The reading of the the verse 2:187 (Siyam / fasting)

[jkhan]

Peace,

2:184    A few number of days. Whoever of you is ill or traveling, then the same count from different days; and as for those who can do so but with difficulty, they may redeem by feeding the needy. And whoever does good voluntarily, then it is better for him. And if you fast it / waan tasoomoo is better for you if only you knew.

2:185    Shahr Ramadhan, in which the Qur'an was sent down as a guide to the people and a clarification of the guidance and the criterion. Those of you who have witnessed alshashahr shall fast it / falyasumu; and whoever is ill or traveling, then the same count from different days. God wants to bring you ease and not to bring you hardship; and so that you may complete the count, and magnify God for what He has guided you to, and that you may be thankful.

When one had witnessed Shahr Ramadhan, what are we doing ?

I asoom, you tasoom / tasoomoo, we nasoom, the action is sawm, the same letters are repeated S W M.

what did this Marie did during the action of  sawm, she tasoom (S W M).

Dear Sister....

Don't confuse yourself in the hunt of substantiating your claim with clear Arabic word usage...
Root is same I mentioned in my reply #16... Just coz root  doesn't mean that the meaning also will become same...
While forming verb from root.. It may look same... That's how all Arabic words... For example take word salah.. Root is ṣād lām wāw (S L W)..
All noun is not prayer and while forming Verb from root it may look similar but different meaning... Example 3:39 'Yusalli' here it means (verb) praying... 33:43 'Yusalli' here it means (verb) blessing...

So 'Sawm' 19:26 is same root but different meaning...  Most probably being Silent...

Dear sister.. Just once again carefully look the word 'Nadzrathu' in 19:26 .. Do you accept it means Vow (pledging or making a solemn promise)... It is a vow even you accept or not.. Take example of another word 'nadzarthu'.. Maryam's mother made in verse 3:35 "when the wife of 'Imran said, "My Lord, indeed I have pledged (Nadzarthu) to You(God) what is in my womb, consecrated so accept this from me. Indeed, You are the Hearing, the Knowing."
These pledging or solemn promise or vow (Nadzarth) is not at all part of compulsory act in deen.. It is one's own wish willingly and they decide in their own to do something for God.. But whether God accept or not such act is only within God's decision... But once anyone made such solemn promise is not exempted from doing it.. They have to accomplish it... Suppose If I promise to God that I will give 100 poor people with new clothing if I pass the exam... So in case if he passes he has to accomplish it... Coz it is an agreement you made with your Lord.. You can't escape... That's my understanding...

So my dear sister... What is prescribed by Allah to perform in 2:184 is not a Vow... It's a command of God and not our own option..
Pls try to ponder...
That's all dear..

Note: if one vows or make a solemn promise to God saying "If I found my lost child,  I would fast five days...  Then in case she or he found the child she or he should fast five days...  People may vow anything making a contact with God.. So it should be accomplished...  76:7 "They fulfill [their] vows(Nadzar) and fear a Day whose evil will be widespread"

[Iyyaka]

peace,

Sorry, but you have contradictory positions.

On the one hand you agree (at Z no more X and Y, ergo, a fast has started at point Z) but then say "the word complete implies that something was starting before ". You already admitted (indirectly) it (a fast) has started, so what's the problem?

Your position makes no sense and is contradictory.

Salam,
Sorry but you will be less confuse if you are concentrated (Let's have a look at my conclusion again) But I can understand that it is not easy because you, as the big majority of muslims, do not undertsand the real difference between sawm and siyam. You canno't be agree with me but at least try to understand my reasoning as you were me :

Further explanations
- The day can be divided in 2 parts : from sunset to dawn (period 1) and from dawn to sunset (period 2).
Agree ? If Yes we can continue

- The MAIN subject of the passage (2-183..187) is about SIYAM.
Agree ? If Yes we can continue.

Now, 2 sentences from quran (Each of these sentences corresponds to one of the periods mentioned above) :

1) First sentence "And eat and drink until become separate from the thread [the] white from the thread [the] black of [the] dawn." = period 1
2 characteristics :
- SIYAM ? YES.
- SAWM ? NO.

