfal: 41

. وَ اعْلَمُوا أَنَّما غَنِمْتُمْ مِنْ شَیْ‏ءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَ لِلرَّسُولِ وَ لِذِی الْقُرْبى‏ وَ الْیَتامى‏ وَ الْمَساکینِ وَ ابْنِ السَّبیلِ إِنْ کُنْتُمْ آمَنْتُمْ بِاللَّهِ وَ

(2) Kanzul Irfan, edited by Aqiqi Bakhshayeshi, pg.29.

(3) Kanzul Irfan, edited by Aqiqi Bakhshayeshi, pg.179 and 242.

(4) Translation of Tafsir al-Mizan, vol.9, pg. 118.

(5) Translation of Tafsir al-Mizan, vol.9, pg. 120

(6) Wasail al-Shi’ah, vol.6, chap.8, (Things on Which Khums is Payable), vol.5.

(7) Translation of Tafsir al-Mizan, vol.9, pg. 136, 137.

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You have mentioned that it is not clearly mentioned in hadith that khums has to be paid on benefits, the hadith which clearly speaks about it is as below, and mentioned above as well:

Imam Muhammad Taqi (a.s) said: “Khums is obligatory on booties and benefits (all kinds of profits and income) you earn. Then he recited the verse regarding Khums.”

Other than this, the Maraje(Mujtahideen) struggle a lot by spending their lives in understanding the riwayaat and then giving a fatwa. None of the Mujtahideen say that khums is not wajib on the surplus(benefits), rather all say Khums is obligatory on the surplus income.

Therefore, we conclude that Khums has been wajib since the verse has been revealed, the only thing is the difference of the currency but the concept is same.

If the paper currency wasn’t there at least there were gold and silver coins which have their own value and the khums is paid on the value of the currency/coins, and not applicable to just coins which were used in the olden days.

According to the hadiths of the Ahl al-Bayt Imams, the items that are eligible for Khums are seven, and they are:

1. the profit or the surplus of income

2. the legitimate wealth which is mixed with the illegitimate wealth

3. mines and minerals

4. the precious stones obtained from sea by diving

5. treasures

6. the land which a dhimmi kafir buys from a muslim

7. the spoils of war.

However there are some people who interpret the word ghanimtum as ‘whatever of a thing that you acquire as spoils of war’, thus confining the obligation of khums to the spoils of war only. The interpretation is based on ignorance of the Arabic language, the history of khums, the Islamic laws and the interpretation of the Qur’an.


Syed Haider