Ramai ahli fiqh berhujah bahawa satu-satunya kewajipan kewangan yang diiktiraf dalam Islam ialah zakat.1 Sesiapa yang menunaikan kewajipan zakat akan disucikan hartanya, dan tidak perlu membayar apa-apa lagi melainkan secara sukarela. Inilah pandangan yang dominan dalam kalangan ahli fiqh generasi kemudian.

Many jurists argue that the only financial due approved in Islam is zakah.1 Whoever fulfills the requirement of zakah will have his or her wealth purified, and need not pay anything else except voluntarily. This is the predominant view among the later generations of jurists.

1. Al Bukhari, Muslim, dan lain-lain meriwayatkan daripada Talhah, "Seorang lelaki dari Najd datang kepada Rasulullah ﷺ. Rambutnya kusut, dan suaranya yang nyaring kedengaran dari jauh. Dia pun tidak memahami apa yang dikatakannya, sehinggalah dia menghampiri Rasulullah ﷺ dan mula bertanya kepadanya tentang Islam. Rasulullah ﷺ"

1. Al Bukhari, Muslim, and others report from Talhah, "A man from Najd came to the Messenger of God (p). His hair was uncombed, and his loud voice [was heard] from a distance. He does not even understand what he says, until he came close to the Messenger of God (p) and started asking him about Islam. The Messenger of God (p)

(dia) berkata, "Lima solat dalam sehari semalam." Lelaki itu bertanya, "Adakah saya wajib melakukan yang lebih daripada itu?" Nabi ﷺ menjawab, "Tidak, kecuali jika kamu melakukannya secara sukarela." Rasulullah ﷺ meneruskan, "Dan puasa Ramadan." Lelaki itu bertanya, "Adakah saya wajib berpuasa selain daripada itu?" Nabi ﷺ menjawab, "Tidak, kecuali jika kamu melakukannya secara sukarela . . ." kemudian Nabi ﷺ menyebut zakat. Lelaki itu bertanya, "Adakah saya wajib membayar apa-apa lagi selain itu?" Nabi ﷺ bersabda, "Tidak, kecuali jika kamu melakukannya secara sukarela." Lelaki itu pun berpaling dan pergi sambil berkata, "Saya tidak akan melakukan apa-apa lebih atau kurang daripada ini." Rasulullah ﷺ mengulas, "Dia akan berjaya jika dia menepati janji ini," atau "dia akan masuk ke Syurga jika dia menepati janji ini."2

said, 'Five prayers in the day and night' The man said 'Do I have to do more?' The Prophet said, 'No, unless you volunteer.' The Messenger of God (p) continued, 'And the fasting of Ramadan.' The man said, 'Do I have to fast other than this?' The Prophet answered, 'No, unless you volunteer . . .' and then the Prophet mentioned zakah. The man said, 'Do I have to pay anything else besides it? The Prophet said, 'No, unless you volunteer.' The man turned around and left saying, 'I shall not do anything more nor less than these.' The Messenger of God (p) commented, 'He will be successful if he honors this promise" or "he will enter the Garden if he honors this promise."2

2. Al Bukhari meriwayatkan daripada Abu Hurairah, "Seorang Arab Badwi datang kepada Nabi ﷺ"

2. Al Bukhari reports from Abu Hurairah, "A bedouin Arab came to the Prophet (p)

dan berkata, 'Tunjukkanlah kepadaku sesuatu yang jika aku melakukannya, aku akan masuk Syurga. Nabi ﷺ bersabda, 'Sembahlah Tuhan dan jangan mempersekutukan-Nya dengan apa pun, dirikanlah solat yang diwajibkan, tunaikanlah zakat yang diwajibkan, dan berpuasalah pada bulan Ramadan.' Lelaki itu berkata, 'Demi Tuhan yang di tangan-Nya jiwaku, aku tidak akan menambah apa pun daripada itu.' Ketika lelaki itu pergi, Rasulullah ﷺ bersabda, 'Sesiapa yang suka melihat seorang lelaki penghuni Syurga, hendaklah dia melihat lelaki ini.' Dalam hadis pertama, Nabi ﷺ menyatakan bahawa tiada yang wajib kecuali zakat.

and said, 'Guide me to something which if I do I shall enter the Garden. The Prophet said, 'Worship God and do not associate partners with Him whatsoever, and pray the obligated prayer, and fulfill the obligated zakah, and fast Ramadan.' The man said, 'By the name of He in Whose Hand is my soul, I shall not add anything to those.' When the man left, the Messenger of God (p) said, 'He who it pleases him to see a man who is among the dwellers of the Garden may look at this man.'" In the first saying, the Prophet (p) says that there is nothing obligatory except zakah.

Hadis ini merupakan nas yang jelas mengenai perkara tersebut. Dalam kedua-dua hadis, dua orang lelaki itu menyatakan bahawa mereka tidak akan melakukan apa-apa selain zakat yang wajib, dan Nabi ﷺ menerima pengakuan itu serta menyatakan bahawa ini sudah mencukupi untuk memasuki Syurga. Jika terdapat kewajipan kewangan lain selain zakat, nescaya kedua-dua lelaki ini tidak layak memasuki Syurga melainkan kewajipan-kewajipan lain itu juga ditunaikan.