2) Second sentence ""thumma/Then atimmū/complete l-ṣiyāma/the fast ilā/till al-layli/the night." = period 2
2 characteristics :
- SIYAM ? YES.
- SAWM ? YES.

This understanding is logical with Allah words (atimmū/complete). In (2-183...187), SAWM (understanding in this particular context as "not eating and drinking") must be doing DURING the SIYAM period (24 hours) but not all the day.

[Mohammed.]

salaam,

But from its(SJD) occurrences in the Qur'an,

I make it "But from its (human SJD) occurrences in the Qur'an,"
Examples, 12:100, 17:107,109, 19:58 etc.

[huruf]

The definition of siyam in this verse :


19:26    "So eat and drink and be content. If you see any mortal, then say: 'I have vowed an abstinence / sawman for the Almighty, so I will not talk today to any of mankind.'"


19:10    He said: "My Lord, make for me a sign." He said: "Your sign is that you will not speak to the people for three nights consecutively."

3:41    He said: "My Lord, make for me a sign." He said: "Your sign is not to speak to the people for three days except by symbol, and remember your Lord greatly, and glorify at dusk and dawn."

Mary and Zachariah refrained from speaking which makes sense when one is retired.

"It has been made permissible for you during the night of siyam".

Does the night include the day as for  Zachariah?

The restriction "until the white thread is distinct from  the black thread of dawn" concern only to approach your women sexually. That makes sense when one is in retreat in the masjid.

The verse 2:185 explains the start of siyam and why it's so important, to magnify God for what He has guided you to.

Concerning Maryam, the event is related to her having the newborn child with her and her being asked about it. So she is advised to say (and that means speaking) that she has vowed to the Rahmaan sawm and therefore that day will not speak to anybody. That continues even when she returns to her people and she does not anser questions about the child, simply points to him. So it is all related to her bein in the situation she was, as a other with newborn or baby, no husband or fathe and it is following devine advise that she does not answer questions because she has vowed thatto the Rahmaan.

Salaam 

[jkhan]

Salam,
Sorry but you will be less confuse if you are concentrated (Let's have a look at my conclusion again) But I can understand that it is not easy because you, as the big majority of muslims, do not undertsand the real difference between sawm and siyam. You canno't be agree with me but at least try to understand my reasoning as you were me :

Further explanations
- The day can be divided in 2 parts : from sunset to dawn (period 1) and from dawn to sunset (period 2).
Agree ? If Yes we can continue

- The MAIN subject of the passage (2-183..187) is about SIYAM.
Agree ? If Yes we can continue.

Now, 2 sentences from quran (Each of these sentences corresponds to one of the periods mentioned above) :

1) First sentence "And eat and drink until become separate from the thread [the] white from the thread [the] black of [the] dawn." = period 1
2 characteristics :
- SIYAM ? YES.
- SAWM ? NO.

2) Second sentence ""thumma/Then atimmū/complete l-ṣiyāma/the fast ilā/till al-layli/the night." = period 2
2 characteristics :
- SIYAM ? YES.
- SAWM ? YES.

This understanding is logical with Allah words (atimmū/complete). In (2-183...187), SAWM (understanding in this particular context as "not eating and drinking") must be doing DURING the SIYAM period (24 hours) but not all the day.

Interesting when reading after long time..
But brother Iyyaka in case if you are still around why not explain what is Siyam and Sawm in your understanding...

@waqas.. I wish you respond to this thread of Iyyaka which he directed at you...

Anyway...  Siyam in my understanding as of now cannot be leaving food and drink... Sister Hourya makes sense.. But..  I have no capacity to debate this since I have realized only but don't have the concrete proof to substantiate to others...

Thank you...

[jkhan]

Salam,
Sorry but you will be less confuse if you are concentrated (Let's have a look at my conclusion again) But I can understand that it is not easy because you, as the big majority of muslims, do not undertsand the real difference between sawm and siyam. You canno't be agree with me but at least try to understand my reasoning as you were me :

Further explanations
- The day can be divided in 2 parts : from sunset to dawn (period 1) and from dawn to sunset (period 2).
Agree ? If Yes we can continue

- The MAIN subject of the passage (2-183..187) is about SIYAM.
Agree ? If Yes we can continue.

