اس باب میں ان چیزوں کا بیان ہے جن پر زکات دینا واجب ہے

Abdullah ibn Umar (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: "On what is irrigated by rain or springs, (1) or what grows on its own, one-tenth ('Ushr) is due. On what is irrigated by manual labor, half of one-tenth (half of 'Ushr) is due." [Narrated by Bukhari]

(1) The statement: "On what is irrigated by rain or springs." According to Al-Shafi'i, 'Ushr is obligatory on what the earth produces if it is a staple food. According to us, it is obligatory on everything the earth produces, whether it is a staple or not, such as cucumbers, watermelons, and pomegranates. This hadith is clear in its generality for both staple and non-staple produce. This is mentioned in Al-Mirqat.

Jabir ibn Abdullah (may Allah be pleased with him) narrated that he heard the Prophet (ﷺ) say: "On what is irrigated by rivers and clouds, one-tenth ('Ushr) is due. On what is irrigated by manual labor, half of one-tenth (half of 'Ushr) is due." [Narrated by Muslim]

Muadh ibn Jabal (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) sent him to Yemen and instructed him to take one-tenth ('Ushr) from what is irrigated by rain or natural sources and half of one-tenth (half of 'Ushr) from what is irrigated by manual labor. [Narrated by Ibn Majah and Al-Tahawi, and a similar narration is [Narrated by Abu Dawud]

Ibrahim reported: "Zakat is due on everything the earth produces." [Narrated by Al-Tahawi]

He replied: 'Zakāt is obligatory on all fodder crops, whether they are few or many. If these crops grow from rainwater, then Zakāt is due on their produce according to the Messenger of Allah ﷺ. If they are irrigated by means such as camels or other animals, then Zakāt is not obligatory on their produce according to the Messenger of Allah ﷺ.'

Khusayf reported (2) from Mujahid that he was asked about Zakat on food, and he said: "Whether it is little or much, one-tenth ('Ushr) or half of one-tenth (half of 'Ushr) is due." [Narrated by Al-Tahawi]

Ibn Abi Shaybah and Abd al-Razzaq reported similar narrations from Umar ibn Abd al-Aziz, Mujahid, and Ibrahim al-Nakha'i.

(2) The statement: "Khusayf reported…" These hadiths are all general and do not specify any limits. Abu Hanifa took their apparent meaning, as they do not specify a quantity, indicating that Zakat is obligatory on everything the earth produces, whether little or much. If it is said: "This hadith is general and is explained by the hadith 'There is no Zakat on less than five Awsuq,'" the response is: "We do not concede that it is general, as a general statement is one whose meaning is not known from its wording, whether through reflection or otherwise. This hadith is general, as the word 'what' is a term of generality. If it is said: 'We concede that it is general, but the mentioned hadith specifies it,' the response is: 'Applying the generality is preferable to specification, as specifying it would exclude some of what the general statement includes. If this hadith were suitable to specify or explain the hadith in question, then the hadith of Ma'iz would be suitable to specify or explain the hadith of Unays regarding the confession of adultery. You have narrated that the Prophet (ﷺ) said to Unays: 'Go to this man's wife, and if she confesses, stone her.' You used this as evidence that a single confession is sufficient for adultery, as this is the apparent meaning of the Prophet's (ﷺ) statement: 'If she confesses, stone her.' You did not consider the hadith of Ma'iz, which explains the hadith of Unays, as overriding it. Thus, the confession mentioned in the general hadith of Unays is the same as the confession mentioned in the explanatory hadith of Ma'iz. If you have done this in this case, then why do you object to those who do the same with the hadiths of Zakat? In fact, the hadith of Unays is more deserving of being connected to the hadith of Ma'iz, as it mentions confession, and a single confession is not sufficient to establish the punishment for adultery according to your opponents.

The hadiths of Muadh, Ibn Umar, and Jabir about Zakat only mention its obligation on what is irrigated in a certain way, so they are more deserving of being considered in opposition to the hadith of Unays, which mentions Awsuq. The hadiths of Muadh, Jabir, and Ibn Umar have been interpreted as we have mentioned, and Ibrahim al-Nakha'i and Mujahid held the same opinion. Thus, his statement is understood to mean that the 'Sadaqah' referred to is Zakat, specifically Zakat on trade, as indicated by its conjunction with Zakat on camels and silver. The obligation for goods and money is the same, which is Zakat. They used to trade with Awsuq, and the value of five Awsuq was generally two hundred dirhams at that time, so the ruling was based on that.

