Nisabin raƙuma na farko shi ne biyar, saboda hadisin Abu Sa'id al-Khudri daga Annabi ﷺ: "Babu sadaka a kan abin da ya gaza raƙumi biyar." Raƙumai daga 5 zuwa 9 ne, domin babu zakka a kan wanda ya mallaki ƙasa da raƙumi biyar. Duk wanda ya mallaki raƙumi biyar masu kiwo, waɗanda suke yin kiwo mafi yawan shekara, to tumakin mace ɗaya ya wajaba a kansa. Nisabin raƙuma da abin da ya wajaba a kansu kamar haka ne:

The first Nisab for camels is five, due to the Hadith of Abu Said al- Khudri from the Prophet (saw) : “There is no Sadaqah on anything less than five camels.” The camels must be from 5-9 camels as there is no Zakat on whoever owns less than five camels.Whoever owns five grazing camels, which graze for most of the year, then a female sheep is obliged upon him. The Nisab of camels, and what is obliged upon them, is as follows:

Don raƙuma biyar, tumaki ɗaya.

1. For five camels, one sheep.

Don raun raƙuma goma, tumaki biyu.

2. For ten camels, two sheep.

3. Don raƙumai goma sha biyar, tumaki uku.

3. For fifteen camels, three sheep.

Don raƙumi ashirin, tumaki huɗu.

4. For twenty camels, four sheep.

Ana biyan zakka ne kawai idan adadin dabbobi ya kai matakan Nisabi da aka ambata a sama. Duk adadin da ke tsakanin Nisabi biyu da aka ambata a sama ba a lissafa shi. Misali, raƙumi goma sha biyu suna da zakka iri ɗaya da goma, kuma raƙumi bakwai suna da zakka iri ɗaya da biyar. Babu abin da ake wajabta a kan fiye da raƙumi ashirin har sai adadin ya kai ashirin da biyar. Idan hakan ta faru, ba a ƙara karɓar zakka a cikin tumaki ba, sai dai a cikin raƙumi. Al-Laith bin Sa'ad ya ce: "Wannan littafin Sadaqa ne: A kan raƙumi ashirin da abin da ke ƙasa da haka, tunkiya a kowane raƙumi biyar." Al-Laith ya ce: "Naf'i ya ruwaito mini cewa wannan kwafin littafin 'Umar ibn Al-Khattab ne." Malik bin Anas ya ce: "Na karanta littafin 'Umar ibn Al-Khattab kan Sadaqah, kuma a cikinsa akwai cewa: 'Da sunan Allah (SWT), Mai rahama, Mai jinƙai. Wannan littafin Sadaqah ne. Har zuwa raƙumi ashirin da huɗu, tunkiya a kowane raƙumi biyar.'" Idan sun kai raƙumi ashirin da biyar, to Nisabi da abin da ya wajaba a kansu shi ne:

Zakat is only due when the Nisab reaches the levels mentioned above. Any amount between any two Nisabs mentioned above is not counted. Thus, for example, twelve camels incur the same Zakat as ten, and seven camels the same as five. There is nothing imposed upon more than twenty camels until the number reaches twenty-five. When this happens, Zakat is no longer taken in sheep but in camels. Al-Laith bin S’ad said: “This is the book of Sadaqa: Upon twenty camels and what is below that, a sheep upon every five camels.” Al-Laith said: “Naf ’i narrated to me that this is the transcription of ‘Umar ibn Al-Khattab’s book.” Malik bin Anas said: “I read the book of ‘Umar ibn Al-Khattab on Sadaqah and it said within it: ‘In the name of Allah (swt), Ar-Rahmaan, Ar-Raheem. This is the book of Sadaqah. Up to twenty four camels, a sheep in every five camels.’” When they reach twenty-five camels, then the Nisab and what is obliged upon them is:

1. Ga raƙuma ashirin da biyar, ana karɓar ɗan (Makhadh) na raƙumin mata wanda ya cika shekara ɗaya ya shiga ta biyu. Al-Makhadh shi ne wanda take da ciki. Wato raƙumin mace wacce ta shiga lokacin da take da ciki. Idan mai raƙumin ba shi da ɗan (Makadh), sai a karɓi raƙumin namiji mai shayarwa (Labun), wanda ya cika shekara biyu ya shiga ta uku.