Now, 2 sentences from quran (Each of these sentences corresponds to one of the periods mentioned above) :

1) First sentence "And eat and drink until become separate from the thread [the] white from the thread [the] black of [the] dawn." = period 1
2 characteristics :
- SIYAM ? YES.
- SAWM ? NO.

2) Second sentence ""thumma/Then atimmū/complete l-ṣiyāma/the fast ilā/till al-layli/the night." = period 2
2 characteristics :
- SIYAM ? YES.
- SAWM ? YES.

This understanding is logical with Allah words (atimmū/complete). In (2-183...187), SAWM (understanding in this particular context as "not eating and drinking") must be doing DURING the SIYAM period (24 hours) but not all the day.

I feel something very strong in his statements... Though failed grasp in the first instance..

Reflected day and night..

You know my fellow believers.. God says in 2:189 that Hilal is indication for Haj and stress to enter from front door.. It clearly indicate that Haj begins with new moon and 2:197 is clear that Haj is not in a single month but more than three further God says four months are Hurm (restricted)..   And God continues in chapter 2 what to perform in when one has taken Haj in his life... So from the new moon it goes on and it is several days..  And then when came to completing stage in verse 2:203 it is obvious the ending of Haj is in Ayyamin madudath.. So if Ayyamin madudath is end of haj in a month out of four months then what these Ayyamin madudath is in fact.. Ayyamin madudath cannot be new moon...  If you read verses 2:203 it is very obvious that Ayyamin madudath  is three days... So it obvious that Haj in a particular months starting from new moon and ends in full moon...  So if ayyamin madudath is full moon and three days in verse 2:203 then what is ayyamin madudath when it comes to Siyam in verse 2:184.. Yes.. It is full moon and three days...

Note.. One intelligent person could ask.. Is verse number 2:185 and 2:187 not enough to fast one whole month (lunar) like conventionally fasting...  What is the use of verse 2:184 at all...  Difference is three days only God's instructions...

And it seems like the verse 2:187 is speaking eat and drink until Fajr (clear) .. But it is instruction to eat and drink and enjoy sexual relations since it is allowed then Siyam fall at Fajr don't have sex  and complete after three days ila Night...  So from Fajr of Full moon until full moon dissapear when it rises at night...  All these period (three days)  are siyam mainly Aakifun (in devotion)..  But allpwed is sex at night but still siyam...  Having food and drink is part of life and enjoyment and necessity... No restriction for food and drink.. It seems like it was stated so but in depth if you perceive it is not for and drink but it was indication of beginning time of siyam..  So restriction is only to sex throughout siyam except night...

Yes.. Siyam is 24 hours and continuous throughout visible full moon three days.. During which sex is allowed as mercy at night...

May Allah bless us all believers with true guidance.. If we fault May Allah correct us..

Thank you..

[jkhan]

Salam..

Few are privately asking me and previously also asked me the question...
If Quran orders to fast in Full moon three days, does it mean to fast(siyam) every full moon throughout the year?..

And further asks if not every full moon, then when exactly?...

Very challenging question but answer is and should be within quran if one wants to enhance his or her status to Muththakun.. Remember mere siyam won't make one to muttaqun.. Read 6:153 following Quran itself(straight path) makes one to muttaqun (la'allakum thaththakun) ..

Let me describe my understanding..
First of all in my understanding Siyam is in THE full Moon days that is to say three days..

If every month the full moon days are siyam,  then verse 2:184 is enough for the sake of Siyam since Ayyamin madudath itself the full moon three days regardless which month or which full moon.. .  Since Allah has elaborated in addition to 2:184 in a specific manner in the verse 2:185, it cannot be merely every full Moon days.. It could have beeen if there is no WORD of Ramadan in verse 2:185 to deduce it is in every full moon days..  But Ramadhan in the verse indicates that Siyam is not every full moon days but only in one particular full moon days in a calendar year..