The opinion of Abu Hanifa is the school of Ibrahim al-Nakha'i, Mujahid, Hammad, Zufar, and Umar ibn Abd al-Aziz, as mentioned by Abu Umar. It is also narrated from Ibn Abbas and is the opinion of Dawud and his companions regarding what is not measured by Awsuq. Yahya ibn Adam narrated it with a strong chain from Ata': 'What the earth produces is subject to 'Ushr or half of 'Ushr.' Hafs ibn Ghiyath also narrated it from Ash'ath from Al-Hakam and from Abu Burdah: 'Fresh produce is subject to Zakat.' Some said: 'Even a handful of vegetables.' Sound reasoning also supports this, as we see that Zakat is obligatory on wealth and livestock in a known quantity after a known period, which is a year. Thus, those things are obligatory in a known quantity and at a known time. Then we see that what the earth produces is subject to Zakat at the time of its harvest, without waiting for a specific period.

Since it is not subject to a specific time for Zakat to become due, it is also not subject to a specific quantity for Zakat to become due. Thus, the rulings of quantity and time are the same in this regard, as when one is dropped, the other is also dropped, just as they are the same in the wealth we mentioned. When one is established, the other is also established. This is the reasoning, and it is the opinion of Abu Hanifa. This is the summary of what is in Umdat al-Qari and Sharh Ma'ani al-Athar. In Radd al-Muhtar, it is said: "The Imam's opinion is correct, as mentioned in Al-Tuhfa."

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A Muslim is not obligated to give charity on his slave or his horse.” In another narration, he said: “There is no charity due on his slave except the charity of Fitr.” [Agreed upon]

In Al-Ta’liq Al-Mumajjad, it is stated: “There is no disagreement that there is no charity due on slaves except if they are purchased for trade.”

In Al-Durr Al-Mukhtar, it is stated: “There is no charity due on grazing horses according to both scholars, and this is the fatwa. This is also mentioned in Al-Khaniyah and others.”

In Rad Al-Muhtar, it is stated: “Al-Tahawi said: ‘This is the more preferable of the two opinions to us,’ and it was favored by Qadi Abu Zayd in Al-Israr.”

In Al-Yanaabi’, it is stated: “The fatwa is based on this opinion.”

In Al-Jawahir, it is stated: “The fatwa is based on their opinion.”

In Al-Kafi, it is stated: “This is the chosen opinion for fatwa, and it was followed by Al-Zayla’i and Al-Bazzazi, following Al-Khulasah.”

In Al-Khaniyah, it is stated: “They said: ‘The fatwa is based on their opinion,’ as corrected by Al-Allamah Qasim.” I say: This was affirmed in Al-Kanz, and in the fatwas of Qadi Khan, they said: “The fatwa is based on their opinion,” as mentioned in Fath Al-Qadir.

In Al-‘Alamkiriyyah, it is stated: “There is no charity due on horses, and this is according to both scholars, and it is the chosen opinion for fatwa, except if they are for trade,” as mentioned in Al-Kafi.

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “A Muslim is not obligated to give charity on his slave or his horse.” In another narration, he said: “There is no charity due on his slave except the charity of Fitr.” [Agreed upon]

In Al-Ta’liq Al-Mumajjad, it is stated: “There is no disagreement that there is no charity due on slaves except if they are purchased for trade.”

In Al-Durr Al-Mukhtar, it is stated: “There is no charity due on grazing horses according to both scholars, and this is the fatwa. This is also mentioned in Al-Khaniyah and others.”

In Rad Al-Muhtar, it is stated: “Al-Tahawi said: ‘This is the more preferable of the two opinions to us,’ and it was favored by Qadi Abu Zayd in Al-Israr.”

In Al-Yanaabi’, it is stated: “The fatwa is based on this opinion.”

In Al-Jawahir, it is stated: “The fatwa is based on their opinion.”

In Al-Kafi, it is stated: “This is the chosen opinion for fatwa, and it was followed by Al-Zayla’i and Al-Bazzazi, following Al-Khulasah.”

