Masarautar dabbobi tana da nau'o'i da yawa. Mutane sun yi amfani da wasu kaɗan daga cikinsu. Wannan ne abin da Larabawa ke kira al-an'am. Raƙuma, shanu, bauna, tumaki, da awaki, duk suna cikin abin da Allah ya ba bayinsa. Amfanin su an ambace shi a wurare da dama a cikin Littafinsa Mai Tsarki. A cikin suratun Nahl - wanda wani lokaci ake kira suratul An'am (dabbobin gida) - Allah ya ce "kuma dabbobi ya halitta muku, daga cikinsu kuna samun dumi, da fa'idodi masu yawa, kuma daga namansu kuke ci. Kuma kuna samun daraja da kyau a cikinsu yayin da kuke kwaso su gida da yamma, da kuma yayin da kuke kai su kiwo da safe, Kuma suna ɗaukar nauyinku zuwa ƙasashen da ba za ku iya kaiwa ba sai da wahala mai tsanani, domin Ubangijinku Mai jinƙai ne, Mai rahama ƙwarai,"1 Haka kuma "kuma a cikin dabbobi akwai alama mai koyarwa a gare ku, daga abin da ke cikin cikinsu, tsakanin ɗanɗano da jini, muna shayar da ku madara, tsarkakakkiya mai daɗi ga masu sha,"2 "kuma ya sanya muku, daga fatun dabbobi, alfarwori don zama, waɗanda kuke samun sauƙinsu da saukin ɗauka idan kuna tafiya da lokacin da kuka tsaya, da kuma daga ulunsu, da zarurukansu masu laushi, da gashinsu, kayan daki da abubuwa domin jin daɗi har zuwa wani lokaci"3. A cikin suratu Yasin, "Shin ba su gani ba cewa mun halitta musu, daga abubuwan da hannayenmu suka yi, dabbobi waɗanda suke ƙarƙashin ikonsu? Kuma mun sanya su masu biyayya gare su: daga cikinsu akwai waɗanda suke ɗauka, kuma daga cikinsu suke ci, kuma suna da wasu amfanoni daga gare su, kuma suna samun madara su sha. Shin ba za su yi godiya ba?".4 Allah ne ya siffanta wannan dabbobin gida don amfanin mutane, kuma Ya sanya su masu biyayya ga mutane, domin su hau su kuma su amfana da fatarsu da gashinsu. Ba abin mamaki ba ne da Allah ya umarci mutane su yi godiya.

The animal kingdom has many species. Mankind has made use of only a few of them. This is what is known by Arabs as al an'am. Camels, cows, buffalo, sheep, and goats, are all part of what God bestowed on His servants. Their benefits are mentioned in several places in His Holy Book. In sura al Nahl - sometimes called sura al An'am (livestock) - God says "and cattle He has created for you, from which ye derive warmth, and numerous benefits, and of their meat ye eat. And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning, And they carry your heavy loads to lands that ye could not otherwise reach except with souls distressed, for your Lord is indeed most kind, moat merciful,"1 Also "and buried in cattle will ye find an instructive sign, from what is within their body between excretions and blood, we produce for your drink, milk, pure and agreeable to those who drink it,"2 "and made for you, out of the skins of animals, tents for dwellings, which ye find so light and handy when in travel and when ye stop, and out of their wool, and their soft fibers, and their hair, furniture and articles for all convenience to serve you for a time"3. In sura Yasin, "See they not that we have created for them among the things which our hands have fashioned, cattle which are under their domination. And that we have subjected them to their use: of them some do carry them and some they eat, and they have other profits from them besides, and they get milk to drink. Will they not then be grateful?".4 God fashioned this livestock for mankind, and He subjects then to humans to ride and to make use of their skin and hair. It is not surprising that God asks people to be thankful.

Mafi bayyana kuma mafi amfani daga cikin godiya da Alkur'ani Mai Girma da Sunnah tsarkakakkiya ta Annabi ﷺ suka yi kira zuwa gare ta, shi ne wajibcin zakka. An ƙayyade nisabinta da adadin kason ta, ana aika masu karɓar zakka kowace shekara zuwa ga masu dabbobi, kuma an yi gargaɗi ga waɗanda suka ƙi biyanta. Dabbobi, musamman raƙuma, su ne dukiya mafi amfani ga Larabawa a zamanin Annabi ﷺ. Saboda haka, Sunnah ta ƙayyade nisabinsu da kason zakkarsu a sarari. A ƙasashe da yawa a yau, musamman ƙasashen Musulmi, dabbobi har yanzu suna wakiltar ɗaya daga cikin mafi muhimmancin dukiyar ƙasa da tushen samun kuɗin shiga.

The most obvious and practical thankfulness urged by the Holy Qur'an and the purified tradition of the Prophet (p) is the obligation of zakah. Its nisab and rates are determined, collectors are sent every year to owners of cattle, and warning to those who refuse its payment is put forth. Livestock, especially camels, were the most useful asset for the Arabs at the time of the Prophet (p). Consequently, Sunnah determined their nisab and rates very clearly. In many countries today especially Muslim countries, livestock still represent one of the most important national assets and source of income.

Sassan da ke biye suna ƙoƙarin bayar da cikakken bayani game da zakkar dabbobi.

The following sections attempt to provide full account of zakah on livestock.

Ba a sanya zakkar dabbobi a kan kowace adadi da nau'i ba. Akwai wasu sharuɗɗa da ya kamata a cika domin dabbobi su wajaba a biya zakka a kansu, waɗanda aka lissafa a nan:

Zakah is not imposed on livestock of all quantity and kind. There are certain conditions that should be fulfilled for the zakatability of livestock which are ennumerated here:

Sharadin farko shi ne nisab, domin zakka tana kan masu arziki ne kawai, kuma ba kowane mai dabbobi ne yake da arziki ba. Dole ne a sami wata iyaka da idan mutum ya kai ta, ana ɗaukarsa mai arziki. Wannan iyaka ita ce nisab. Ita ce raƙumi biyar, bisa yarjejeniyar Musulmai baki ɗaya tsawon ƙarnuka. Babu zakka wajibi a kan abin da bai kai raƙumi biyar ba. Nisab na tumaki kuma arba'in ne, shi ma bisa yarjejeniyar baki ɗaya. An ƙayyade nisab ta hanyar maganganun Annabi ﷺ, da aikinsa na zahiri, da kuma aiwatarwar halifofinsa. Nisab na shanu kuwa yana bambanta daga biyar zuwa talatin da biyu zuwa hamsin, gwargwadon makarantar fiqhu da mutum ya bi.

The first condition is nisab, since zakah is only on the rich, and not every owner of livestock is rich. There always should be a limit above which persons are considered rich. This limit is nisab. It is five camels by unanimous agreement of Muslims for centuries. There is no obligated zakah for anything below five camel, nisab for sheep is forty sheep, also unanimous. Nisab is determined by sayings of the Prophet (p), by his actual practice and by the application of his successors. Nisab for cows varies from five to thirty-two to fifty, depending upon the school of jurisprudence one adopts.

An wannan ya zo ne da ingantaccen isnadi daga Annabi (ﷺ) da halifofinsa. Suna aika masu karɓar zakkah sau ɗaya a kowace shekara domin su ƙidaya dabbobi. An nuna a babin da ya gabata cewa sharadin wucewar cikakkiyar shekarar wata ga dukiyar da ba ta samun riba ya samu yarjejeniyar malamai baki ɗaya. Ana iya ƙara a nan cewa mafi yawan malaman da suka tabbatar da wannan sharadi a kan kuɗin shiga da aka samu ba sa buƙatar sa a kan 'ya'yan dabbobin da suka haihu a cikin shekara, suna kuma karɓar cewa shekarar da za a biya zakka a kanta ga 'ya'yan ita ce shekarar uwayensu.

This is reported authentically from the Prophet (p) and his successors. They used to send zakah collectors once every year to take the count on livestock. It was shown in the previous chapter that the condition of the passage of one full lunar year for non-earned assets is accepted unanimously. One can add here that the majority who assert this condition on earned income do not require it on the offspring of livestock that result from reproduction during the year, and accept the zakatable year for offspring to be that of their mothers.

Dabbobin kiwo da ake kiwo a filaye ba tare da kashe kudi ba su ne wadanda ake kiwonsu a makiyaya na halitta, marasa kudi, mafi yawan lokacin shekara, domin haihuwa, madara, da kuma samun karin nauyi.5 Akasin kiwon makiyaya na halitta shi ne sayen abinci.

Pastured livestock are those that are grazed on natural and cost-free pasture land during the major part of the year for the purpose of breeding, milking, and putting on weight.5 The opposite of natural grazing is buying feed.

Sharaɗin ya cika idan dabbobi suna kiwo a dabi'ance mafi yawan shekara.

The condition is satisfied if livestock is pastured naturally most of the year.

Ya kamata a yi kiwo domin samun kiwo, haihuwa, da hallaka madara; saboda haka idan an yi shi domin hawa ko ci na kashin kai, to wadannan dabbobi ba su da zakka, domin irin wannan tanadi yana cire dabbobi daga zama kadarorin kiwo ya mayar da su cikin rukunin amfanin kashin kai wanda ba shi da zakka, kamar yadda za a nuna a sashe na gaba.

Pasturing should be made for the purpose of growth, reproduction, and milking; thus if it is made for the purpose of personal riding or eating, these animals are not zakatable, since such allocation removes animals from being growth assets and put them in the category of personal use which is not zakatable as shall be shown in the next subsection.

Dalilin wannan sharadi shi ne cewa zakka wajibi ne a kan abin da ya rage, abin da mutane za su iya bayarwa cikin sauki, bisa ga ayar, "ku karɓi abin da ya rage"⁶ da ayar "idan suka tambaye ka me za su ciyar, ka ce abin da ya rage"⁷, wato, a kan abin da ba ya kashe kuɗi mai yawa kuma yana ƙaruwa da sauri. Wannan kuma ba zai cika ba sai idan dabbobin da ake kiwo suna cin abinci kyauta, domin dabbobin da ake ciyar da su da kuɗi suna da tsada, wanda hakan ke sa wa mutane wahala su bayar da su a matsayin zakka.

The reason for this condition is that zakah is obligated on the surplus, what is easy for persons to pay, in accordance to the verse, "take the surplus"6 and the verse "when they ask you what to spend, say the surplus"7, that is, on what does not cost much and grows rapidly. This can only be fulfilled if the animals pastured cost-free, since artificially fed animals have high cost, which makes it hard for people to give then away as zakah.

Wannan sharaɗi an samo shi ne daga abin da Ahmad, al-Nasa'i, da Abu Daud suka ruwaito daga Bahz bin Hakim, daga mahaifinsa, daga kakansa, wanda ya ce: Na ji Manzon Allah ﷺ yana cewa game da raƙuma masu kiwo a filin Allah (ba tare da kashe kuɗi ba), ga kowace arba'in akwai ɗaya a matsayin zakka ... da sauransu. Wannan magana wasu manyan malamai sun tabbatar da ingancinta. Kalmar "masu kiwo a filin Allah ba tare da kashe kuɗi ba" a nan tana nuna cewa raƙumin da ake ciyarwa da abinci na wucin gadi ba sa cikin wajibcin zakka; in ba haka ba, ƙara wannan siffa ba zai da ma'ana ba, kuma Manzon Allah ﷺ ba ya magana a banza. A bayyane yake daga wannan magana cewa raƙumin da aka siffanta da kiwo a filin Allah ba tare da kashe kuɗi ba sun bambanta da waɗanda ba haka suke ba.

Wannan shi ne sharadi na huɗu na wajibcin zakka a cikin dabbobi. Yana nufin cewa kada a yi amfani da su wajen noma, ɗaukar ruwa ko kaya, hawa, da sauransu. Wannan sharaɗi yana shafar raƙuma da shanu kawai. Abu Ubaid ya ruwaito daga 'Ali cewa: "Babu sadaqah a kan shanu masu aiki." Haka nan akwai wata riwaya daga Jabir bin 'Abd Allah wanda ya ce: "Dabbobin da ake amfani da su wajen noma ba su da zakka." Abu Daud, a cikin littafinsa Sunan, ya ruwaito daga Zuhair: "Abu Ishaq ya gaya mana daga 'Asim bin Damurah da al-Harith daga 'Ali (Zuhair ya ce: "Ina tsammani daga Annabi ﷺ") cewa ya ce: "Ku kawo mini kashi ɗaya cikin goma na kwata, wato a kan kowace dirhami arba'in dirhami ɗaya..." Ya ci gaba da cewa: "Kuma babu wani abu da ya wajaba a kan dabbobi masu aiki." Ibn Abi Shaibah ya ruwaito wannan shi ma, yana danganta shi ga Annabi ﷺ, kuma 'Abd al-Razzaq, a cikin littafinsa al-Musannaf, ta hanyar al-Thawri da Mamar, ya ruwaito shi daga 'Ali kawai.12

This is the fourth and last condition for zakatability of livestock. It means that they should not be used for cultivation, carrying water or loads or riding, etc. This condition only applies to camels and cows. Abu Ubaid reports from 'Ali, that " There is no sadaqah on working cows."There is also a report that Jabir bin 'Abd Allah said "Animals working in cultivation are not zakatable."11 Abu Daud, in his Sunan, reports from Zuhair "We are told by Abu Ishaq from 'Asem bin Damurah and al Harith from 'Ali, (Zuhair said "I think from the Prophet") that he said, "Bring me one-fourth of a tenth, i.e. on each forty dirhams one dirham..." and he continued, "and there is nothing due on working animals." This is reported also by Ibn Abi Shaibah linked to the Prophet, and by 'Abd Al Razzaq, in his Musannaf, via al Thawri and Mamar as from 'Ali only.12

Irin wannan rahoto yana zuwa daga Ibrahim, Mujahid, al-Zuhri, Umar bin 'Abd al-Aziz, da wasu sahabbai na Tabi'ai.13 Haka kuma ra'ayin Abu Hanifah ne, al-Thawri, al-Shafi'i, da kuma Zaidiyya. Ra'ayin al-Layth ne kuma dangane da shanu kawai.