Normally months names are specifically placed in a language in anceint times based on seasons or special events or their specific gods etc..  So the months indicate throughout the year that exclusively.. Arabic months also have the same characteristics by its name... It is not part of Quran but part of human necessity that they named them to facilitate their regional values and seasons.. Based on that if we take the area of Jordan and northern Arabian peninsula and gulf of Aqaba of Egypt,  the names of months do suit to the seasons and special events etc. ... For me I don't see any difference to Gregorian calendar (solar)  with Arabic calender (lunar-now).. I mean to say in my thorough understanding January is absolutely equal to Muharram and identical all other months.. .. Yes it is lunar nowadays but no one calculates 29.5 but 30 is perfect.. So no reason that Lunar calender fall behind.. So it was obvious Lunar-Solar calendar was the one it was used in the anceint times in arabia since the names of months are identical to either seasons or their special events etc.. The names of months should not befool the seasons and events that they have named them.. That should befit. Otherwise simply That's ridiculous...
So ramadhan is undoubtedly identical to the month of September.. Moreover Allah had restricted 4 months with intent and in these months are identical for the purpose of Haj. Aren't they? And they are not be altered.. And they are 10th 11th 12th and 1st month in my comprehensive understanding ... On top of that these four months seasons/climates are perfect for long pilgrimage in the area allocated for it from Ibrahim to Mohamed .. Never neglect the fact that four restricted months are continuos and not isolated months according to wording of Quran..
Moreover.. The usage of words in verse 2:185 precise..  As you have noticed at the beginning of verse 2:185 it only says Shahr  Ramadhan.. Not added AL to Shahr nor to Ramadhan..  But AL is added to shahr later part of the verse for the purpose Siyam..
It is manifest by this that A full Moon in Ramad was revealed Quran.. Full moon has three visible nights which can be claimed as full moon.. But God revealed only in one of those Nights during full Moon.. Not all three nights.. So God rightly used Shahr (a full moon)  instead of the Full moon
.. But precisely commanded when it comes to Siyam The Full Moon (AL Shahr)  since Ayyamin madudath are three full moon days.. Notice the difference.. Just said Shahr for revelation of Quran since it was one night but used AL shahr since command is to Siyam all the three days of the Full moon of Ramadhan.. Had Allah mentioned AL shahr Ramadhan then it would mean that Quran was first revealed in all three nights of the Full moon in Ramad .. To simplify.. There is a big difference to say for example it was held in a full moon day and to say it was held in the full moon days.. So mere Shahr and AL shahr indicates the contrasting difference..
No one can ever know on which of the full moon day of Ramadhan the Quran was revealed first ever.. Even Prophet Mohamed would not have known which full moon Night it was revealed precisely by looking at the full moon..  Since Full Moon are three nights.. But mohamed knows it was revealed on  a full moon night in Ramad but most probably not known was it 13th or 14th or 15th...  So God has made it easy for all those who siyam in all three full moon days since one of those was in fact the Night in which Quran was revealed..
Even the grammar suits as it says "whoever witnesses THE Shahr (the full moon/3)  fast IT.. It means fast complete full moons.. If God had mentioned "who ever witnesses A full moon (merely Shahr without AL /The)  fast IT" ..then definitely would mean just fast one of the full moons.. It means only one day.. How perfect God has used the wording..

As accepted conventionally if Ramadhan is a month then in verse 2:185 should begin AL Shahr (The month Ramadhan).. Coz precise month... It is manifestly erroneous to word it like " A month(of) Ramadhan in which the Quran was revealed..... "
If Ramadhan was month meant by Allah then in both the places of verses 2:185 AL should have been placed before Shahr as AL Shahr..
One would say.. What is wrong saying month of April or month of September.. Why need to add The month of April... Well.. Logic is right but not in all context.. Here verse itself starts with  A month (of) Ramadhan... That's weird.. Surely weird.. Every translator forced to add The month of Ramadan so that it makes sense but God has not placed The month..
Reflect well fellow believers..  By the way I hope I answered those who asked privately. 