In Al-Khaniyah, it is stated: “They said: ‘The fatwa is based on their opinion,’ as corrected by Al-Allamah Qasim.” I say: This was affirmed in Al-Kanz, and in the fatwas of Qadi Khan, they said: “The fatwa is based on their opinion,” as mentioned in Fath Al-Qadir.

In Al-‘Alamkiriyyah, it is stated: “There is no charity due on horses, and this is according to both scholars, and it is the chosen opinion for fatwa, except if they are for trade,” as mentioned in Al-Kafi.

Anas (may Allah be pleased with him) narrated that Abu Bakr (may Allah be pleased with him) wrote to him this letter when he sent him to Bahrain: “In the name of Allah, the Most Gracious, the Most Merciful. This is the obligation of charity that the Messenger of Allah (ﷺ) enjoined upon the Muslims and that Allah commanded His Messenger. Whoever among the Muslims is asked for it in the proper manner should give it, and whoever is asked for more than that should not give it. (1) For every twenty-four camels or fewer, the charity is sheep: one sheep for every five camels. When they reach twenty-five to thirty-five, the charity is a one-year-old female camel. When they reach thirty-six to forty-five, the charity is a two-year-old female camel. When they reach forty-six to sixty, the charity is a three-year-old female camel that has been mated. When they reach sixty-one to seventy-five, the charity is a four-year-old female camel. When they reach seventy-six to ninety, the charity is two two-year-old female camels. When they reach ninety-one to one hundred and twenty, the charity is two three-year-old female camels that have been mated.” [Narrated by Bukhari]

Abu Dawud narrated in Al-Marasil, (2) Al-Tahawi in Mushkil Al-Athar, and Ishaq ibn Rahwayh in Musnad from Amr ibn Haram that the Prophet (ﷺ) wrote this to his grandfather, and he read it. It mentioned the obligations of charity for camels, and the narration continued until it reached one hundred and twenty. If the number exceeded one hundred and twenty, the obligation would restart from the beginning. For fewer than twenty-five camels, the charity is sheep: one sheep for every five camels. [Narrated by Nasa’i in Al-Diyat]

In a narration by Ibn Abi Shaybah from Ali (may Allah be pleased with him), he said: “If the camels exceed one hundred and twenty, the obligation restarts.” In another narration from Ibrahim, the same is mentioned.

(1) The statement: “Should not give it.” In Al-Mirqat, it is said: “This indicates that if someone is asked for more than what is obligatory, they should not give the excess but only the obligatory amount. This clearly indicates the authority remains with them even if they sin by demanding more than what is obligatory.”

(2) The statement: “Abu Dawud narrated.” Al-Allamah Al-Ayni said: “As for what Al-Shafi’i used as evidence, we have acted upon it, as we have obligated a two-year-old female camel for forty camels, which is the same obligation as for thirty-six camels. Similarly, we have obligated a three-year-old female camel for fifty camels. This hadith does not negate the obligation for fewer than that, but it is an application of the text’s implication. We have acted upon both texts, while he disregarded what we narrated.”

the noble Prophet ﷺ used to recite the verses of the Quran that I have read myself, which contain detailed rulings on the Zakat of camels. In his hadith, it is mentioned (as recorded by Bukhari and others) the details of Zakat for up to 120 camels. He stated: 'When the number of camels reaches 120, the Zakat is as follows: two one-year-old male camels (حُقُر) for 120 camels, and for every five camels up to 24 more, one she-camel (بُغْلَة) is given in Zakat. And when the number of camels exceeds 120, the Zakat for the additional camels is calculated in the same manner as for the initial 120 camels, such that for every 25 camels, two one-year-old male camels (حُقُر) are given, and for every five camels up to 24 more, one she-camel (بُغْلَة) is given in Zakat.' And Nasa'i has also narrated this in his 'Al-Diyat' in the same manner.

When the number of camels exceeds 120, the Zakat on them is calculated as one male camel.