Similar reports exist as coming from Ibrahim, Mujahid, al Zuhri, Umar bin 'Abd al Aziz, and some other Followers.13 It is also the view of Abu Hanifah, al Thawri, al Shafi'i, and the Zaidis. It is the opinion of al Layth as far as cows are concerned.

Abu 'Ubaid, Sa'id bin Abd al Aziz al Tanukhi, al Zuhri, Malik, al Thawri: names kept as written. Hujjah biyu ne ke goyon bayan waɗannan riwayoyi da wannan ra'ayi. Na farko shi ne ƙa'idar cewa kadarorin da aka ware domin amfanin kai da hidima ba sa wajaba zakka, kuma bisa irin wannan dalili dabbobin da aka ware domin noma, ko domin sufuri na kai, bai kamata a wajaba zakka a kansu ba. A bayyane yake cewa irin waɗannan dabbobi ba su cikin kadarorin da ake saka wa jari domin samun riba.

Ijma'in Musulmai baki ɗaya, da kuma wasu ingantattun maganganun Manzon Allah ﷺ da rahotannin sahabbansa, sun nuna cewa nisabin raƙuma da adadin zakkar da ake bayarwa a kansu sune kamar haka:

The unanimous agreement of Muslims, as well as several correct sayings of the Messenger of God (p) and reports from his Companions indicate nisab of camels and the rates of nisab on them are as follows:

Akwai ijma'i a kan wannan jadawali,l9 sai dai wata riwaya daga 'Ali cewa a kan raƙuma 25 akwai tumaki biyar, kuma a kan raƙuma 26 akwai rakumin mace ɗaya mai shekara ɗaya zuwa biyu.20 Ibn al-Mundhir ya ce: Ijma'i ba ya karyewa, domin abin da aka riwaito daga 'Ali ba shi da inganci. Maganar Anas a kan waɗannan adadi da yawan zakka daidai ne, kuma akwai yarjejeniya baki ɗaya a kan abin da ya ƙunsa.21 Fiye da raƙuma 120, ra'ayin mafi yawan malamai shi ne cewa a kowane ƙarin raƙuma 50 ƙarin zakka shi ne rakumin mace mai shekara uku zuwa huɗu, yayin da a kowane ƙarin raƙuma 40 ƙarin zakka shi ne rakumin mace mai shekara biyu zuwa uku.22 Ga yadda hakan yake a cikin teburin da ke biye:

There is ijma on this schedule,l9 except for a report from 'Ali that on 25 camels there is five sheep and on 26 camels there is one female camel between one and two years old.20 Ibn al Mundhir says. The unanimity is net broken, because what is reported from 'Ali is not authentic. The saying of Anas on these quantities and amounts is correct and there is a unanimous agreement on its content.21 For more than 120 camels the majority's view is that for each additional 50 camels the additional amount of zakah is a female camel between three and four years old while on each additional 40 camels the additional amount of zakah is a female camel between two and three years old.22 This is shown in the following table :

Ta hanyar teburin nan ana iya gani cewa ga manyan adadi, karuwar kasa da raƙuma goma ba ta shafar adadin zakka. Da zarar an ƙara goma, sai a hau mataki ɗaya sama a adadin zakkar da ake bayarwa bisa ga ƙa'idar da aka ambata a sama. Daga waɗannan teburan guda biyu a bayyane yake cewa idan mutum yana da raƙuma ƙasa da biyar, to babu zakka. Da zarar sun kai biyar, adadin da ake bi shi ne tunkiya ɗaya. Marubucin al-Mabsut ya nakalto wani malami yana cewa, "wannan yana nufin an la'akari da darajar dabbobin." Raƙuma masu shekara tsakanin ɗaya zuwa biyu an taɓa sayar da su a dirhami arba'in, tunkiya kuma a dirhami biyar, don haka raƙuma biyar daidai suke da dirhami 200, kuma daidai suke da tunkiya arba'in. Wannan yana nuna cewa mafi ƙarancin adadin da ake wajabta zakka a kansa ga raƙuma, da tumaki, da kuɗin azurfa, ɗaya ne. Ibn al-Humam a al-Fath da Ibn Nujaim a al-Bahr sun amsa cewa akwai wata magana da ke cewa: "Duk wanda aka wajabta masa ya bayar da raƙumi na wani shekaru a matsayin zakka, amma bai mallaki wanda yake a wannan shekarun ba, zai iya biya a madadinsa da matsakaicin dirhami 10 a maimakon tunkiya, idan bai da tunkiya." Wannan nassi ne bayyananne da ya saɓa wa bayanin al-Sarakhsi. Maganar da ake magana a kanta an ruwaito ta a al-Bahr daga Anas.

It is seen from the table that for big numbers, an increase of less than ten camels does not affect the amount of zakah. Once it is increased by ten, then you go one step higher in the amount of zakah due according to the same rule mentioned above. It is obvious from these two tables that if the number of camels owned is less than five then there is no zakah. Once they reach five , the amount due is one sheep. The author of al Mabsut quotes a scholar as saying, "this means that the value of the livestock is considered. Camels between one and two years old used to be priced at forty dirhams and a sheep at five dirhams, so five camels equal 200 dirhams also equal 40 sheep. This implies that the minimum for zakatability of camels, sheep, and silver money is the same. Ibn al Humam in al Fath and Ibn Nujaim in al Bahr reply, there is a saying that states "Whoever is obliged to give as zakah a camel of a certain age group, but does not own any in that age, can pay in substitution on the average of 10 dirhams for a sheep, if he does not have a sheep. This is an explicit text that contradicts the explanation of al Sarakhsi.24 The saying referred to is reported by al Bahr from Anas.

Shari'ah ta wajabta zakkar raguna a matsayin zakka ga raƙuma idan adadin raƙuman da ake biyan zakka a kansu bai kai 25 ba, sai dai yawanci ana biyan zakka daga irin wannan nau'in dukiyar da ake biyan zakka a kanta.

Shari'ah obligates sheep as zakah on camels if the number of zakatable camels is lees than 25, though usually zakah is paid out of the same kind of the zakated assets.

Anas ya ruwaito cewa Abu Bakr, mai gaskiya, ya rubuta wannan wasiƙa lokacin da ya aike shi zuwa Bahrain:

Anas narrated that Abu Bakr, the Truthful wrote this message when he sent him to Bahrain:

Da sunan Allah, Mai rahama, Mai jinƙai. Wannan ita ce wajibcin sadaka da Manzon Allah ﷺ ya wajabta wa Musulmi, kamar yadda Allah ya umarce shi.

In the name of God, most merciful, most gracious. This is the obligation of sadaqah imposed on Muslims by the Messenger of God (P), as ordained to him by God.

Duk wanda aka nemi ya biya bisa ga waɗannan ƙa'idodi, to sai ya bayar, kuma duk wanda aka nemi ya biya fiye da haka sai ya ƙi. Ga kowane raƙuma ashirin da huɗu ko ƙasa da haka, ana biyan zakka da tumaki. Ga kowane raƙuma biyar, ana buƙatar tunkiya ɗaya. Idan sun kai raƙuma ashirin da biyar zuwa talatin da biyar, ana buƙatar raƙumar mace ɗaya, mai shekara ɗaya zuwa biyu. Daga talatin da shida zuwa arba'in da biyar, ana buƙatar raƙumar mace ɗaya mai shekara biyu zuwa uku.

Whoever is asked to pay it according to these rules must give it, and whoever is asked to pay more should refuse. On each 24 camels or less, zakah is due in sheep. On each five camels, one sheep is required. Once they reach 25 and up to 35 one female camel, one to two years old, is required. From 36 to 45, there is one she-camel two to three years old.

Idan adadinsu ya kai 46 zuwa 60, za a biya rakumi mace ɗaya ’yar shekara uku zuwa huɗu, wadda za a iya hayayyafawa. Idan ya kai 61 zuwa 75, za a biya rakumi mace ɗaya ’yar shekara huɗu zuwa biyar. Idan ya kai 76

If they reach 46 to 60, there is one she-camel three to four years old due, one that can be bred. If they reach 61 to 75, one she-camel four to five years old is due. If they reach 76

Har zuwa 90, akwai raƙuma mata biyu masu shekara biyu zuwa uku da ake bin su. Idan sun kai 91 zuwa 120, akwai raƙuma mata biyu masu shekara uku zuwa huɗu da ake bin su. Idan sun wuce 120, to, duk bayan kowace 40

to 90, there is two she-camels two to three years old due. If they reach 91 to 120, there are two she-camels, three to four years old due. If they are more than 120, for each 40

Akwai raƙumar mace guda ɗaya mai shekara biyu zuwa uku, kuma ga kowane raƙumi hamsin akwai raƙumar mace guda ɗaya mai shekara uku zuwa huɗu. Mutumin da yake da raƙuma har huɗu ba shi da zakka a kansu sai dai idan ya bayar da ita da yardar kansa, amma idan sun kai raƙumi biyar, to tumaki ɗaya ne ya wajaba a kansu a matsayin zakka. A cikin sadakar tumaki, idan suna kiwo a filaye ba tare da kashe kudi ba, kuma adadinsu ya kama daga tumaki arba'in zuwa dari da ashirin, to tunki ɗaya ne ya wajaba. Idan kuma sun wuce dari da ashirin har zuwa dari biyu, to tumaki biyu ne suka wajaba.

Na yi nuni a baya cewa akwai ra'ayoyi daban-daban tsakanin malaman fiqh game da zakkar raƙumi fiye da 120. Malik, da Shafi'i, da Ahmad, da mafi yawan malamai, suna ganin cewa adadin shi ne raƙumi mace ɗaya mai shekara uku zuwa huɗu, a kowace ƙari ta 50, da kuma raƙumi mace ɗaya mai shekara biyu zuwa uku, a kowace ƙari ta 40, kamar yadda yake a cikin saƙon Abu Bakar da Umar, wanda Anas da Ibn Umar suka ruwaito a jere.39 Haka kuma yana cikin saƙonnin Ibn Hazm da Ziyad bin Labid zuwa ga mutanen Hadramaut,40 da kuma maganar Annabi ﷺ: "Idan suka wuce 120, to a kowace 40 raƙumi mace ɗaya mai shekara biyu zuwa uku, a kowace 50 kuma raƙumi mace ɗaya mai shekara uku zuwa huɗu." Wasu nau'ikan wannan magana wanda mai ruwaitowa ɗaya ya taƙaita ta, sun zo da cewa, "A kowace 50 raƙumi mace ɗaya..." ba tare da ambaton adadin kowace ƙari ta 40 ba, amma nau'ikan ruwayoyin daban-daban suna cika juna.

I pointed out earlier that there are varying views among jurists on zakah on above 120 camels. Malik, Shafi'i, Ahmad, and the majority consider the rate to be one female camel, three to four years old for each additional 50, and one female camel, two to three years old, for each additional 40,39 as mentioned in the message of Abu Bakr and 'Umar narrated successively by Anas and Ibn 'Umar. The same also appears in the messages of Ibn Hazm and Ziad bin Labid to the people of Hadramut,40 in the words of the Prophet (p) "If they exceed 120, then for each 40 one female camel two to three years old, and for each 50 one female camel three to four years old". Some versions of the last saying are summarized by that narrator, as "In each 50 one female camel ..." without mentioning the rate for each additional 40, but the different versions complete each other.