Thank you...

[jkhan]

Privately asked questions at certain time I answer in publicly so it may bebefit God will for many.. There is no privacy here.. I don't know why some prefer privacy for obvious questions...

Concern for him is.. He says..  I understand that Shahr can mean full moon in verse 2:185 and and makes sense that it is three full moon days in Ramadhan... But he needs to know whether is there any other verse which gives Shahr as full moon in Quran.. Well not a bad concern.. I also checked long back.. ASHHUR for me is undoubtedly months . Obviously months not full moon but literally they are full cycle of moon ie 30 days.. Month is based on Moon only according to Quran 10:5..

9:36 Indeed, the number of Months (ASH'UR)  with Allah is twelve months (Shahr)  in the register of Allah [from] the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous [who fear Him].

When we take the verse 9:36 abd carefully study we can definitely perceive here SHAHR doesn't mean Months or month but it means Full Moon..
The reason is Allah didn't say that in a year 12 months but that is what Allah indeed say..  But the point is Allah has already said that "number of MONTHS (ASH'UR) with Allah  is TWELVE /izhnain Ahara  (in a year) in the register of Allah...  " and needless to say at the end again MONTHS (SHAHR) ..
But here Shahr means Full Moon.. So Allah said.. "indeed the number of MONTHS with Allah is TWELVE  full Moon in the register of Allah... So literally there cannot be 13 full moon in a year  .. God vehemently deny all sorts of violations in 9:37..

So.. Without any speck of doubt in my understanding here in verse number 9:36 Shahr means Full Moon and 12 of them in a year ... So months are based on moon cycle and thus a year is formed with twelve full cycle of moon ..

I hope I answered your question and hope it may benefit to others who also have the same question God will.
Thank you.

[jkhan]

Salam...

Little off topic perhaps... But still connected o presume.. Well.  I was researching out of curisity whether one can be A MUTHTHAQUN by performing Siyam, well be it skipping food and drink or being devoted etc... Well for me BIG NO...
MITHTHQUN is an ultimate achievement by abiding God's law in everything.. It's a complete package.. When I was little weak in understanding the verse of Siyam as it says LA'ALLAKUM THATHTHAKUN thought that observing Siyam lift a person to the status of MUTHTHAKUN...  well as I said.. NO..
Those who are interested to research on this pls go through all verses where LAALLAKUM THATHTHAKUN or LAALLAHUM YATHTHAKUN... so you will definitely perceive that it only means that it may make a person GOD CONCIOUS...  But not a person who achieved the status of MUTHTHAQUN... for that a complete life one has to do loads of things...
So anyone who erroneously think that they fasted 30 days skipping food and drink has become MUTHTHQUN then that is their foolish thought... Pls don't miss to check the verses as I said above... I don't mention the verses coz I know only interested people will search so they will search somehow... Use corpus.quran to facilitate your search..

Couple of verse I submit but compare all verses for better understanding..

2:21 "O mankind, worship your Lord, who created you and those before you, that you may become God concious (La'allakum Thaththakun)  -


6:153 And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become God concious (La'allakum thaththakun) .

Thank you...

[Nom de plume]

thus a year is formed with twelve full cycle of moon

peace, years are solar

الحول the annum (cycle)
سنه year (duration/age)
عام year (specific)
سنىن years (sequence)

2:96 ىود loved احدهم anyone them لو in case ىعمر granted life الف thousand سنه year (duration)
2:240 وصىه behest لازوجهم for spouses theirs متعا wherewithal of الى towards الحول the annum

12:47 قال said تزرعون thou planting سبع seven سنىن years (sequence 1,2,3...,7 not 7 duration)
12:49 ثم furthermore ىاتى bringeth من from بعد after ذلك such عام year (specific)