In the case of zakat on camels, if one has 120 to 124 camels, two adult camels will be given as zakat. When the number of camels reaches 125 to 129, two adult camels and one major camel will be given. For 130 to 134 camels, two adult camels and two major camels will be given. For 135 to 139 camels, two adult camels and three major camels will be given. For 140 to 144 camels, two adult camels and four major camels will be given. For 145 to 149 camels, two adult camels and one five-year-old camel will be given. This detailed guidance on the zakat of camels is derived from the hadith. Furthermore, regarding the zakat on camels up to 120 camels, the hadiths of Imam Bukhari and Umar ibn Hazm (RA) are in agreement. Al-Buwaydi narrated the hadith of Umar ibn Hazm (RA) in his Musnad, Tirmidhi in his Mishkat al-Masabih, Is-haq ibn Rahawayh in his Musnad, and Nasa'i in his Kitab al-Diyat. There is a difference of opinion between the Shafi'is and the Hanafis regarding the zakat on more than 120 camels. The Shafi'is act solely on the narration of Imam Bukhari, while the Hanafis act on both the hadith of Bukhari and the hadith of Umar ibn Hazm (RA), which makes the Hanafis follow the complete two-narration hadith, as explained by Allama Aini (may Allah have mercy on him).

Hammad ibn Salamah said: I said to Qays ibn Sa’d: “Write for me the letter of Abu Bakr ibn Muhammad ibn Amr ibn Hazm.” So he wrote it for me on a piece of paper and brought it to me, informing me that he had taken it from the book of Abu Bakr ibn Muhammad ibn Amr ibn Hazm. He informed me that the Prophet (ﷺ) wrote it to his grandfather Amr ibn Haram (may Allah be pleased with him) regarding the obligations of charity for camels. It stated: “When they reach ninety, the charity is two three-year-old female camels until they reach one hundred and twenty. If they exceed that, then for every fifty camels, the charity is one three-year-old female camel, and the remainder is calculated from the beginning of the obligation. For fewer than twenty-five camels, the charity is sheep: one sheep for every five camels.” [Narrated by Al-Tahawi in Sharh Ma’ani Al-Athar]

Abdullah ibn Mas’ud (may Allah be pleased with him) said regarding the obligations of charity for camels: “When they exceed ninety, the charity is two three-year-old female camels until they reach one hundred and twenty. When they reach one hundred and twenty, the obligation restarts with sheep: one sheep for every five camels. When they reach twenty-five, the obligations for camels apply. If the number of camels increases, then for every fifty camels, the charity is one three-year-old female camel.” [Narrated by Al-Tahawi]

Muhammad narrated in Al-Athar a similar report from him.

In a narration by Bukhari: “Whoever has only four camels does not owe any charity unless their owner wishes to give it. When they reach five, the charity is one sheep. Whoever owes a four-year-old female camel as charity but does not have one and has a three-year-old female camel instead, it will be accepted from him, and he must give two sheep along with it if they are available, (1) or twenty dirhams. Whoever owes a three-year-old female camel as charity but does not have one and has a four-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. Whoever owes a three-year-old female camel as charity but does not have one and has a two-year-old female camel instead, it will be accepted from him, and he must give two sheep or twenty dirhams. Whoever owes a two-year-old female camel as charity but does not have one and has a three-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. Whoever owes a two-year-old female camel as charity but does not have one and has a one-year-old female camel instead, it will be accepted from him, and he must give twenty dirhams or two sheep along with it. Whoever owes a one-year-old female camel as charity but does not have one and has a two-year-old female camel instead, it will be accepted from him, and the collector will give him twenty dirhams or two sheep. If he does not have a one-year-old female camel but has a male camel instead (2), it will be accepted from him, and nothing else is required.”

Regarding the charity for grazing sheep; if they number between forty and one hundred and twenty, the charity is one sheep. If they exceed one hundred and twenty up to two hundred, the charity is two sheep. If they exceed two hundred up to three hundred, the charity is three sheep. If they exceed three hundred, the charity is one sheep for every hundred. If a man’s grazing sheep are one less than forty, there is no charity due unless the owner wishes to give it. No aged, defective, or male sheep should be taken as charity unless the collector agrees.

Do not combine separate flocks (3) or divide a single flock to avoid paying charity. If two partners own sheep together (4), they should settle the charity equally between themselves. For silver, the charity is one-quarter of one-tenth. If it is less than two hundred dirhams, there is no charity unless the owner wishes to give it. In a narration by Bukhari and Muslim from the Messenger of Allah (ﷺ): “There is no charity due on less than five awaq of silver, and there is no charity due on fewer than five camels.”