Al-Nakha'i, Al-Thawri, da Abu Hanifah41 sun ce: "Ga abin da ya wuce 120, sai mu fara adadin daga farko, watau, ga karin raƙuma biyar zuwa 24, adadin shi ne tunkiya ɗaya ga kowane raƙuma biyar, sannan ga karin raƙuma 25, zakkar da ake bin mutum ita ce ƙaramar raƙumar mace, mai shekara ɗaya zuwa biyu, da sauransu." Teburin da ke biye yana nuna adadin da ake bin mutum bisa ga wannan ra'ayi:

Al Nakha'i, Al Thawri, and Abu Hanifah41 say that "for what is above 120, we start the rates from the beginning, i,e., for an additional five to 24 camels, the rate is one sheep for each 5 camels, and for an additional 25 camels zakah due is one female camel, one to two years old, etc."The following table shows the amount due according to this opinion:

Bayan 200, adadin yana maimaita kansa: raƙumi ɗaya don kowane ƙarin raƙumi biyar, kuma duk lokacin da adadin raƙumai masu wajabta zakka ya kai hamsin, zakkar da ya kamata a bayar a kansu ita ce raƙumar mace ɗaya mai shekara uku zuwa huɗu.

After 200 the rate repeats itself, one sheep for each additional five camels, and each time the additional zakatable camels reach fifty, the amount of zakah due on it is one female camel three to four years old.

Hanafawa suna jayayya cewa Abu Daud ya ruwaito shi a matsayin mursal [magana da sarkar isnadinta ba ta ambaci sunan sahabin da ya ruwaito ta ba], Ishaq a cikin Musnad dinsa, da al-Tahawi a cikin Mushkel dinsa, daga Hammad bin Salamah, wanda ya ce: "Na ce wa Qais bin Sa'd ya samo mini wasikar Muhammad bin Hazm, sai ya ba ni wata wasika wadda ya ce ya karbe ta daga Abu Bakr bin Muhammad bin Hazm, wanda ya ce Annabi (ﷺ) ya rubuta ta ga kakana. Na karanta ta na samu a cikinta adadin zakkar raƙuma..." sannan ya ci gaba da ruwayar har zuwa: "Idan sun wuce 120, to a kowace 30 za a biya sa mace mai shekara uku zuwa hudu. Don karin, sai a sake farawa da adadin tun daga farko, kuma ga abin da bai kai 25 ba daga cikin karin raƙuma, zakka tana cikin tumaki, tunkiya daya ga kowane biyar." Wannan ya zo ne a cikin Nasb al-Rayah na al-Zaila'i. Haka nan Asim bin Damurah ya ruwaito irin wannan daga Ali, wanda aka danganta shi ga Annabi (ﷺ) kuma ya tsaya a Ali, kuma an ruwaito Ibn Mas'ud ya fadi irin wadannan abubuwa. Ibn Rushd ya ce Hanafawa sun yi jayayya cewa irin wannan hukunci ba za a iya yanke shi ba sai da umarnin Annabi (ﷺ), domin ba abu ba ne da za a iya fitar da shi ta hanyar kiyasi.44

The Hanafites argue that Abu Daud reports as mursal [saying in whose chain the name of the reporting Companion is not mentioned], Ishaq in his Musnad and al Tahawi in his Mushkel from Hmmad bin Salamah, who said, "I told Qais bin Sa'd to get me the message of Mohammad bin Hazm, so he gave me a letter which he said he took from Abu Bakr bin Mohammad bin Hazm, who said that the Prophet (p), wrote it to my grandfather. I read it and found in it the rates of zakah on camels... " and he narrated the saying until, "Once they exceed 120 make due on each 30 one female camel three to four years old. For the increments, restart the rates from the beginning, and for what is less than 25 camel increments, the amount of zakah is due in sheep, one sheep for each five." This is reported in Nasb Al Rayah by al Zaila'i.42 A similar version is narrated by 'Asem bin Damurah from Ali, linked to the Prophet as well as ending at 'Ali,43 and Ibn Mas'ud is reported to have said similar things. The Hanafites are said by Ibn Rushd to have argued that such a thing cannot be decided but by instructions from the Prophet, because it is not anything that can be deducted by analogy.44

Abu Ja'far al-Tabari ya bayyana wata ra'ayi ta uku, mai sasanta ra'ayoyin, inda ya ce dukkan ra'ayoyin biyu halal ne, kuma ya rage ga hukumar karbar zakka ta zabi wacce za ta aiwatar.52 A ra'ayina wannan hanya ta fi kyau, domin ba za a dauki abin da hadisi ya kunsa a matsayin wanda aka soke kuma aka warware ba matukar akwai ko da kankanin damar sasanta dukkan rahotannin da suka zo daga Annabi ﷺ. Sasantawar da al-Tabari ya gabatar tabbas abar karba ce, idan aka tuna cewa tantance shekarun raƙuma da adadin da ake biya a matsayin zakka an yi shi ne domin sauƙaƙa lissafin zakka, biyanta da karbarta, da kuma sauƙaƙa hanyoyin aiki, ta yadda hukumar karbar zakka za ta iya amfani da hukuncinta.

Abu Ja'far al Tabari expresses a third, reconciling view, stating that both opinions are acceptable, and it is up to the zakah collection agency to select which view to apply.52 In my opinion this is a better approach, since one should not consider the content of a saying superseded and annulled if there is the slightest chance of a reconciliation of all the reports from the Prophet (p). The reconciliation proposed by al Tabari is undoubtedly acceptable if we keep in mind that the determination of ages and quantity of camels due as zakah is meant to facilitate zakah calculation, payment, and collection, and to simplify the procedures so that the zakah collecting agency can exercise some discretion.

Idan aka duba nau'o'in sakonni daban-daban game da zakka da aka ruwaito daga Manzon Allah (ﷺ) da kuma halifofinsa masu shiryarwa, za a ga akwai ɗan bambance-bambance. Misali, shin bambancin daraja tsakanin raƙumi masu shekaru daban-daban shi ne dirhami goma (ko tumaki biyu) ko dirhami ashirin (ko tumaki biyu)?53 Ta yaya za a bayyana bambancin da ke tsakanin wasiƙar 'Ali da waɗanda ke na Abu Bakr da 'Umar? An sani cewa ruwaitar da aka danganta wa 'Ali ga Annabi (ﷺ) ba ta da inganci, amma kuma an sani cewa sigar da ke cewa magana ce ta 'Ali da kansa ita ce ingantacciya. Ta yaya 'Ali zai saɓa da wasiƙar Annabi (ﷺ)? Ta yaya shi, wanda ya rayu a zamanin Abu Bakr da 'Umar, ba zai san wasiƙunsu da aikinsu ba? Shin ya yi imani cewa yana da bayanin da ya fi wanda ke cikin ɗayan wasiƙar ƙarfi?

Looking at the different versions of messages about zakah reported from the Messenger of God (p), and his Wise Successors, one would find some minor differences. An example is whether the difference in value between different age camels is ten dirhams (or two sheep) or twenty dirhams (or two sheep)53. How can the difference between the letter of 'Ali and those of Abu Bakr and 'Umar be explained? It is known that the report of 'Ali is incorrect as linked to the Prophet (p), but it is also known that the version stating that it is a saying of 'Ali himself is correct. How could 'Ali differ with the letter of the Prophet (p)? How could he, who lived the era of Abu Bakr and 'Umar not be aware of their letters and application? Did he believe that he had information which superseded that contained in the other letter?

Ra'yina a cikin wannan batu shi ne cewa dukkan wadannan tambayoyi ana amsa su da "a'a", kuma da alama akwai bukatar a sake fassara wadancan bambance-bambance kadan. Ni na yi imani cewa wasu daga cikin wadannan kayyadaddun farashi, kamar darajar tunkiya a azurfa, Annabi (ﷺ) ya bayar da su ne a matsayinsa na shugaban kasa. Farashinsu a zamaninsa ya kasance kusan dirhami goma ga tunkiya daya. An sani cewa farashi kan canza daga lokaci zuwa lokaci, don haka lokacin da Annabi (ﷺ) ya ce dirhami ashirin ga tunkiya biyu, yana bayyana farashin zamaninsa ne. A lokacin halifancin Ali, farashin tunkiya ya sha bamban, sai ya bayar da farashin dirhami goma ga tunkiya biyu. Wannan ba take maganar Annabi (ﷺ) ba ce, sai dai aikace-aikacen ka'idar da Annabi (ﷺ) ya yi amfani da ita ga abin da ya dace da zamanin Ali. Wannan fassarar, a ra'ayina, ta fi duk wani yunkuri na watsi da wani daga cikin rahotannin da suka sabawa juna, kamar abin da Yahya bin Ma'in ya yi lokacin da ya ce babu wani abu daidai da aka ruwaito game da kayyade adadin zakka da yawanta. Ibn Hazm ya yi tsananin raddi kan wannan ikirari, yana tambaya yadda mutum kamar Ibn Ma'in zai fadi irin wannan magana ba tare da ko da kadan daga hujja ba. Wani mai nazari daga cikin Turawan Orientalists, kamar Schacht, ya yi amfani da wannan ikirari fiye da kima a kokarinsa na kin amincewa da dukkan maganganun gaskiya kan zakka.

Shanu, wadanda mutane ke amfani da su wajen noman ƙasa, samun nama da madara, wata ni'ima ce daga Allah ga bayinsa. Amfanin wannan nau'in dabba ya kasance mai girma har a wasu lokuta wasu al'ummomi, kamar tsoffin Masarawa da Hindu na zamani, sun bautawa wannan dabba.

Cows, used by mankind for land cultivation, meat and milk, are another bounty of God on His servants. The usefulness of this species was so great at times that some peoples, such as the ancient Egyptians and contemporary Hindus worshiped this animal.

Duk masana shari'ar Musulunci sun hada da buffalo tare da shanu, kamar yadda Ibn al-Mundhir ya bayyana.

Buffalo is counted with the cows by all Muslim jurists, as stated by Ibn al Mundhir.

Zakah a kan shanu wajibi ne ta hanyar Sunnah da Ijma'i. Bukhari, a cikin littafinsa mai inganci, ya ruwaito daga Abu Dharr cewa: "Na zo wurin Annabi (p)58 sai ya ce: 'Na rantse da Wanda ran raina yake a hannunsa,' ko kuma 'Na rantse da wanda babu wani Ubangiji sai shi.' Babu wani mutum da yake da raƙuma, shanu ko tumaki, ba ya biya haƙƙinsu ba, face a Ranar Alƙiyama za a tattake shi da su a cikin girmansu da nauyinsu. Za su taka shi da kofatonsu, su kuma buge shi da ƙahoninsu, kuma idan na ƙarshe ya gama da shi, sai a mayar da na farko, har sai an yi hukunci tsakanin mutane duka." Imam al-Bukhari ya ce: "An kuma ruwaito shi ta hanyar Bakir daga Abu Salih daga Abu Hurairah daga Annabi (p)." Haƙƙin da aka ambata a cikin hadisin yana nufin zakah kafin kowane abu. Zakah ita ce haƙƙin da ake biya a kan dukiya, kamar yadda Abu Bakr ya bayyana a lokacin yaƙi da waɗanda suka ƙi biyan zakah, kuma Umar da sauran Sahabbai duka sun amince da wannan bayani (wanda al-Bukhari da Muslim suka ruwaito). A cikin ruwayar Muslim an yi amfani da kalmar "zakah" a maimakon kalmar "haƙƙi", haka kuma Musulmai a dukan zamanai sun tabbatar baki ɗaya cewa zakah wajibi ce a kan shanu, kuma babu malami ko ɗaya da ya saɓa wa hakan. Sai dai akwai bambance-bambance wajen tantance nisab da kuma adadin zakah a kan shanu.

Zakah on cows is obligated by Sunnah and Ijma. Bukhari, in his correct collection, reports from Abu Dharr "I came to the Prophet (p)58 and he said 'I swear by He who holds my soul in His hand,' or 'I swear by the one beside whom there is no God. No man who has camels, cows or sheep and does not pay their right due but on the Day of Judgement will be trampled by them at their largest and heaviest. They will be stepping on him with their hooves and ramming him with their horns, and when the last one is done with him the first is brought back until judgement has been given to all people." Imam al Bukhari said "It is also narrated by Bakir from Abu Saleh from Abu Hurairah from the Prophet (p). The "right due" mentioned in the saying means zakah before any other thing. Zakah is the right due on wealth as defined by Abu Bakr at the time of fighting those who rejected zakah, this definition was approved by 'Umar and all other Companions, (reported by al Bukhari and Muslim). In the version reported by Muslim the word "zakah" is used in place of the word "right due", moreover, Muslims through all generations have unanimously confirmed that zakah is obligated on cows. Not a single scholar disagrees.59 There are however, differences in determining nisab and zakah rates on cows.

Babu wata magana ingantacciya da ta bayar da nisab da adadin zakkar shanu kamar yadda muka gani ga raƙuma. Wannan na iya kasancewa saboda shanu sun yi karanci a yankin Hijaz (kewayen Makka da Madina); kuma yana iya kasancewa saboda shanu suna kusa da raƙuma a girma da daraja, don haka Annabi ﷺ bai ƙayyade adadin zakkarsu ba bisa zaton kamancensu a fili. Amma kasancewar babu wata magana ingantacciya a kan wannan batu ya bar malamai da ra'ayoyi daban-daban game da ƙayyade nisab da adadin zakka.