This saying is a clear text to this effect. In both sayings, the two men declare that they will perform nothing besides the obligatory zakah, and the Prophet (p) accepts that declaration and states that this is sufficient for entering the Garden. If there were other financial obligations besides zakah, these men would not deserve to enter the Garden unless those other obligations are fulfilled.

3. Al-Tirmidhi meriwayatkan daripada Abu Hurairah, "Nabi ﷺ bersabda, 'Jika kamu menunaikan zakat yang wajib ke atas hartamu, maka kamu telah menunaikan segala yang diwajibkan ke atas kamu.'"3

3. Al Tirmidhi reports from Abu Hurairah, "The Prophet (p) said, 'If you pay the zakah due on your wealth you will have fulfilled all that is obligated on you.'"3

4. Al-Hakim meriwayatkan daripada Jabir bahawa Nabi ﷺ bersabda, "Jika kamu menunaikan zakat harta kamu, maka kamu telah menjauhkan kejahatannya daripada dirimu."4

4. Al Hakim reports from Jabir that the Prophet (p) said, "If you pay the zakah on your wealth, you will have turned away its evil from you."4

5. Al-Hakim meriwayatkan daripada Ummu Salamah bahawa dia pernah memakai beberapa keping emas sebagai perhiasan. Dia bertanya kepada Nabi ﷺ, "Adakah ini termasuk penimbunan?" Baginda menjawab, "Jika engkau membayar zakat yang wajib ke atasnya, ia bukanlah seperti penimbunan."6 Dalam sebahagian riwayat hadis ini, Nabi ﷺ bersabda, "Apa-apa yang mencapai kadar yang wajib dizakatkan, dan zakat wajibnya telah dibayar, bukanlah penimbunan."6 Hadis ini menunjukkan bahawa amaran al-Qur'an terhadap penimbunan tidak terpakai kepada mereka yang membayar zakat atas harta mereka, yang secara tidak langsung bermakna individu sedemikian tidak diwajibkan membayar apa-apa lagi. Sebahagian pendukung pandangan ini menambah satu lagi hadis yang diriwayatkan bahawa Nabi ﷺ bersabda, "Pada harta tidak ada kewajipan selain zakat."7

5. Al Hakim reports from Umm Salamah that she used to wear some pieces of gold as ornaments. She asked the Prophet, "Is this hoarding?" He answered, "If you pay its due zakah, it is not like hoarding."5 In some versions of this saying, the Prophet says, "Anything that reaches the amount that is zakatable, and its due zakah is paid, is not hoarding."6 This saying indicates that the Qur'an's warning against hoarding does not apply to persons who pay zakah on their treasures, which indirectly means such individuals are not obligated to pay anything else. Some supporters of this view add another saying in which the Prophet (p) is reported to have said, "On wealth there are no dues except zakah."7

Jelas bahawa dua kenyataan pertama adalah sahih. Kenyataan ketiga mempunyai rantaian periwayatan yang lemah, dan kenyataan keempat dianggap mawquf [kenyataan seorang sahabat yang tidak disandarkan kepada Nabi] menurut penelitian yang paling diterima. Adapun kenyataan kelima, terdapat kritikan terhadap rantaian periwayatannya. Kenyataan "Pada harta tidak ada kewajipan selain zakat" adalah sangat lemah, dan tanpa sedikit pun keraguan tidak boleh diterima. Malah, ia tidak tepat dan salah.

It is obvious that the first two sayings are correct. The third saying has a weak chain, and the fourth one is considered nawquf [a statement of a Companion not attributed to the Prophet] according to the most acceptable scrutinization. As for the fifth saying, there is criticism of its chain. The saying "On wealth there are no dues except zakah" is very weak, and, without the slightest hesitation unacceptable. In fact, it is incorrect and wrong.

Penyokong pendapat ini juga berhujah bahawa semua teks yang menunjukkan wujudnya kewajipan kewangan selain zakat boleh ditafsirkan sebagai rujukan kepada kesunatan semata-mata, bukan kewajipan. Mereka juga mendakwa bahawa sebelum zakat diwajibkan, kewajipan kewangan yang berbeza adalah wajib, tetapi apabila zakat diturunkan kepada Nabi ﷺ sebagai kewajipan kewangan, semua tuntutan terdahulu itu dibatalkan. Selain itu, mereka menolak satu riwayat daripada al-Tirmizi, daripada Fatimah binti Qais, bahawa Nabi ﷺ bersabda, "Terdapat tuntutan lain ke atas harta selain zakat"8, atas alasan bahawa al-Tirmizi sendiri menilainya sebagai lemah, dan ia dicela sebagai tidak sahih oleh pengkritik yang berkata demikian.9

Supporters of this opinion also argue that all texts which indicate the existence of financial obligations besides zakah can be interpreted as references to mere desirability and not to obligation. They also claim that before zakah was mandated, different financial obligations were obligatory, but when zakah was revealed to the Prophet as a financial obligation, all previous dues were annulled. Additionally, they reject a report by al Tirmidhi from Fatimah bint Qais that the Prophet (p) said, "There are other dues on wealth besides zakah"8, on the ground, that al Tirmidhi himself grades it weak and it is decried as inauthentic by saying critics.9