(1) The statement: “Two sheep if they are available, or twenty dirhams.” This indicates the permissibility of paying the value in charity. The consideration is what is fair between the two values in exchange, as the value fluctuates based on market conditions. The estimation of twenty dirhams in the hadith is not a fixed requirement, as it was based on the common value at that time, not a legal ruling. This is because it could harm the poor or be unfair to the wealthy. This is the summary of what is mentioned in Al-Sindi, Al-Binayah, Al-‘Inayah, and ‘Umdat Al-Qari.

(2) The statement: “And he has a male camel.” This is evidence for us because a male camel is not included in the charity except through its value, as male camels are only accepted in charity based on their value. This is why Bukhari also used it as evidence for the permissibility of accepting values, despite its strong opposition to the Hanafi view. This is mentioned in ‘Umdat Al-Qari. This is why it is stated in Al-Durr Al-Mukhtar: “Male camels are only acceptable in charity based on their value for females.”

(3) The statement: “Do not combine separate flocks.” This is mentioned in the fatwas of Qadi Khan and Al-‘Alamkiriyyah.

(4) The statement: “If two partners own sheep together.” In Al-Mirqat: Regarding the Hanafi view, which states that partnership has no effect on the ruling of charity, and ownership is the only consideration, contrary to the Shafi’i view, an example is if the collector takes two sheep from a total of one hundred and twenty sheep shared between two partners in thirds before dividing the sheep. The amount taken from the owner of two-thirds is one and one-third sheep, and his obligation is for eighty sheep. The amount taken from the owner of one-third is two-thirds of a sheep, and his obligation is for forty sheep. The owner of two-thirds can claim one-third of a sheep from his partner, reducing his share from eighty to seventy-nine, and his partner’s share from forty to thirty-nine. This is mentioned in Al-‘Alamkiriyyah.

According to the Shafi’i view, an example is if one partner has thirty cows and the other has forty, and the collector takes a young bull from the owner of thirty and a mature cow from the owner of forty. The first partner can claim four-sevenths of the young bull from the second, and the second can claim three-sevenths of the mature cow from the first. This is mentioned in Al-Mirqat.

And in Bukhari's narration, it is stated that if someone has only four camels, then Zakat is not obligatory on those camels. However, if the owner wishes, they may give them as voluntary charity. When the number of camels reaches five, one large camel must be given as Zakat. If someone has between 61 and 75 camels, a jadh'ah (a specific type of camel) is due after four years. If the owner does not have a jadh'ah but has a hqiq (another type of camel) after three years, the hqiq will be accepted, along with two goats, or if goats are not available, three dirhams. The permissibility of taking three dirhams instead of two goats is not legally valid, so prices tend to be higher and more stable, and the value of two goats, which should be of good quality, will be taken (as mentioned in the Sunan, Bina'i, 'Ayni, and Qadhi al-Qudat). If someone has between 46 and 60 camels, a hqiq is due after three years. If the owner does not have a hqiq but has a jadh'ah, the jadh'ah will be accepted, and the Zakat collector will give the owner two goats or their equivalent value. If someone has between 46 and 60 camels, and a hqiq is due after three years, but the owner has a bint labun (a young camel) after two years, the bint labun will be accepted, and the Zakat collector will give the owner two goats or their equivalent value. If someone has between 36 and 45 camels, a bint labun is due after two years. If the owner does not have a bint labun but has a bint khad (a younger camel) after one year, the bint khad will be accepted, and the Zakat collector will give the owner two goats or their equivalent value. If someone has between 25 and 35 camels, a bint khad is due after one year. If the owner does not have a bint khad but has a bint labun after two years, the bint labun will be accepted, and the Zakat collector will give the owner two goats or their equivalent value. If the owner has a bint khad after one year, which is not suitable for Zakat, but has an ibn labun (a very young camel) after two years, the ibn labun will be accepted, and the Zakat collector will take a sheep and half from the owner. In Zakat, a bint khad after one year and an ibn labun after two years are considered equal. For goats, if the number of goats is between 40 and 120, one goat is due. If the number of goats exceeds 120, two goats are due for 121 to 200 goats, three goats for 201 to 300 goats, and one goat for every hundred goats thereafter. If someone has fewer than 40 goats, no Zakat is due, but they may give them as voluntary charity. In Zakat, a good-quality goat should be given, and not a defective one, and it should not be a castrated goat. However, a high-quality goat can be given as Zakat if there is a specific benefit. Animals from different owners should not be combined for Zakat purposes. If two people are partners, the required Zakat should be divided equally between them. For silver, one forty-second part of 200 dirhams (5 dirhams) is due as Zakat, and if the amount of silver is less than 200 dirhams, no Zakat is due.