There is no correct saying that provides us with the nisab and rates of zakah on cows as we have seen on camels. This may be because cows were rare in the area of Hijaz (around Makkah and Madinah); it may be also because cows are close in size and value to camels, so the Prophet did not determine their rates on the assumption of their obvious similarity. But the fact that there is no correct saying on the issue left the jurists with varying views on the determination of nisab and rates.

Matsayin da aka fi sani da shi wanda madhabai huɗu na fiqhu suka tabbatar shi ne cewa nisab shi ne 30

The reputed position upheld by the four schools of jurisprudence is that nisab is 30

cows, and there is no zakah obligated on fewer than 30 cows. For 30 cows, a one-year-old cow is due, and for 40 to 59 cows, one two-year-old cow is due. For 60 cows, two one-year-old cows are due; for 70 cows, a one-year-old and a two-year-old; for 80

cows, and there is no obligated zakah on less than 30 cows. For 30 cows, a one-year old cow is due, and for 40 to 59 cows there is one cow, two years old, due. For 60 cows, two one-year-old cows are due; for 70 cows, a one-year-old and a two-year-old; for 80

Shanu: ga shanu 90, shanu biyu masu shekara biyu; ga shanu 90, shanu uku masu shekara ɗaya; ga shanu 100, shanu ɗaya mai shekara biyu da shanu biyu masu shekara ɗaya; ga shanu 110, shanu biyu masu shekara biyu da shanu ɗaya mai shekara ɗaya, kuma ga shanu 120, shanu uku masu shekara biyu ko shanu huɗu masu shekara ɗaya.

cows, two two-year olds; for 90 cows, three one- year-olds; for 100 cows, one two-year old and two one-year-olds; for 110, two cows two year olds and one cow one year old, and for 120 cows, three two-year olds or four one-year olds.

Wannan ra'ayi ya dogara ne da hadisin da Ahmad ya ruwaito, da littattafai huɗu na Sunan: al-Tirmiżi, al-Nasa'i, Abu Dawud da Ibn Majah, daga Masruq, daga Mu'azu bin Jabal, wanda ya ce: "Manzon Allah ﷺ ya aike ni Yaman. Ya umarce ni da in karɓi daga kowacce shanu talatin, ɗan shekara ɗaya, kuma daga kowacce arba'in, ɗan shekara biyu." Al-Tirmiżi ya ce hadisin yana da kyau (hasan), kuma Ibn Hibban da al-Hakim sun tabbatar da ingancinsa. Ibn 'Abd al-Barr ya ce: "Sarkar isnadinsa tana da inganci, tana ci gaba, kuma ingantacciya ce," haka kuma Ibn Battal ya faɗi irin wannan magana. Ibn Hajar ya ce a cikin al-Fath: "Wajibi ne a bincika duk wani hukunci kan ingancin wannan hadisi, domin Masruq (tabi'i) bai taɓa haduwa da Mu'azu ba." Al-Tirmiżi ya ɗauke shi a matsayin mai kyau saboda akwai wasu hadisai da suke goyon bayansa, kamar wanda yake cikin al-Muwatta', daga Ṭawus, daga Mu'azu, amma Ṭawus ma bai taɓa haduwa da Mu'azu ba.61

This opinion relies on the saying reported by Ahmad and the four books of Sunan al Tirmidhi, al Nasa'i, Abu Daud and Ibn Majah from Masruq from Mu'adh bin Jabal who said "The Messenger of God, (p) sent me to Yemen. He instructed me to collect on each 30 cows, a one year-old cow, and on each 40 cows one two-year-old"60. This saying is graded as good by al Tirmidhi and as correct by Ibn Habban and al Hakim, Ibn 'Abd al Barr comments "Its chain is correct, continuous and authentic" and similar statement is made by Ibn Battal. Ibn Hajar said in al Fath "We need to scrutinise any ruling about the correctness of this saying, because Masruq [The follower] did not meet Mu'adh." al Tirmidhi considers it good because there are other sayings that testify with it, such as the one in al Muwatta, from Taus from Mu'adh, but Taus did not meet Mu'adh either.61

Ibn Jarir al-Tabari yana ganin cewa nisab na shanu dole ne ya zama shanu 50, cewa lallai babu shakka cewa ga kowane shanu 50 akwai zakka wajibi ta shanu daya. Duk abin da ke kasa da shanu 50 yana cikin sabani kuma ba shi da nassi bayyananne da ya goyi bayansa. Ibn Hazm a cikin al-Muhalla yana goyon bayan wannan ra'ayi bisa dalilai irin na al-Tabari. Ya ce: "Duk abin da yake cikin sabani, kuma ba a da nassi da ya sa shi wajibi, ba za a dora shi a kan mutane ba, domin hakan yana nufin kwace wani sashe na dukiyar Musulmi ba tare da tabbatacciyar hujja ta nassi ingantacce daga Allah ko daga Manzonsa ﷺ ba." Ya kuma ambato, ta hanyar sanadinsa, daga 'Amr bin Dinar, cewa: "Ma'aikatan karbar zakka na Ibn al-Zubair da na Ibn 'Auf suna karbar shanu daya daga kowane shanu 50, shanu 2 daga kowane 100, kuma fiye da haka, adadin shi ne shanu daya daga kowane 50." Wadannan ma'aikata suna gudanar da aikinsu a gaban Sahabbai da yawa a Madina, kuma wannan aiki ba a yi musu inkari a kansa ba.

Ibn Jarir al Tabari argues that nisab must be 50 cows, that if is undoubtedly unanimous that for each 50 cows there is an obligatory zakah of one cow. Anything below 50 is controversial and not supported by a clear text.69 Ibn Hazm in al Muhalla supports this opinion on the same grounds as al Tabari. He comments "Anything that is controversial and on which there is no text making it obligatory must not be imposed on people, because it means confiscating a part of a Muslim's wealth without being certain about its requirement by virtue of a correct text from God or His messenger (p).70 He went on to quote, through his own chain, from 'Amr bin Dinar, "The commissioners of Ibn al Zubair as well as Ibn 'Auf used to collect one cow from each 50 cows,71 2 cow from each 100 and for more than that, the rate was one cow out of each 50.72 These commissioners were performing their duties in the presence of many, many Companions in Madinah, and this performance was not objected to.

Amma ana iya karyata wannan ra'yi ta hanyoyi biyu:

But one may disprove this opinion on two grounds:

A. Daga mahangar matanin. Dogon zancen 'Amr bin Hazm game da zakka yana cewa "kuma daga kowane shanu 30, a dauki shanu guda daya mai shekara daya, kuma daga kowane shanu 40, shanu guda daya". Wannan zance malaman gaba-gaba da dama sun tabbatar da cewa yana da kyau, kuma al-Tabari ya yi amfani da shi a kan ra'ayin Taqiy al-Din bin Daqiq al-'Id a littafinsa Al-Imam.73

A. From the point of view of the text. The long saying of 'Amr bin Hazm on zakah says "and from each 30 cows, take one cow one-year-old, and from each 40 cows, one cow". This saying is graded good by a handful of leading scholars and it was used by al Tabari against the view of Taqiy al Din bin Daqiq al 'Id in his book Al Imam.73

Said bin al Musayyeb da Muhammad bin Shehab al Zuhri, tare da Abu Qulabah da wasu, sun yi ra'ayin cewa nisab na shanu daidai yake da nisab na raƙuma, kuma adadin zakkar raƙuma shi ne ake amfani da shi ga shanu, sai dai ɗan canji kaɗan, wato ba a la'akari da shekarun raƙuma. An ruwaito irin wannan ra'ayi a cikin wata sigar wasiƙar 'Umar bin Al Khattab kan zakka, daga Jabir bin 'Abd Allah da wasu waɗanda suka biya zakka a zamanin Annabi ﷺ. Abu 'Ubaid ya ruwaito daga Muhammad bin 'Abd al Rahman cewa umarnin da 'Umar bin al Khattab ya rubuta kan zakka ya haɗa da cewa "daga shanu a karɓi kamar yadda ake karɓa daga raƙuma." Abu 'Ubaid ya ci gaba da cewa "Wasu an tambaye su game da zakkar shanu, sai amsar ta kasance cewa tana daidai da ta raƙuma."

Two leading scholars, Said bin al Musayyeb and Muhammad bin Shehab al Zuhri, along with Abu Qulabah and others view nisab on cows to be the same as nisab on camels, and the zakah rate of camels to be the same for cows with only a minor change, that is, disregarding the ages of camels. A similar opinion is reported as a version of the letter of 'Umar bin Al Khattab on zakah, from Jabir bin 'Abd Allah and others who paid zakah at the time of the Prophet (p). Abu 'Ubaid reported from Mohammad bin 'Abd al Rahman that the instructions 'Umar bin al Khattab wrote on zakah included "from cows one should take the same as from camels." Abu 'Ubaid continues "Others were asked about zakah on cows and the answer was it is the same on camels".

Ibn Hazm ya ruwaito da isnadinsa daga al-Zuhri da Qatadah, dukkansu daga Jabir bin 'Abdullah, cewa ya ce: "A cikin kowanne shanu biyar akwai tunkiya daya da ake bayarwa, a cikin goma akwai tunkiya biyu, a cikin goma sha biyar akwai tunkiya uku, kuma a cikin ashirin akwai tunkiya hudu da ake bayarwa." Al-Zuhri ya ce: "Zakkar shanu tana kama da zakkar rakuma sai dai a shekarun dabbobin. Wato, idan adadin shanu ya kasance tsakanin 25 zuwa 75"

Ibn Hazm reports with his own chain from al Zuhri and Qatadah, both from Jabir bin 'Abd Allah his saying that "in each five cows there is one sheep due, in ten two sheep, in 15, three sheep, and in 20, four sheep due." Al Zuhri says "zakah on cows is like zakah on camels except for the ages. That is, if the number of cows were between 25 and 75

adadin zakkar da ake bin sa shi ne saniya guda, tsakanin 76 zuwa 120 kuma saniya biyu. Sama da 120, ga kowace karin saniya arba'in akwai karin saniya guda daya. An gaya mana cewa maganar 'a cikin kowace saniya talatin akwai saniya guda mai shekara daya, kuma a cikin kowace saniya arba'in akwai saniya guda' ta kasance sauƙaƙawa da rage adadi ne ga mutanen Yemen, wanda daga baya aka yi watsi da ita. 76 Haka kuma an ruwaito daga 'Ikrimah bin Walid cewa ya ce: daga baya an dora ni a kan zakkar 'Ikk, sai na haɗu da wasu tsofaffi waɗanda suka biya zakka a zamanin Manzon Allah ﷺ. Sun sabawa juna: wasu daga cikinsu sun ce a yi zakkar shanu kamar zakkar raƙuma, wasu kuma sun ce daga kowace saniya talatin ana karɓar saniya guda mai shekara ɗaya, yayin da wasu kuma suka ce daga kowace saniya arba'in ya kamata a karɓi saniya guda mai shekara biyu. 76 Ibn Hazm ya ruwaito ta sahihin sarkarsa daga Ibn al-Musayyib, Abu Qulabah, da wani malami, ra'ayi irin na al-Zuhri. Ya kuma ruwaito daga 'Umar bin 'Abd al-Rahman bin Khildah al-Ansari, cewa: "Zakkar shanu daidai take da zakkar raƙuma sai dai a shekaru."

A. Wannan ra'ayi yana da goyon baya daga wata riwaya ta Abu Ubaid, bisa sanadinsa daga Muhammad bin 'Abd al Rahman, cewa: "Yana cikin wasikar Annabi ﷺ game da zakka, da kuma cikin wasikar 'Umar bin al Khattab, cewa daga shanu a karɓi irin abin da ake karɓa daga raƙuma."78

A. This opinion is supported by a report of Abu Ubaid with his own chain from Muhammad bin 'Abd al Rahman, "It is in the Prophet's letter on zakah and in the letter of 'Umar bin al Khattab that from cows, one should take the same as from camels."78

Hakazalika wannan ra'ayi yana samun goyon baya daga abin da 'Abd al-Razzaq ya ruwaito daga Ma'mar, wanda ya ce: "Sammak bin al-Fadl ya ba ni wata wasiƙa daga Annabi ﷺ zuwa ga Malik bin Kuflanis al-Mus'abiyn, a cikinta na karanta: 'kuma a kan shanu ana wajabta irin abin da ake wajabtawa a kan raƙuma.'"79

Also, this view is supported by what is reported by 'Abd al Razzaq from Ma'mar, who said, " Sammak bin al Fadl gave me a letter from the Prophet, to Malik bin Kuflanis Al Mus'abiyn, in which I read, 'and on cows is due the same as on camels.'"79

B. Wannan ya tabbata ne da abin da al-Zuhri ya ambata cewa shi ne hadisi na ƙarshe daga Manzon Allah ﷺ, kuma cewa karɓar ɗan saniya ɗaya mai shekara ɗaya daga cikin kowace saniya talatin, a farko, ya kasance wata falala ga mutanen Yemen. Wannan hadisi mursal ne, amma yana samun goyon baya daga hadisin da ya gabata da kuma maganganun wasu daga cikin Sahabbai.

