Limiting Zakāt to the Nine Categories from the Perspective of the Infallible Imams (Peace Be Upon Them) with Emphasis on the Opinions of Imāmī Jurists

The discourse on zakāt is among the most significant topics within Islamic economic jurisprudence. In the transmitted ḥadīths of the Prophet Muḥammad and the Infallible Imams (peace be upon them), there are narrations that seemingly indicate a restriction of zakāt to the well-known nine categories, namely: gold and silver (nukūd), the three types of livestock (anʿām thalātha), and the four types of crops (ghallāt arbaʿa). However, numerous pieces of evidence and traditions suggest a broader application of zakāt beyond these nine categories. This has consequently led to considerable divergence of opinion among Shīʿī scholars. According to one viewpoint, jurists maintain that the categories of zakāt are exclusively limited to the nine items established during the time of the Prophet Muḥammad (peace and blessings be upon him and his family). In contrast, another perspective argues against this limitation, asserting that the categories of zakāt are not confined to these nine. Proponents of this view believe that the items liable for zakāt may evolve over time—just as they expanded beyond the initial nine categories during the era of the Imams (peace be upon them). By examining the narrations and the opinions of Shīʿī jurists in this inquiry, the view that zakāt is not restricted to nine categories is substantiated. This conclusion relies on the theory of the absolute authority of the Islamic ruler (ḥākim) in determining the categories of zakāt. Furthermore, based on Qur’ānic verses and traditions, it is demonstrated that zakāt may be extended beyond the nine traditional items with the authorization of the religious guardian (walī al-ummah).