Muhammad Al-Baqir reported in a marfu’ narration: “When the amount reaches five awaq, the charity is five dirhams. For every forty dirhams, the charity is one dirham.” [Narrated by Ibn Abi Shaybah with a Sahih chain]

In a narration by Abu Dawud: “For sheep, the charity is one sheep for every forty sheep up to one hundred and twenty. If it increases by one, the charity is two sheep up to two hundred. If it increases further, the charity is three sheep up to three hundred. For every hundred sheep, the charity is one sheep. If there are only thirty-nine sheep, there is no charity due. For cows, the charity is one young bull for every thirty cows and one mature cow for every forty cows. There is no charity due on working animals.”

In Al-Durr Al-Mukhtar: “For any amount exceeding forty, the calculation is based on the apparent narration from the Imam. Another opinion states that there is no charity due on amounts exceeding sixty. In that case, the charity is double what is due for thirty. This is the opinion of the two scholars and the three, and it is the fatwa. This is mentioned in Bahr al-Ra'iq from Al-Yanaabi' and Tashih Al-Quduri.”

In Al-Binayah: “It is narrated from him that there is no charity due on amounts exceeding sixty. This is the opinion of the two scholars, and it is the fatwa, as mentioned in Al-Nahr, Al-Bahr, Al-Durr Al-Mukhtar, and others.”

(1) The statement: “With an authentic chain.” Al-Allamah Al-Ayni said: “It is surprising that Al-Nawawi, despite being aware of these authentic hadiths, says: ‘Abu Hanifah has a weak hadith,’ and mentions a disputed hadith while ignoring other authentic hadiths.”

The Messenger of Allah ﷺ instructed me in three matters: I was to exempt from Zakah the horses and slaves that are not used for trade but for riding and service; you should pay Zakah on silver, one dirham for every twenty dirhams (a dirham is a silver coin weighing between 2.1 and 3 mithqals according to Ghias al-Lughat, vol. 12); if the silver reaches twenty-one dirhams or more and a year has passed over it, then Zakah is due on it; Zakah is not due on a single gold dinar, but when it reaches twenty-one dinars, then five dinars are due as Zakah. This is narrated by Tanzi and Al-Budawood, and Tahaqiq has narrated it from Ali (RA) in this manner. Ibn Hazm said that it is narrated through a connected chain.

For every silver dirham, which is worth two-thirds of a dinar, pay five dirhams as Zakah. And when the silver reaches the value of two-thirds of a dinar, then for every twenty dirhams, one dirham should be paid as Zakah.

Zakat is obligatory on every ounce and carat of silver, and when the silver exceeds twenty-four carats, one carat of zakat is due for every twenty carats. Zakat is not obligatory on silver that is less than twenty-four carats. It is mentioned in 'Umdah al-Qari that the author of al-Tamhid has stated that Ibn al-Musayyib, Hasan Basri, Mujahid, Ata, Tawus, Amr ibn Dinar, and Zuhri all hold the same opinion regarding the zakat on silver as mentioned above. Imam Abu Hanifah and Imam Auza'i also agree with this view. However, Khatibi reports that Sha'bi differs from the position of these scholars regarding the nisab of zakat on silver. The nisab for the zakat on dirhams and dinars is as follows:

Anas (may Allah be pleased with him) narrated: Umar ibn Al-Khattab (may Allah be pleased with him) appointed me to collect charity. He ordered me to take half a dinar for every twenty dinars and, if the amount increased to four dinars, to take one dirham. He also ordered me to take five dirhams for every two hundred dirhams and, if the amount increased to forty dirhams, to take one dirham. [Narrated by Abu Ubaid Al-Qasim ibn Salam in Kitab Al-Amwal]

In Ahkam Abd Al-Haqq, it is narrated from Abdullah and Muhammad, the sons of Abu Bakr ibn Amr ibn Hazm, from their father, from their grandfather, that the Prophet (ﷺ) wrote this letter to Amr ibn Hazm when he appointed him over Yemen. It stated: “There is no charity due until the amount reaches two hundred dirhams. When it reaches two hundred dirhams, the charity is five dirhams. For any amount exceeding that, the charity is one dirham for every forty dirhams. There is no charity due on less than forty dirhams.”