B. This is confirmed by what is mentioned by al Zuhri that it was the latest report from the Messenger of God (p), and that taking a one-year-old cow of each 30 cows was, at the beginning, a matter of favor for the peoples of Yemen. This report is mursal, but it is supported by the previous saying and by statements from some Companions.

Ibn Hazm ya yi sharhi cewa: "Idan za a karɓi maganar mursal daga kowa, to ya cancanta a karɓe ta daga al-Zuhri, domin shi ya ƙware sosai a Sunnah, kuma ya haɗu da adadi mai yawa na Sahabbai."80

Ibn Hazm comments "If a mursal saying would be accepted from anyone, it deserves to be accepted from al Zuhri because he was well versed in Suunah and met a number of the Companions".80

C. Wannan ra'ayi kuma yana samun goyon baya daga ka'ida ta gaba ɗaya da ke cikin maganar da aka ambata a farkon Sashe na 3: "Duk wanda ya mallaki shanu kuma bai biya haƙƙinsu ba, za a kwantar da shi domin shanun su tattake shi a Ranar Tashin Kiyama." An yi jayayya cewa wannan nassi ne na gaba ɗaya wanda ya haɗa da shanu na kowane adadi, sai dai abin da wani nassi ko wani Ijma'i ya keɓe. An ƙara da cewa maganar da ke nuna cewa akwai shanu ɗaya mai shekara ɗaya da ake bayarwa a kowane talatin, da kuma mai shekara biyu da ake bayarwa a kowane arba'in, shi ma yana goyon bayan wannan ra'ayi, domin ba ya keɓe zakka daga shanu ƙasa da talatin. Ita magana ce kawai ta bayyana yawan zakkar.

Ibn Rushd yana ba da wata ra'ayi kuma ba tare da ya ambaci sunan mai ra'ayin ba, ko hujjarsa ba: Ga kowane shanu goma akwai tumaki guda da ya wajaba a bayar da shi, har sai sun kai shanu 30, wanda a kansa ake bayar da saniya ɗan shekara ɗaya.84 Na gano cewa Ibn Abi Shaibah ya danganta wannan ra'ayi ga Shahr bin Haushab a cikin littafinsa al-Musannaf. Shi kuwa yana cewa: "Zakka ta zama tumaki guda ga kowane shanu goma, tumaki biyu ga kowane shanu ashirin, da saniya ɗan shekara ɗaya ga shanu 30."

Ibn Rushd gives yet another opinion without providing the name of its author nor its argument: On each ten cows there is one sheep due, until they reach 30 cows, on which there is a one-year-old cow due.84 I find that Ibn Abi Shaibah attributes this view to Shahr bin Haushab in his al Musannaf. The latter says "zakah should be one sheep due on each ten cows, two sheep on each twenty cows, and one cow, one year old, on 30

cows."85 Wannan yana nufin cewa nisabin shanu shine goma, sabanin nisabi biyar a ra'yin da aka ambata a baya. Ibn Abi Shaibah bai bayar da wata hujja ta goyon baya ba. Zai iya zuwa a zuciya cewa ana iya goyon bayan wannan muhawara da maganar da ke kimanta diyyar kashe rai a raƙuma 100 ko shanu 200. An ruwaito wannan daga 'Umar, kuma an danganta shi ga Annabi (ﷺ).86 Wannan yana nuna cewa raƙumi ɗaya yayi daidai da shanu biyu. Idan nisabin raƙuma biyar ne, to na shanu dole ne ya zama goma, kuma idan ga kowane raƙumi biyar zakkar da ya wajaba ita ce tunkiya ɗaya, to ya kamata a sami tunkiya ɗaya da ya wajaba ga kowane shanu goma.

cows."85 This means that nisab of cows is ten as compared to five in the previously mentioned opinion. No evidence of support is given by Ibn Abi Shaibah. It may come to mind that this argument can be supported by the saying that estimates the compensation for the loss of life at 100 camels or 200 cows. This is reported as said by 'Umar, as well as linked to the Prophet (p).86 This implies that one camel equals two cows. If nisab for camels is five, that of cows must be ten, and if for each five camels the amount of zakah due is one sheep, there should be one sheep due for each ten cows.

بعد أن ذكرنا جميع هذه الآراء،٨٧ يبدو لي أن رأي جمهور العلماء في مقدار الزكاة على كل ثلاثين وأربعين من البقر هو الأرجح، استنادًا إلى قول معاذ وعمرو بن حزم. ومن الجدير بالملاحظة أن هذين القولين لا يبينان شيئًا عما دون الثلاثين من البقر، لا بالنفي ولا بالإثبات، وإنما يحددان مقدار الزكاة لا نصابها، إلا بطريق المفهوم المخالف. ومن الطريف أن قول ابن حزم يمضي فيقول: "وفي كل أربعين دينارًا (من الذهب) دينار واحد". ويتفق جمهور الفقهاء على أن نصاب الذهب عشرون دينارًا لا أربعون، وهذا يدل على أن هذا القول إنما قُصد به بيان مقدار الزكاة لا بيان نصابها بالضرورة، إذ إن مقدار الزكاة في الذهب ربع العشر، أي واحد من أربعين.

After listing all these opinions,87 it seems to ms the view of the majority about the rate on each 30 and 40 cows is the one that carries more weight, on the basis of the saying of Mu'adh and Amr bin Hazm. However, it is notable that these two sayings do not give information about what is below 30 cows, whether negative or positive, but only determine the rate of zakah rather than its nisab, except by contrast. Interestingly enough, the saying of Ibn Hazm goes on to state, "And on each 40 dinars (of gold) there is due one dinar". The majority of jurists agree that nisab on gold is 20 dinar and not 40, which indicates that this saying was given to determine the rate of zakah and not necessarily its nisab, since the rate on gold is two-and-half percent or one-fortieth.

Ana iya haɗa wannan ra'ayi da na Ibn al-Musayyib, al-Zuhri da ƙungiyar mabiyansu waɗanda suka sanya nisabin shanu a biyar, musamman ma saboda an sanya shi a biyar a cikin wata sigar wasiƙar 'Umar game da zakka, wacce ta zo daga Jabir bin 'Abdullahi, wani Sahabi, kuma wasu lokuta ana danganta ta ga wasiƙar Annabi ﷺ. Abu 'Ubaid ya yi sharhi cewa mutane ba su san wannan ra'ayi ba, amma an riga an nuna a baya cewa lallai an san shi ga adadi na Sahabbai da Tabi'ai. Bugu da ƙari, za a iya cewa kwatancen shanu da raƙuma kwatanci ne mai ƙarfi, kuma ƙin Ibn Hazm za a iya yin watsi da shi, domin yana dogara ne da ra'ayinsa na kansa cewa duk qiyasi ba shi da inganci. Yawancin malamai suna tare kan ƙa'idar cewa qiyasi daidai hanya ce ta fitar da hukunce-hukunce a cikin Shari'a.

It is possible to combine this opinion with that of Ibn al Musayyib, al Zuhri and their group of followers in putting nisab on cows at five, especially since it is put at five in a version of 'Umar's letter on zakah, as a report from Jabir bin 'Abd Allah, a Companion, and is sometimes attributed to the letter of the Prophet (p). Abu 'Ubaid comments that this opinion was not known by people, but it was shown earlier that it was in fact known to a number of Companions and Followers. Additionally, one can argue that the analogy of cows and camels is a strong one and the objection of Ibn Hazm can be disregarded as based on his personal view that all analogy is invalid. The majority of scholars are in accord on the principle that the correct analogy is a source of deduction in Shari'ah.

Zakar tumaki wajibi ne saboda Sunna da Ijma'i. A cikin Sunna, Anas ya ruwaito a cikin wasiƙar umarni ta Abu Bakar da aka ambata a baya cewa: "Game da sadaka a kan tumaki, wanda ake kiwonsu a filin kiwo kyauta, daga kowace arba'in akwai tumaki ɗaya da ake bayarwa, har zuwa dari da ashirin."

Zakah on sheep is obligating by virtue of Sunnah and Ijma'. In Sunnah, Anas narrates in the letter of instruction of Abu Bakr mentioned earlier that "As for sadaqah on sheep, naturally cost-free pastured, out of each 40 there is one sheep due, up to 120.

Idan adadin ya karu, to ana bin mutum tumaki biyu har zuwa 200, kuma idan adadin ya karu da guda daya har zuwa 300, ana bin tumaki uku. Idan ya wuce 300, sai a karɓi tumaki ɗaya a kowace ƙarin ɗari ɗaya. Idan tumakin da ake kiwo a filin kyauta, ba tare da an biya kuɗi ba, sun gaza 40, ko da da guda ɗaya ne kawai, to babu sadaka ta wajibi a kansu sai dai idan mai su ya so ya bayar da ita da yardar kansa. Kuma a zakka ba a karɓar tsoho, ko wanda ya lalace, ko rago, sai dai idan masu su sun bayar da su da yardar kansu. Irin wannan magana tana zuwa a hadisin Ibn 'Umar da kuma wasu hadisai da dama.

If the number increased, then two sheep are due up to 200, and if the number increases by one up to 300, there are three sheep due. If it is above 300,90 then one sheep is taken for each additional 100. If naturally, cost-free pastured sheep are less than 40, even by only one, there is no obligatory sadaqah on it unless the owner wishes to volunteer, As zakah one should not accept the old, the damaged, or the ram except when volunteered by the owners." Similar statements appear in the saying from Ibn 'Umar and in several others.

Malaman fiqhu sun amince baki ɗaya cewa zakah tana wajaba akan tumaki. Haka kuma akwai matsaya ɗaya cewa kalmar "ghanam" ta haɗa da tumaki da awaki, ta yadda ake haɗa su tare a matsayin abu ɗaya.91

Jurists unanimously agree that zakah is obligatory on sheep. There is also unanimous opinion that the word "ghanam" includes both sheep and goats in such a way that they are combined together as one item.91

Bisa ga wannan magana, ana iya zana teburi kamar haka:

According to this saying the following table can be drawn:

Za mu tattauna a babi na 6 bayanin irin dabbar da ya kamata a bayar da ita a matsayin zakka dangane da girmanta, shekarunta da jinsinta.

We will discuss in section 6 the description of what animal should be taken as zakah as for its size, age and sex.

Abin lura a nan shi ne cewa Shari'ah ta rage yawan zakkar tumaki yayin da adadinsu ke ƙaruwa. Daga jadawalin da ya gabata an lura cewa idan adadin ya haura 120, yawan zakkar yana tsayawa a kashi ɗaya cikin ɗari, sabanin kashi biyu da rabi cikin ɗari da ake biya a kan kayan kasuwanci, kuɗi da sauran dukiya. To menene dalilin wannan raguwa? Wasu masana binciken zamani suna ƙoƙarin bayyana wannan raguwa da hujjar cewa Shari'ah na nufin ƙarfafa kiwon dabbobi ta wannan rage, tun da yawan zakka a kan 40

It is notable that Shari'ah reduced the rate on sheep as their number increases. From the previous schedule it is observed that as the number grows above 120 the rate stabilizes at one percent in contrast with the usual two-and-half percent on business assets, money and other assests. What is the rationale for this reduction? Some contemporary researchers92 attempt to explain this reduction with the argument that Shari'ah intends to encourage animal breeding by this reduction, since the rate on 40

Rakumi ne da shanu: Tunkiya: kashi biyu da rabi cikin ɗari ne, kuma yana komawa baya a dabbobi 200, yana zama kashi ɗaya cikin ɗari kawai. Amma mutum yana mamaki, idan wannan bayani daidai ne, don me ba a yi irin wannan a zakkar sauran nau'in dabbobi ba? Adadin zakka na raƙumi da na shanu duka yana tsayawa a kusan kashi biyu da rabi cikin ɗari idan adadin ya yi yawa, wanda ya dace da ƙa'idar zakka gabaɗaya. Idan wannan fassarar da aka ambata daidai ce, ya kamata ya shafi sauran dabbobi ma.

sheep is two-and-half percent and it regresses at 200, going clean to one percent. But one wonders, if this explanation is correct, why the same is not applied on zakah on other kinds of livestock. The rate on both camel and cows stabilizes around two-and half percent on big numbers, which is consistent with the general rate of zakah. If the above-mentioned interpretation is correct, it should apply to other animals as well.