31:14 فى in (within <= less than or equal) عامىن year two
46:15 وحمله and pregnancy his وفصاله and separation (suckle) his ثلثون thirty شهرا shahrāan/lunar cycle of

solving inequality equations: https://www.mathsisfun.com/algebra/inequality-solving.html

weaning inversely proportional to pregnancy; late babies require less, premature more

pregnancy 6 lunar cycles require 24 {30 – 6} weaning
pregnancy 7 lunar cycles require 23 {30 – 7} weaning
pregnancy 8 lunar cycles require 22 {30 – 8} weaning
pregnancy 9 lunar cycles require 21 {30 – 9} weaning
pregnancy 10 lunar cycles require 20 {30 – 10} weaning

see context word usage https://sunnah.com/urn/505990

Yahya related to me from Malik from Yahya ibn Said that Zurayq ibn Hayyan, who was in charge of Egypt in the time of al-Walid, Sulayman, and Umar ibn Abd al-'Aziz, mentioned that Umar ibn Abd al- Aziz had written to him saying, "Assess the muslims that you come across and take from what is apparent of their wealth and whatever merchandise is in their charge, one dinar for every forty dinars, and the same proportion from what is less than that down to twenty dinars, and if the amount falls short of that by one third of a dinar then leave it and do not take anything from it. As for the people of the Book that you come across, take from the merchandise in their charge one dinar for every twenty dinars, and the same proportion from what is less than that down to ten dinars, and if the amount falls short by one third of a dinar leave it and do not take anything from it. Give them a receipt for what you have taken from them until the same time next year (الْحَوْلِ)."

Malik said, "The position among us (in Madina) concerning goods which are being managed for trading purposes is that if a man pays zakat on his wealth, and then buys goods with it, whether cloth, slaves or something similar, and then sells them before a year (الْحَوْلُ) has elapsed over them, he does not pay zakat on that wealth until a year (الْحَوْلُ) elapses over it from the day he paid zakat on it. He does not have to pay zakat on any of the goods if he does not sell them for some years (سِنِينَ), and even if he keeps them for a very long time he still only has to pay zakat on them once when he sells them."

Malik said, "The position among us concerning a man who uses gold or silver to buy wheat, dates, or whatever, for trading purposes and keeps it until a year (الْحَوْلُ) has elapsed over it and then sells it, is that he only has to pay zakat on it if and when he sells it, if the price reaches a zakatable amount. This is therefore not the same as the harvest crops that a man reaps from his land, or the dates that he harvests from his palms."

Malik said, "A man who has wealth which he invests in trade, but which does not realise a zakatable profit for him, fixes a month (شَهْرًا) in the year (السَّنَةِ) when he takes stock of what goods he has for trading, and counts the gold and silver that he has in ready money, and if all of it comes to a zakatable amount he pays zakat on it."

Malik said, "The position is the same for muslims who trade and muslims who do not. They only have to pay zakat once in any one year (فِي كُلِّ عَامٍ), whether they trade in that year or not."

حَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ زُرَيْقِ بْنِ حَيَّانَ، - وَكَانَ زُرَيْقٌ عَلَى جَوَازِ مِصْرَ فِي زَمَانِ الْوَلِيدِ وَسُلَيْمَانَ وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ - فَذَكَرَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَيْهِ أَنِ انْظُرْ مَنْ مَرَّ بِكَ مِنَ الْمُسْلِمِينَ فَخُذْ مِمَّا ظَهَرَ مِنْ أَمْوَالِهِمْ مِمَّا يُدِيرُونَ مِنَ التِّجَارَاتِ مِنْ كُلِّ أَرْبَعِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِكَ حَتَّى يَبْلُغَ عِشْرِينَ دِينَارًا فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلاَ تَأْخُذْ مِنْهَا شَيْئًا وَمَنْ مَرَّ بِكَ مِنْ أَهْلِ الذِّمَّةِ فَخُذْ مِمَّا يُدِيرُونَ مِنَ التِّجَارَاتِ مِنْ كُلِّ عِشْرِينَ دِينَارًا دِينَارًا فَمَا نَقَصَ فَبِحِسَابِ ذَلِكَ حَتَّى يَبْلُغَ عَشَرَةَ دَنَانِيرَ فَإِنْ نَقَصَتْ ثُلُثَ دِينَارٍ فَدَعْهَا وَلاَ تَأْخُذْ مِنْهَا شَيْئًا وَاكْتُبْ لَهُمْ بِمَا تَأْخُذُ مِنْهُمْ كِتَابًا إِلَى مِثْلِهِ مِنَ الْحَوْلِ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِيمَا يُدَارُ مِنَ الْعُرُوضِ لِلتِّجَارَاتِ أَنَّ الرَّجُلَ إِذَا صَدَّقَ مَالَهُ ثُمَّ اشْتَرَى بِهِ عَرْضًا بَزًّا أَوْ رَقِيقًا أَوْ مَا أَشْبَهَ ذَلِكَ ثُمَّ بَاعَهُ قَبْلَ أَنْ يَحُولَ عَلَيْهِ الْحَوْلُ فَإِنَّهُ لاَ يُؤَدِّي مِنْ ذَلِكَ الْمَالِ زَكَاةً حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ مِنْ يَوْمَ صَدَّقَهُ وَأَنَّهُ إِنْ لَمْ يَبِعْ ذَلِكَ الْعَرْضَ سِنِينَ لَمْ يَجِبْ عَلَيْهِ فِي شَىْءٍ مِنْ ذَلِكَ الْعَرْضِ زَكَاةٌ وَإِنْ طَالَ زَمَانُهُ فَإِذَا بَاعَهُ فَلَيْسَ فِيهِ إِلاَّ زَكَاةٌ وَاحِدَةٌ ‏.‏ قَالَ مَالِكٌ الأَمْرُ عِنْدَنَا فِي الرَّجُلِ يَشْتَرِي بِالذَّهَبِ أَوِ الْوَرِقِ حِنْطَةً أَوْ تَمْرًا أَوْ غَيْرَهُمَا لِلتِّجَارَةِ ثُمَّ يُمْسِكُهَا حَتَّى يَحُولَ عَلَيْهَا الْحَوْلُ ثُمَّ يَبِيعُهَا أَنَّ عَلَيْهِ فِيهَا الزَّكَاةَ حِينَ يَبِيعُهَا إِذَا بَلَغَ ثَمَنُهَا مَا تَجِبُ فِيهِ الزَّكَاةُ وَلَيْسَ ذَلِكَ مِثْلَ الْحَصَادِ يَحْصُدُهُ الرَّجُلُ مِنْ أَرْضِهِ وَلاَ مِثْلَ الْجِدَادِ ‏.‏ قَالَ مَالِكٌ وَمَا كَانَ مِنْ مَالٍ عِنْدَ رَجُلٍ يُدِيرُهُ لِلتِّجَارَةِ وَلاَ يَنِضُّ لِصَاحِبِهِ مِنْهُ شَىْءٌ تَجِبُ عَلَيْهِ فِيهِ الزَّكَاةُ فَإِنَّهُ يَجْعَلُ لَهُ شَهْرًا مِنَ السَّنَةِ يُقَوِّمُ فِيهِ مَا كَانَ عِنْدَهُ مِنْ عَرْضٍ لِلتِّجَارَةِ وَيُحْصِي فِيهِ مَا كَانَ عِنْدَهُ مِنْ نَقْدٍ أَوْ عَيْنٍ فَإِذَا بَلَغَ ذَلِكَ كُلُّهُ مَا تَجِبُ فِيهِ الزَّكَاةُ فَإِنَّهُ يُزَكِّيهِ ‏.‏ وَقَالَ مَالِكٌ وَمَنْ تَجَرَ مِنَ الْمُسْلِمِينَ وَمَنْ لَمْ يَتْجُرْ سَوَاءٌ لَيْسَ عَلَيْهِمْ إِلاَّ صَدَقَةٌ وَاحِدَةٌ فِي كُلِّ عَامٍ تَجَرُوا فِيهِ أَوْ لَمْ يَتْجُرُوا ‏.‏

USC-MSA web (English) reference    : Book 17, Hadith 20
Arabic reference    : Book 17, Hadith 599