And it is narrated from Umar (RA) that he sent Abu Musa Al-Ash'ari (RA) to Bahrain to collect the Zakat of dates, and the nisab (minimum amount) for dates is sixty sa's, and from sixty sa's to eighty sa's, no Zakat is due. When it reaches eighty sa's, one sa' is due as Zakat. This was narrated by Ibn al-Shihab. And Anas (RA) narrated that Umar (RA) mentioned in the rulings of the Quran that when the amount reaches five uqiya (which is equivalent to eighty sa's), then five sa's are due as Zakat, and for every additional four sa's, one sa' is due as Zakat. This was narrated by Ibn al-Shihab with a chain. Regarding the Zakat of oil and similar items, when it reaches forty kubra (large units), one large unit is due as Zakat. When it reaches 120 kubra, two large units are due. When it reaches 200 kubra, three large units are due. When it reaches 300 kubra, one large unit is due for every hundred kubra. If someone has less than forty kubra, such as thirty-nine, no Zakat is due. If the person has livestock or oil, and the amount is less than forty kubra, no Zakat is due.

A cow (whether male or female) will be taken when it reaches one year old, and a goat will be taken when it reaches two years old. If the animals are used for work (such as plowing), even if they reach the nisab (minimum threshold), no zakat will be taken from them. According to the narration from Abu Hanifah (may Allah have mercy on him), if someone has goats, they will take one from every forty, and if they have oxen, they will take one from every thirty up to sixty. When the number of oxen reaches sixty, two followers (animals for zakat) will be taken. This is also the opinion of the companions, and the other three imams, Imam Shafi'i, Imam Malik, and Imam Ahmad ibn Hanbal, are also in agreement with this. This is the fatwa given. It is narrated from Abu Hanifah (may Allah have mercy on him) that there is no zakat on a cow until it reaches two years old, and on an ox until it reaches six years old. When the number of oxen reaches sixty, then zakat becomes obligatory. This is also the opinion of the companions, and this is the fatwa given in various matters such as plowing, herding, and others.

Muadh (may Allah be pleased with him) narrated that when the Prophet (ﷺ) sent him to Yemen, he ordered him to take one young bull or heifer for every thirty cows and one mature cow for every forty cows. [Narrated by Abu Dawud and Tirmidhi]

Tawus reported that Muadh ibn Jabal (may Allah be pleased with him) was brought cows that did not reach the required number for charity. He said: “The Prophet (ﷺ) did not command me to take anything from them.” [Narrated by Al-Daraqutni and Al-Shafi’i]

Al-Shafi’i said: “Waqs refers to what does not reach the required amount.”

Bahz ibn Hakim reported from his father, from his grandfather (may Allah be pleased with him) that he heard the Messenger of Allah (ﷺ) say: “For every forty grazing camels, the charity is one two-year-old female camel.” [Narrated by Nasa’i, Abu Dawud, and Al-Hakim]

Al-Hakim said: “The chain is authentic.”

(1) The statement: “Grazing.” In ‘Umdat Al-Qari: “The restriction of grazing is mentioned, which is a qualifying condition. The unrestricted is understood in light of the restricted if they pertain to the same incident. When a condition is paired with a noun, it serves as a reason for the ruling.”

Ali (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “There is no charity due on working animals.” [Narrated by Al-Daraqutni]

Ibn Al-Qattan authenticated it.

Tawus reported that Muadh (may Allah be pleased with him) did not take charity from working cows. [Narrated by Ibn Abi Shaybah]

Mughirah ibn Ibrahim and Mujahid said: “There is no charity due on working cows.” [Narrated by Ibn Abi Shaybah]

Jabir (may Allah be pleased with him) narrated: “No charity is taken from cows used for plowing.” [Narrated by Al-Daraqutni]

(2) The statement: “Narrated by Al-Daraqutni.” This is mentioned in ‘Umdat Al-Qari.