Ina ganina — Allah ne ya fi sani — shi ne cewa idan adadin tumaki ya karu, jimillar dukiyar tumaki za ta kunshi yawan 'yan raguna, domin yawancin tumaki suna haihuwa fiye da sau daya a shekara. Wadannan 'yan raguna ana kidaya su cikin adadin tumaki, amma ba a karbarsu a matsayin biyan zakkah, kamar yadda za a nuna a sassan nan guda biyu da ke biye. Da alama a gare ni adalci yana bukatar a rage wani adadi a yawan kudin zakkar saboda wannan dalili. Idan aka ajiye yawan kudin zakkar a daya cikin kowanne 40 alhali garken yana dauke da 'yan raguna da yawa, yawan zakkar gaskiya zai zama mafi girma sosai. Amma game da na farko 40, yawan zakkar kashi biyu da rabi ne, domin ana tsammanin ba za a kidaya 'yan raguna cikin na farko 40 ba, kamar yadda za a bayyana a Sashe na biyar.

The way I see it --God knows best-- is that once the number of sheep grows, the total assests of sheep shall contain many baby lambs because most sheep give birth more than once a year, These babies are counted in the number of sheep but not accepted as payment of zakah, as shall be shown in the following two sections. It seems to me that the justice requires certain reduction in the rate for this reason. If the rate is kept at one out of each 40 while the herd contains many babies, the actual rate becomes much higher. As for the first 40, the rate is two-and-half percent because it is expected that babies would not be counted in the first 40, as will be explained in Section five.

Ahmad, Abu Daud, da al-Nasa'i sun ruwaito daga Suaid Bin Ghaflah cewa "mai karbar zakkar Manzon Allah (ﷺ) ya zo gare mu. Muka zauna kusa da shi, sai na ji yana cewa: 'A cikin umarnina an yi farin ciki da cewa kada in karɓi (zakka) daga dabbobin da ke shayarwa'.94 Wannan yana nuna cewa ƙananan dabbobi ba su da zakka, kuma wannan ra'ayin wata ƙungiya ce ta manyan malamai. Sai dai sarkar wannan magana ta kasance abar muhawara. A ɗaya ɓangaren kuwa, Malik a cikin al-Muwatta ya ruwaito cewa 'Umar ya faɗa wa mai karbar zakkarsa, Sufyan bin 'Abd Allah al-Thaqafi, cewa: "Ka ƙidaya ƙananan dabbobin da ke cikinsu, har ma waɗanda makiyayi ke ɗauke da su a hannunsa, amma kada ka karɓe su a matsayin biyan zakka."95 Al-Shafi'i da Abu Ubaid ma sun ruwaito wannan.96 Wannan ruwayar ta 'Umar tana saɓa wa ruwayar da ta gabata, kuma tana nuna cewa ana ƙidaya ƙananan dabbobi a cikin nisab, saboda haka suna da zakka. Wannan shi ne abin da wata ƙungiya ta masana fiƙihu suka karɓa, har ya kai ga cewa idan dukkan dabbobin da ake biyan zakka a cikinsu ƙananan ne, to ɗaya daga cikinsu za a iya karɓa a matsayin biyan zakka.97 Sai dai wasu sun ce ya kamata a nemi mai dabbobin ya sayo babbar dabba daga waje domin cika biyan zakkar.98

Ahmad, Abu Daud, and al Nasa'i report from Suaid Bin Ghaflah that "the zakah commissioner of the Messenger of god (p), came to us. We sat close to him and I heard him saying 'In my instructions it is pleased that I should not take from nursing animals'.94 This indicates that baby livestock are not zakatable, and this is the opinion of a group of leading scholars. But the chain of this saying is contested. On the other hand, Malik in al Muwatta reports that 'Umar told his commissioner, Sufian bin 'Abd Allah al Thaqafi, to "Count the babies in them, even those carried by the shephered in his hands, but do not accept them in payment."95 This is also reported by al Shafi'i and 'Abu Ubaid.96 This report of 'Umar contradicts the previous report and indicates that baby animals are counted in nisab and consequently zakatable. This is what a group of jurists adopt, to the extent that if all the zakatable animals were babies, one of them would be acceptable as payment,"97 though others say the owner should be asked to buy an older animal from outside to fulfil the payment of the zakah.98

Some scholars try to reconcile the report of ʿUmar with the saying of Suʾaid by not obligating zakah on young animals when they make up the entire zakatable herd, saying that this is where the saying of Suʾaid applies, while young animals are counted when they are with their mothers. However, some jurists hold that young animals are counted in the total number of the zakatable herd only if older animals make up the nisab required for zakatability. This is the view of Abu Hanifah, al-Shafiʿi, Ibn Hazm and others.

Ana buƙatar wasu sharuɗɗa ga dabbobin da za a iya biya a matsayin zakka, waɗanda sun haɗa da:

A few conditions are required of the animals that can be paid as zakah, which include:

1. Babu lahani da lalacewa. Dabbar ya kamata ta kasance babu cuta, babu karyewar kashi, babu tsufa, kuma babu lahani ko ɓarna da aka haife ta da su ko wadanda suka faru da ita ba zato ba tsammani. Allah Ta'ala yana cewa: {kada ku nufi bayarwa da abin da ba shi da kyau, don ku ciyar daga cikinsa}[100], kuma Manzon Allah ﷺ ya ce: "Kada a bayar da dabba tsoho ko mai lahani, kuma mai karɓar zakka kada ya karɓi rago sai dai idan mai biya yana son ya bayar da shi da son ransa." Wannan wani ɓangare ne na hadisin da Anas ya ruwaito. Karɓar dabbobin da suka lalace a matsayin zakka ba adalci ba ne ga talakawa da sauran waɗanda suka cancanta; nuna son kai ne ga mai dabbar, kuma hakan bai dace ba.

1. Free of defects and damage. The animal should be free of illness, bone fracture, old age, or birth and accidental defects or damages. The Qur'an says "and do not aim at getting anything which is bad, in order that out of it ye may spend "100 and the Prophet (p) states "and one should not give an old or defective animal, nor should a collector accept a ram unless the payer wishes to volunteer it". This is part of the saying from Anas. Accepting damaged animals as zakah payment is not fair to the poor and other deserving recipients; it is a bias in favor of the owner, which is improper.

Dangane da ma'anar lahani ko ɓarna, galibin malamai suna ganin cewa ita ce ma'anar da ake amfani da ita a yarjejeniyar sayarwa, duk da cewa wasu suna cewa duk abin da ba a karɓa a matsayin hadaya ba, to ba a karɓarsa a matsayin zakka ba.l0l Ya kamata a ambaci wani al'amari na musamman inda dabbar da ke da lahani ko ɓarna ake karɓarta a matsayin zakka, wato idan dukkan dabbobin da ake biyan zakka a kansu suna da lahani ɗaya ko ɓarna ɗaya, kamar wata cuta ta gama-gari. Wannan saboda hukuncin zakka yana buƙatar biya daga abin da mai dukiya ya mallaka, ba tare da tilasta masa sayen kyakkyawar dabba daga waje ba domin biyan zakka kawai.l02

As for the definition of defect or damages, the majority are of the view that it is the same definition used in sales contracts, though some say that anything not accepted for sacrifice is not accepted as zakah.l0l One should mentions unique case where a defected or damaged animal is accepted as zakah, which is if all the animals being zakated have the same defect or damage, such as a common disease. This is because the ordinance of zakah asks payment from what the zakatable person owns without forcing him or her to purchase from outside a good animal only for the payment of zakah.l02

Zakat a kan Dabbobi 101

4. Matsakaici: Mai karɓar zakka bai kamata ya ɗauki mafi kyau ko mafi muni a inganci ba, sai dai matsakaicin dabbobin da ake bin mutum. Ibn 'Abbas ya ruwaito cewa Annabi ﷺ ya ce wa Mu'azu: "Ka guji mafi kyawon dukiyar mutane, ka kuma ji tsoron addu'ar wanda aka zalunta, domin babu wani shamaki tsakaninta da Allah." Ibn Abi Shaibah ya ruwaito cewa Annabi ﷺ ya ga cikin raƙuman da aka karɓa a matsayin sadaka wata kyakkyawar rakumar mace. Ya yi fushi da mai karɓar zakkar, ya ce: "Mene ne wannan?" Mai karɓar ya amsa: "Na musanya ta da raƙuma biyu marasa inganci." Sai Annabi ﷺ ya ce: "To, babu laifi."115

4. The average The zakah collector should not take the best or the worst in quality, but the average of the animals owed. Ibn 'Abbas narrates that the Prophet (p) said to Mu'adh, "Avoid the best of people's wealth, and be fearful of the prayer of the oppressed, for there is no curtain between it and God." Ibn Abi Shaibah reports that the Prophet (p) saw among the camels collected as sadaqah, an excellent she-camel. He was furious at the collector and said, "What is this?" The collector answered "I exchanged it for two lesser quality camels". The Prophet said, "Then it is all right."115

Wannan ya faru ne saboda zakka tana bisa adalci ga ɓangarorin biyu, masu biyan zakka da masu karɓarta, kuma ɗaukar mafi kyau ko mafi muni yana nufin fifita ɗaya daga cikinsu. Duk da haka, a bayyane yake cewa ana iya ɗaukar mafi kyau ko mafi muni bisa ƙimar dabbobi, bisa zaɓin mai dabbobin. Abu Daud ya ruwaito, ta hanyar sarkar isnadinsa, daga Annabi (ﷺ): "Akwai abubuwa uku, duk wanda ya cika su zai ɗanɗana zaƙin imani: bautawa Allah shi kaɗai, sanin cewa babu abin bautawa sai Allah, bayar da zakka daga dukiyarka da zuciyarka cikin farin ciki a kowace shekara... kuma kada ka bayar da tsoho, ko mara lafiya, ko ɗan jariri, ko dabba mai lahani wadda madararta ƙarama ce, sai dai ka bayar daga matsakaicin dukiyarka. Allah ba ya tambayarka ka bayar da mafi kyau daga cikinta, kuma ba ya umurtarka ka bayar da mafi muni daga cikinta." A matsayin zakka, mai karɓa ba zai ɗauki dabbar da take shayar da jarirai ba, ko dabbobi masu ciki, ko raguna maza daga cikin tumaki, ko dabbar da aka ware don samar da nama ga iyalin mai biyan zakka. Malik ya ruwaito a cikin al-Muwaɗɗa daga ʿAisha cewa ʿUmar ɗan al-Khaɗɗab ya wuce da tumakin da aka karɓa a matsayin sadaqah, sai ya ga wata mai manyan nonuwa, ya tambaya, "Mene ne wannan tunkiyar?" Aka amsa masa, "Ɗaya daga cikin waɗanda aka karɓa a matsayin sadaqah." Sai ya ce, "Masu ita ba su ba ta da yardar rai ba, don haka kada ku tilasta mutane su juya baya, kuma kada ku ɗauki mafi kyau daga dukiyar Musulmai."118

This is essentially because zakah is based on fairness to the two parties, payers and recipients, and taking the best or the worst means favoring one of them. However, it is obvious that the worst or the best can be taken on the basis of value at the option of the livestock owner. Abu Daud reports, through his own chain, from the Prophet (p) "There are three things, which whoever fulfills them will taste the sweetness of faith: to worship God alone, realizing that there is no deity but God, to give zakah on your wealth with your soul pleased at paying it year after year... and to give not the old, or the ill or the baby, or the defective animal that give little milk, but to give from the average of your wealth. God does not ask you to give the best of it, nor does He ordain you to give the worst of it."116 As zakah payment, the collector must not take the animal that nurses babies, nor pregnant animals, nor the ram out of sheep, nor the animal that is meant to provide meat for the household of the zakah payer.117 Malik reports in al Muwatta from 'Aishah that 'Umar bin al Khattab passed by the sheep taken as sadaqah, and saw one with big udders and asked, "What is this sheep? "He was answered, "One taken as sadaqah." He replied, "Its owners did not give it pleasantly, so do not force people to turn back, and do not take the best of the wealth of Muslims."118

Yana da yawa ga masu dabbobi su haɗa shanunsu tare domin rage kuɗin kulawa. Shin ya kamata a ɗauki dukkan dabbobin da aka haɗa a matsayin ɗaya wajen tantance nisabi da adadin zakka, ko kuwa a yi la'akari da kowane mai dabbobi shi kaɗai?

It is common for livestock owners, to put together their cattles in order to save on overhead expenses. Should all gathered livestock be treated as one unit in determining the nisab and rate of zakah? or should they be considered for each owner alone?

Don a magance wannan tambaya, ya kamata a lura cewa akwai manyan nau'o'i biyu na kiwon dabbobi tare. Na farko shi ne a ajiye mallakar kowane mutum daban, a kuma raba wasu kudade, na biyu kuma shi ne lokacin da dabbobin suke mallakar dukkan abokan hulda tare. A nau'i na biyu, hannun jarin kowane mai shi ba a ƙayyade shi da adadi ba, sai dai a matsayin kaso na jimlar, alhali a nau'i na farko kuwa ana bambance dabbobin kowane mutum. Wadannan nau'o'i biyu na saka hannun jari tare ba lallai ne su yi tasiri iri ɗaya a kan wajabcin zakka ba.

To deal with this question one should note that there are two leading forms of collective breeding. One involves keeping the ownership separate and sharing in certain expenses, and the other is when the cattle is owned commonly among the partners. In the latter form, the share of each owner is not determined in number but only as a proportion of the total, whereas in the former each person's own animals are distinguished. These two forms of investing together need not have the same effect on zakatability.

Ibn Rushd a cikin Bidayat al-Mujtahid, ya taƙaita ra'ayoyin malaman fiqhu bisa ga abubuwan da ke biye:

Ibn Rushd in Bidayat al Mujtahid, summarizes the views of jurists according to the following:

Yawancin malamai na fiqhu suna ganin cewa hada dabbobi yana shafar wajibcin zakka, sai dai Abu Hanifah da almajiransa, waɗanda suke ganin cewa hada dabbobi ba shi da tasiri a kan nisab ko kuma adadin zakkar da ake biya. Malik, al-Shafi'i da mafi yawan malaman fiqhu sun yarda cewa rukunin masu kiwo da suke hada shanunsu tare ana ɗaukarsu kamar mai mallaka ɗaya. Duk da haka, waɗannan malamai sun sha bamban a wurare biyu: wajen ƙayyade nisab da kuma ma'anar hada dabbobin yadda zai zama mai tasiri.

Most jurists view mixing animals as affecting the zakatability except for Abu Hanifah and his disciples, who believe that mixing together of animals does not have any effect on nisab or on the applicable rate. Malik, al Shafi'i, and most jurists agree that the group of breeders who mix their cattles together are treated as if they were one owner. Those jurists however differ in two areas: the determination of nisab and the definition of effective mixing together.

Muslimai sun yarda baki ɗaya cewa dawakan da aka mallaka domin hawa na kansu, ɗaukar kayan kansu, da yaƙi saboda Allah – wato ana barin su daga zakka, ko an bar su suna kiwo a fili ko an ciyar da su a gidajen kiwo – domin suna don amfanin kansu da na iyali, ba dukiya mai ƙaruwa da ta zarce buƙatun mutum ba.126 A gefe guda kuma, dukkan Muslimai banda ƙungiyar Zahiriyya sun yarda cewa dawakan da ake amfani da su a matsayin kayan kasuwanci na masu cinikin dawaki, suna da wajibcin zakka, ko an bar su suna kiwo a fili ko an ciyar da su da hannu, saboda dawakan da aka tanada domin kasuwanci kaya ne na ciniki, kamar sauran kadarorin kasuwanci.127 Haka kuma an yarda cewa dawakan da masu su ke ciyarwa mafi yawan shekara, waɗanda ba a mallake su domin ɗaya daga cikin dalilan da aka ambata a baya ba, ba su da wajibcin zakka, domin kiwo a fili kyauta sharaɗi ne na wajibcin zakka ga dabbobi, a cewar mafi yawan malamai.128

It is agreed upon among Muslims that horses owned for the purpose of personal riding, carrying personal loads, and fighting for the sake of God are exempt whether they are naturally pastured or fed in ranches, because they are for personal and household use and are not growing assets in excess of personal needs.126 On the other hand, all Muslims except Zahirites have agreed that horses used as business inventory owned by horses' merchants, are zakatable whether they are naturally pastured or manually fed on the grounds that horses designed for business inventory are commodities, like other business asset.127 It is also agreed upon that horses that are fed by owners most of the year, which are not owned for any of the previously mentioned purposes, are exempt from zakah, because natural free pasturing is a condition for zakatability of animals, according to the majority of scholars.128

Akwai ra'ayoyi biyu game da wajabcin zakka a kan dawakan kiwo da ake barinsu su yi kiwo a fili ba tare da kashe kudi ba, wadanda aka tanadar domin hayayyafa da kiwo. Abu Hanifah ya ce ana karbar zakka a kansu, matukar ba dukkan dawakan da mutum ya mallaka ba ne maza, domin a wannan hali ba za su iya hayayyafa ba.129 Yawancin masana fiqhu sun dauki wadannan dawakai a matsayin wadanda ba su da zakka, kuma Ibn al Mundhir ya ruwaito wannan daga 'Ali, Ibn 'Amr al Sha'bi, 'Ata, al Husain al Abdi, 'Umar bin 'Abd al Aziz, al Thawri, Abu Yusuf, Muhammad (almajiran Abu Hanifah guda biyu), Abu Thawr, Abu Khaithamah, da Abu Bakr bin Shaibah. Wasu kuma sun danganta wannan ra'ayi ga 'Umar, Malik, al Awza'i, al Laith da Daud.130

There are two opinions on the zakatability of naturally cost-free pastured horses that are designated for breeding and growth. Abu Hanifah believe they are zakatable, provided that not all horses owned are males since in this case they cannot breed.129 The majority of jurists consider these horses exempt from zakah, and this is narrated by Ibn al Mundhir from 'Ali, Ibn 'Amr al Sha'bi, 'Ata, al Husain al Abdi, 'Uamar bin 'Abd al Aziz, al Thawri, Abu Yusuf, Muhammad (the two disciples of Abu Hanifah) Abu Thawr, Abu Khaithamah, and Abu Bakr bin Shaibah. Others attribute this opinion to 'Umar, Malik, al Awza'i, al Laith and Daud.130

1. An rawaito daga Abu Hurairah a cikin littattafai guda biyu masu inganci da wasu littattafai cewa Annabi ﷺ ya ce: "Babu sadaka da ta wajaba a kan Musulmi a kan bayinsa da dawakansa mata."131 Wannan keɓewa ya haɗa da dukkan dawakai, ko an kiwo su a daji ko ba a kiwo ba, mata ne ko maza, saboda yana cikin ma'ana gabaɗaya.

1. It is reported in the two correct books and in others from Abu Hurairah that the Prophet (p) said " There is no sadaqah obligated on Muslims on their slaves and mares."131 This exemption includes all horses, naturally pastured or not, female or male because it is general.

2. Hadisin da Ahmad, Abu Daud, da al-Tirmidhi suka ruwaito daga Ali, daga Annabi ﷺ

2. The report of Ahmad, Abu Daud, and al Tirmidhi from Ali from the Prophet (p)

"Na yafe muku sadaqar dawakai da bayi. Ku biya sadaqar azurfa, dirhami ɗaya a kowane 40."132

"I waived for you sadaqah on horses and slaves. Pay sadaqah on silver money, one dirham for each 40."132

3. Ayyukan Annabi (s.a.w.) ba su haɗa da karɓar zakka a kan dawakai ba, duk da cewa ana karɓarta a kan raƙuma, shanu da tumaki. Manzon Allah ne ya yi bayanin farillar da aka ambata a cikin Alƙur'ani, kuma maganarsa da aikinsa sun nuna cewa dawakai ba su da zakka.

3. The actions of the Prophet (p) did not include collecting zakah on horses, even though it was collected on camels, cows and sheep. The Messenger is the one who gives the details of the obligation outlined in the Qur'an, and his word and deed indicate that horses are not zakatable.

4. Har ila yau, suna jayayya cewa dabbobin da ake biyan zakka a kansu sun bambanta sosai da dawakai, kuma ba za a iya sanya dawakai su zama abin biyan zakka ta hanyar kwatance ba, saboda gagarumin bambanci a amfani da kuma manufar mallakar irin waɗannan dabbobi. Ana samun dawakai ne don amfani wajen yaƙi, wajen kafa wannan addini, da kuma kare kai daga abokan gaba, don haka ya kamata a ƙarfafa mutane su samo su kuma su riƙe su don irin waɗannan dalilai. Allah ya ce: {Ku shirya musu duk abin da za ku iya na ƙarfi, da dawakai na yaƙi}.133 Dawakan yaƙi kayan yaƙi ne, kamar makamai da sauran kayan aikin yaƙi, ba a biyan zakka a kansu matuƙar ba a amfani da su a matsayin kayan ciniki ba.134

4. They also argue that livestock that are zakatable are obviously very different from horses and that horses cannot be made zakatable by analogy because of the basic differences in use and in the purpose of owning these different kinds of animals. Horses are obtained for use in fighting, in establishing this religion, and in defense against enemies, so people should be encouraged to obtain them and keep them for such purposes. God says "Against them make ready your strength to the utmost of your power, including seeds of war.133 Horses of war are fighting equipment, like weapons and like other fighting tools are not zakatable as long as they are not used as a commodity for trade.134

Abu Hanifah, wanda ya yi imani cewa dawakan da ake kiwo a filaye na halitta suna da zakka, ya kawo hujjoji kamar haka:

Abu Hanifah, who believes that naturally pastured horses are zakatable, provides the following arguments:

Da farko, al-Bukhari ya ruwaito a cikin littafinsa mai inganci daga Abu Hurairah cewa Annabi (ﷺ) ya ce: "Dawakai ga mutum ladani ne, ga wani kuma abin rayuwa ne, ga wani kuma zunubi ne. Wanda dawakai suke masa ladani, shi ne wanda ya mallaki doki don yaƙi saboda Allah, don ya hau shi a yaƙi ko ya ba wani ya hau shi a yaƙi. Shi ya sa suke masa ladani. Ga wanda ya ajiye dawakai domin hawa a kan sufuri, don kada ya buƙaci wasu, kuma bai manta da haƙƙin Allah a kan dawakan ba, ko haƙƙin mutane na a ba su hawa a bayansu, to suna masa abin rayuwa. Kuma ga wanda ya ajiye dawakai don alfahari da kuma don yaƙar mutanen Musulunci, to suna masa zunubi."135 Wannan magana tana nuna cewa akwai haƙƙin Allah a kan dawakai, da zakka, da kuma ba da hawa a bayansu.136 Sauran malaman shari'a kuwa suna cewa abin da ake nufi da haƙƙin da ke kan dawakai shi ne amfani da dawakan a yaƙi.137

Firstly, al Bukhari reports in his correct collection from Abu Hurairah that the Prophet (p) said "Steeds are for a person a source of reward, for another they are a source of sustenance, and for yet another they are a source of sin. He for whom they are a source of reward is the man who owns horses for the purpose of fighting for the sake of God, to ride it in battle or to give it to someone else to ride in battle. That is why they are a source of reward. For one who keeps horses for personal transportation so he does not need others, and does not forget God's right on the horses or the right of people to be given lifts on their backs, they are source of sustenance. And for the person who keeps steeds as a matter of pride and to fight against the people of Islam, they are a source of sin."135 This saying indicates that there is a right of God on horses, zakah and giving lifts on their backs.136 Other jurists argue that what is meant by the right on horses is the use of horses in fighting.137

Secondly, it is reported from Jabir from the Prophet (ﷺ), "On each naturally pastured mare there is due one diner or ten dirhams." It is reported by al-Daraqutni and al-Baihaqi, and they grade it weak. For this reason, the majority of jurists argue that it cannot stand against the correct saying: there is no zakah on the slaves and mares of Muslims. Thirdly, by analogy to camels, both are growing and useful animals, and in both the condition for zakatability, natural cost-free pasturing, is fulfilled. The claimed differences between horses and other livestock are no more than those among the other kinds of livestock, since each animal has its unique characteristics. There are many differences between camels and sheep, yet both are zakatable. Abu Hanifah holds to this argument on the basis that the reason for the obligation of zakah is a matter that can be rationalized and not a matter of worship only. This reason is growth or growth potential, and once growth exists in another asset, zakatability must be extended to it.

Abu Hanifah ba ya ƙayyade nisab ga dawakai. Marubucin al-Durr al-Mukhtar ya rubuta: "Ana sane sosai cewa Abu Hanifah ba ya ƙayyade nisab ga dawakai; ba mu da wata riwaya daga gare shi a kan hakan."146 Ibn 'Abidin a cikin sharhinsa ya ambato al-Qahastani yana cewa: "Wasu sun nuna nisab shi ne uku, wasu kuma sun nuna shi ne biyar."147 Ga alama ƙiyasin biyar shi ne mafi inganci saboda kamanninsa da na raƙuma. Lamba biyar kuma ana amfani da ita sosai a cikin nisab: nisab na raƙuma biyar ne, na azurfa biyar uqiyyah [wanda yake daidai da dirhami 200], da kuma wasq 5 na hatsi.

Abu Hanifah does not determine a nisab for horses. The author of al Durr al Mukhtar writes "It is best known that Abu Hanifah does not estimate nisab for horses; we have no report from him about that."146 Ibn 'Abidin in his commentary quotes al Qahastani as saying "Some indicate nisab at three and others indicate it at five."147 It seems that the estimation of five is mare correct because of its similarity to that of camels. The number five is often used in nisab . nisab is five camels, five 'uqiyyah of silver [equals 200 dirhams] and 5 wasq of grain.

Ibn Abidin ya bayyana wannan hukunci daga Abu Hanifah cewa: Masu dawakan Larabawa ana ba su zabi na biyan dinari guda a kan kowane doki, ko kuma su kimanta dawakansu su biya kashi biyar (5%).