If a sheep or goat is lost or strays (when there is no herder with it, whether during the day or night), then it is not obligatory to pay its Zakah. However, if there is a herder with the flock and some incident occurs, then the herder will be held responsible for the incident and will have to make restitution, as the incident occurred due to his negligence, making him liable for compensation. If someone falls and dies while digging a well or while being dug out of a well, then the digger will not be held liable for compensation, provided the well was dug on his own land. If the well was dug on a public road or on someone else's land without permission and someone dies as a result, then the digger will be held liable for compensation. If someone dies while digging a well, the digger will not be held liable for compensation, provided the well was dug on his own land or with the permission of the authority. If the well was dug without permission, then the digger will be held liable for compensation (and will face consequences and financial penalties). If someone dies while digging a well, the digger will not be held liable for compensation, provided the well was dug on his own land or with the permission of the authority. If the well was dug without permission, then the digger will be held liable for compensation. And if a well is dug, the feet of the animal (in terms of Zakah) are obligatory. This has been narrated by Bukhari and Muslim separately. The warning against those who commit injustice and excess in the collection of Zakah.

Disapproval of collecting Zakah with force

Jabir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) prohibited estimation (in charity) (2) and said: “What if the moon were to disappear? Would any of you like to consume the wealth of his brother unjustly?” [Narrated by Al-Tahawi]

(2) The statement: “Prohibited estimation.” Estimation is valid according to Al-Shafi’i, but according to us, it is not considered due to this hadith and because it leads to usury. The hadiths related to it were before the prohibition of usury, and Jabir’s long hadith in the authentic collections clearly states that usury was prohibited during the Farewell Pilgrimage. This is taken from Al-Mirqat.

Amr ibn Shu’ayb reported from his father, from his grandfather (may Allah be pleased with him), that a woman came to the Messenger of Allah (ﷺ) with her daughter, who had two thick gold bracelets on her hands. He asked her: “Do you pay the charity on these?” She said: “No.” He said: “Would it please you if Allah adorned you with two bracelets of fire on the Day of Resurrection?” She immediately removed them and gave them to the Prophet (ﷺ), saying: “They are for Allah and His Messenger.” [Narrated by Abu Dawud]

Ibn Al-Qattan said in his book: “Its chain is authentic.” Al-Hafiz Al-Mundhiri said: “There is no criticism of its chain.” Al-Allamah Al-Ayni said: “This chain is strong enough to serve as evidence, Allah willing.”

(1) The statement: “This chain is strong enough.” In Al-Mirqat: “Tirmidhi’s weakening of the hadith and his statement, ‘There is no authentic hadith on this topic,’ is interpretable; otherwise, it is an error. Al-Mundhiri said: ‘Perhaps Tirmidhi meant the two chains he mentioned, but the chain of Abu Dawud is beyond criticism.’ Ibn Al-Qattan, after authenticating Abu Dawud’s hadith, said: ‘Tirmidhi weakened this hadith because he considered two narrators weak: Ibn Lahi’ah and Al-Muthanna ibn Al-Sabah.’”

Zaynab, the wife of Abdullah (may Allah be pleased with her), reported that the Messenger of Allah (ﷺ) addressed us and said: “O women, give charity even from your jewelry, for you will be the majority of the inhabitants of Hell on the Day of Resurrection.” [Narrated by Tirmidhi]

Mirak said: “Its narrators are trustworthy.”

Peace - this is reported by Al-Budawuni in his book.

When we came to serve the Mother of the Believers, Aisha (RA), she began to say: The Messenger of Allah ﷺ once came to me, and I was grinding barley in a mortar. He asked, 'O Aisha! What is this?' I replied, 'O Messenger of Allah ﷺ! I am taking it to the poor so they can take it.' He asked, 'Do you pay its zakah?' I replied, 'No.' Then he said, 'It is not sufficient to just take it; you must also pay its zakah.' Al-Bayhaqi and others have narrated this hadith, and Al-Bayhaqi said that this hadith meets the conditions of Bukhari and Muslim, but neither Bukhari nor Muslim included it in their collections.

Umm Salamah (may Allah be pleased with her) said: “I used to wear gold jewelry, so I asked: ‘O Messenger of Allah, is this considered hoarding?’ He said: ‘Whatever reaches the amount on which charity is due and its charity is paid is not considered hoarding.’” [Narrated by Malik and Abu Dawud, Al-Hakim included it in his Mustadrak and said: “It is authentic according to the conditions of Bukhari, but he did not narrate it.”]