The rate is explained by Ibn Abidin from Abu Hanifah: Owners of Arabian horses are given the choice of paying one dinar on each or evaluating their horses and paying 5

Dirhami guda biyu da rabi kan kowane dirhami 200 na kimar dukiya, shi ne farashin zakka. Dangane da dawakan da ba na Larabawa ba, kimarsu kawai ake la'akari da ita.148

dirhams for each 200 dirhams of value - the rate is just two-and-half. For non-arabian horses, only the value is considered.148

Bayan an tattauna hujjojin guda biyu, a gare ni ya bayyana cewa Manzon Allah (ﷺ) bai karyata wajibcin zakka a kan dawakai ta hanya bayyananna ba, haka kuma bai wajabta ta ta hanya bayyananna ba. Maganar Abu Hurairah, "Babu sadaqa a kan bawan Musulmi da dokinsa," ba ta shafi kome ba sai dokin da ake amfani da shi wajen hawa da kuma wanda ake hawa a yaki. Wannan bayani yana samun goyon baya daga fassarar Zaid bin Thabit da Ibn 'Abbas, wadanda aka ruwaito daga gare shi daidai. Kalmomin nan "bawansa da dokinsa" a cikin maganar suna nuna wannan ma'ana. Haka kuma, malaman shari'a sun yi ijma'i, sai dai Zahiriyyah, cewa zakka wajibi ce a kan dawakai da bayi idan suna cikin kayan kasuwanci. Abu Hurairah yana da kaunar tsayawa a kan zahirin nassoshi, kuma an san shi a cikin Sahabbai da kaifin hankali wajen tuna abin da ya ji, amma ba shi da suna wajen nazari da yin bayani dalla-dalla kamar Zaid da Ibn 'Abbas. Maganar 'Ali, "Na yafe muku sadaqar dawakai da bayi," al-Daraqutni ya ruwaito ta a matsayin ingantacciya idan ta tsaya a kan 'Ali, kuma ba a danganta ta da Manzon Allah ba. Sananne ne cewa al-Daraqutni kwararre ne a irin wadannan al'amura. Sai dai kalmomin "na yafe muku" suna nuna cewa wadannan dukiyoyi a ka'ida ana iya karbar zakka a kansu, amma Manzon Allah (ﷺ) ya yafe zakkarsu saboda wani dalili. Wannan dalili na iya kasancewa bukatar gaggawa ta dawakan yaki, ko kuma cewa dawakai ba su kasance babban nau'in dukiya a Larabawa ba.

After discussing the two arguments, it seems to me that the Messenger (p) did not negate the existence of zakah on horses in a clear way, but neither did he obligate it clearly. The saying from Abu Hurairah, "There is no sadaqah on a Muslim's slave and mare" does not touch on anything other than the horse used for personal transportation and as a mount for war. This explanation is supported by the interpretation from Zaid bin Thabit and 'Abbas, correctly reported to him. The very words "His slave and his mare" in the saying seem to indicate this meaning. Also, that it is unanimous by Ijma' among jurists -- except Zahirites-- that zakah is obligatory on horses and slaves when they are part of business inventory. Abu Hurairah was inclined to hold to the letters of texts, and was known among the Companions for his precise memory, and did not have a reputation of analyzing and elaborating like Zaid and Ibn 'Abbas. The saying from 'Ali, "I have waived for you the sadaqah on horses and slaves" is noted by al Daraqutni as correct when it ends at 'Ali and is not linked to the Prophet. It is well known that al Daraqutni is the expert on such matters. However the words "waived for you" imply that these assets should be in principle zakatable but the Prophet (p) waived the zakah are them for certain reason.l49 This could be the desperate need for steeds of war or the fact that horses were not a substantial item of wealth in Arabia.

Figq al Zakah (Vol. I), Dr. Yusuf al Qardawi 108

Figq al Zakah (Vol. I), Dr. Yusuf al Qardawi 108

Tattaunawar da ta gabata ta sa mu keɓe 'yan sakin layi don tattauna wannan muhimmin batu. Ya kamata a koyaushe a duba yanayin da ke kewaye da maganar da Annabi ﷺ ya yi, da kuma abin da maganar ta shafa, don a gane ko tana magana ne a kan al'amuran duniya, na siyasa, na tattalin arziki, na soja, ko na gudanarwa, ko kuma a kan ka'idojin tsarin rayuwar Musulunci. Wani lokaci kuma akan sami wata nassi wanda ke nuna ƙa'ida mai ɗorewa da take da aikace-aikace na musamman na duniya, ko kuma abubuwa irin wannan sun samu magani daban-daban, wanda ke nuna cewa wannan magani na iya zama na lokaci da yanayi ne, ba na addini ba.

The previous discussion leads us to devote a few paragraphs to deal with this important point. One should always look at the circumstances that surround a statement made by the Prophet (p) and the subject matter of the saying to see whether it relates to temporal, political, economic, military, or administrative affairs, or to the principles of the Islamic way of life. There may exist sometimes another text that indicates the enduring principle of a special temporal application, or similar events may have been differently treated, which indicates this treatment may be temporal rather than religious.

Misāl ɗaya da al-Qarāfī ya bayar a cikin kitabinsa al-Iḥkām shi ne game da maganar "Duk wanda ya kashe wani soja na abokan gaba, to kayansa na sirri nasa ne". Malik ya ce wannan hukunci ne daga Manzon Allah ﷺ a matsayinsa na shugaban ƙasa, ba ƙa'ida ta gaba ɗaya ba. Idan shugabannin ƙasar Musulunci suka ayyana irin wannan doka a farkon yaƙi, to za ta yi aiki, amma in ba haka ba, ƙa'idar gaba ɗaya cewa ganima ta yaƙi tana rabuwa ne bisa nassin Alƙur'ani a cikin suratul Anfal ta takwas, ta kasance mai aiki. Malik ya bayar da hujjoji masu zuwa don tallafa wannan ra'ayi:

An example is give by al Qarafi in his al Ihkam about the saying "One who kills an enemy soldier shall have his personal property". Malik says this is a decision by the Prophet (p) as a head of state and is not a general rule. If the leaders of the Islamic state declare such a regulation at the beginning of a war, then it should apply, but otherwise, the general principle that war booty is distributed according to the text of the Qur'an in sura eight (al Anfal) remains applicable. Malik gives the following arguments to support this view:

1. Ayar da ke game da rarraba ganima a cikin surar (Al-Anfal) ta saɓa wa wannan magana.

1. The verse about the distribution of war booties in sura (al Anfal) contradicts this saying.

2. Irin wannan ƙa'ida na iya tsoma baki, kuma ya karkatar da niyyar mayaƙa daga kasancewa don neman yardar Allah zuwa sha'awar dukiyar abokan gaba.

2. Such a regulation may interfere with, and divert the intentions of the fighters from being for the sake of God to being the desire for the enemy's property.

Wannan sashe yana magana ne a kan janar na dabbobin gida da ake kiwo a filin kyauta, waɗanda ake riƙewa don riba. Shin za a iya yin janar ɗin zakka a kan dukkan irin waɗannan dabbobi ko a'a? Wato, shin zakka ya kasance ne kawai ga nau'o'in dabbobi guda huɗu da aka ambata a baya, ko kuma ya haɗa da dukkan dabbobin gida? Wasu daga cikin manyan malaman ilimin addinin Musulunci na yau, ciki har da Muhammad Abu Zahra, 'Abd al-Wahab Khallaf, da 'Abd al-Rahman Hasan, suna cire daga aikin 'Umar cewa za a iya amfani da qiyas a kan zakka.

This section deals with the general case of naturally cost-free pastured domestic animals maintained for profit. Can we generalize the case of zakah on all such animals or not? In other words should zakah be restricted to the four previously mentioned species or should it include all domestic animals? Some of today's leading professors of Islamic studies, including Muhammad Abu Zahra, 'Abd al 'Wahab Khallaf, and 'Abd al Rahman Hasan, deduct from the practice of 'Umar that one can apply analogy on zakah.

'Umar bin al-Khattab ya wajabta zakkah a kan dawakai ta hanyar kiyasi (qiyas), bisa dalilin cewa dawakai sun zama dukiya mai daraja. Abu Hanifah, wanda shi ne gwani wajen amfani da kiyasi, ya tabbatar da wannan hukunci. Su kuwa wadanda ba sa wajabta zakkah a kan dawakai, ba don sun ki kiyasi ba ne, sai don sun dauki halin da dabbobin ci ke da shi na a ci naman su a matsayin muhimmin dalili na wajabcin zakkah. Tun da dawakai ba a cin su, sai suka ki mika wajabcin zakkah zuwa ga dawakai. Marubucin al-Mughni ya rubuta cewa: "Kiyasin dawakai a kan dabbobin ci ba daidai ba ne, domin dabbobin ci dukiya ce mai girma da ake amfani da ita wajen samun madara da nama, kuma ana iya amfani da su wajen hadaya." Yawancin malamai kuwa ba sa daukar girma kadai a matsayin dalilin wajabcin zakkah.

'Umar bin al Khattab obligated zakah on horses by analogy, on the grounds that horses were becoming valuable assets. This is upheld by Abu Hanifah, the master in the application of analogy. Those who do not obligate zakah on horses do not do so in denial of analogy, but because they consider the edible character of livestock an important reason for their zakatability. Since horses are not edible, they refuse to extend zakatability to horses. The author of al Mughni writes "The analogy of horses and livestock is incorrect, because the latter are growing wealth that is used for milking and meat and can be used for sacrifice." The majority of scholars does not consider the character of growth alone the reason for zakatability.

Waɗannan malamai uku sun ƙara da cewa: Idan Khalifa mai hikima 'Umar ya ɗauki ƙaruwa a matsayin sharaɗi mai muhimmanci na wajabcin zakka, kuma Abu Hanifah ya bi shi, to za mu iya faɗaɗa amfani da wannan hukunci zuwa sauran dabbobi, mu ce duk dabbobin da ke girma kuma suna kiwo a filin kiwo na dabi'a ba tare da kuɗi ba, suna wajaba a biya zakka a kansu, idan sun kai mafi ƙarancin adadin wajabcin zakka (nisab), wanda shi ne dinari ashirin, a ƙimar kashi 2.5%. Ana ƙididdige nisab bisa zinare, domin 'Umar ya amince da ƙa'idar kimanta dawakai don tantance zakka, kuma a yanzu ana ƙididdige ƙima da zinare.158

Tattaunawar da aka yi a sassan baya na wannan babi ta yi tsawo ne saboda Shari'ah da kanta ta tanadi ka'idoji da hukunce-hukunce masu yawa game da zakkar dabbobi, waɗanda ƙila ba a yi musu cikakken bayani haka ba a wasu fannoni na zakka, kuma saboda dogon nazarin wannan batu yana fitar da muhimman ka'idoji waɗanda za su zama alfanu sosai wajen fahimtar ainihin zakka gabaki ɗaya. Daga cikin waɗannan ka'idoji akwai kamar haka:

The discussion in the previous sections of this chapter has been lengthy because Shari'ah itself dictates many principles and rulings about zakah on livestock that may not be as detailed in other areas of zakah, and because the lengthy analysis of this issue uncovers important principles that will be of great benefit in understanding the essence of zakah in general. Among these principles are the following:

1. Zakah, duk da cewa ibada ce, hakika cibiya ce ta jama'a da daular Musulunci ke kula da ita. Nada da aika masu karbar zakah aiki yana cikin aikin daular Musulunci.

1. Zakah, although a worship, is also a public institution supervised by the Islamic state. Appointing and sending zakah commissioners is the duty of the Islamic state.

2. Ƙa'idojin zakka suna daidaita bukatun talakawa a gefe guda da muradun masu arziki a gefe guda, ta yadda ƙananan dukiya ba sa wajabta zakka, kuma kadarori masu matsakaicin inganci kawai ake karɓa a matsayin biyan zakka.

2. Zakah regulations balance the concerns of the poor on one hand and the interests of the rich on the other hand, so that small quantities of wealth are exempted from zakah and average quality assets only are accepted as zakah payment.

3. Kuɗin kulawa mai tsada na wata dukiya yana rage zakka ko kuma ya kawar da ita a kan wannan dukiya. Saboda haka, yawancin manyan malaman fiqhu suna ganin dabbobin da ake ciyar da su da hannu ba su da zakka, bisa dalilin cewa suna kashe kuɗi kamar yadda suke kawo wa mai su riba.

3. The expensive upkeep of an asset reduces zakah or waives it on that asset. For that reason, the majority of leading jurists consider manually fed animals exempt from zakah on the ground that they cost as much as they profit the owner.

4. Canjin dukiya mai girma daga amfani da ita don riba zuwa amfani da ita na kai tsaye ya kan kubutar da ita daga zakka, a cewar mafi yawan malamai dangane da shanu da raƙuma da ake amfani da su wajen shayarwa, noma, da ɗaukar kayan kai.

4. A transformation of a growing asset from its use for profit to personal use exempts it from zakah, according to the majority of scholars with regard to cows and camels used for watering, cultivation, and carrying personal loads.