1. For twenty-five camels, a baby (Makhadh) of female camels which has reached one year and entered into the second. Al-Makhadh is the pregnant one. In other words a female camel that has entered the time of being pregnant. If the owner of the camels does not have a baby (Makadh), then a male milk-bearing camel (Labun), which has reached two years and has entered into the third, is taken.

2. Ga raƙumi talatin da shida, akwai ɗiyar raƙumi mace mai bada madara (Labunah) wadda ta kai shekara biyu kuma ta shiga cikin na uku. An kira ta da wannan suna ne saboda mahaifiyarta na kusa da haihuwa, har ta zama mai bada madara.

2. For thirty-six camels, a female milk-bearing camel (Labunah) which has reached two years and has entered into the third. It is given this name because her mother is about to give birth such that it becomes milk bearing.

3. Ga raƙuma arba'in da shida, akwai Hiqqah (rakumiyar mace) wacce ta kai shekara uku kuma ta shiga shekara ta huɗu, tana shirye don a hau ta da namiji. Ma'anar Taruqat al-Fahl ita ce, ta dace a kusanci ta da namiji.

3. For forty-six camels, a female (Hiqqah) on its way to a male animal (Taruqat al-Fahl) which has reached three years and has entered into the fourth. The meaning of (Taruqat al-Fahl) is that it is fit to be approached by a male.

4. Ga raƙuma sittin da ɗaya, jaza'a wacce ta kai shekara huɗu. An ba ta wannan suna ne saboda haƙoranta na gaba sun faɗi.

4. For sixty-one camels, a Jaza’a which has reached four years. It is given this name because its front teeth have fallen.

5. Ga raƙuma saba'in da shida, raƙuma biyu mata masu bada madara.

5. For seventy-six camels, two female milk-bearing camels.

6. Ga raƙumi casa'in da ɗaya, mata biyu (Hiqqah) waɗanda suke kan hanyar da namiji zai iya kusanta su.

6. For ninety-one camels, two females (Hiqqah) which are on the way to be ing approached by a male.

Babu zakka tsakanin kowane lamba biyu da aka ambata a baya. Idan adadin raƙuma ya ƙaru fiye da casa'in da ɗaya, babu ƙarin zakka a kansu har sai sun kai raƙuma ɗari da ashirin da ɗaya. Idan suka kai wannan adadin, to ƙidayar tana canzawa, inda ake karɓar wata rakumar mace mai bada madara a kowace arba'in, da kuma Hiqqah a kowace hamsin.

There is no Zakat between any two previously mentioned numbers. If the number of camels increases over ninety-one, there is no extra Zakat upon them until they reach one hundred and twenty one camels. If they reach this number then the counting changes such that a female milk-bearing camel is taken for every forty and a Hiqqah for every fifty.

Nisab da abin da ya wajaba sun kasance kamar haka:

The Nisab and what is obliged becomes as follows:

Babu Zakka a kan karuwa tsakanin adadi biyu. Hujjar wannan duka ita ce abin da Anas ya ruwaito, cewa Abu Bakr ya rubuta masa a cikin wannan littafi lokacin da ya aike shi zuwa Bahrain: "Da sunan Allah (swt), Mai rahama, Mai jin kai. Wannan ita ce farillar Sadaka wadda Manzon Allah ﷺ ya wajabta wa Musulmi, kuma wadda Allah (swt) ya umarci Manzonsa ﷺ da ita. Duk wanda ya nemi ta daga Musulmi ta hanya madaidaiciya, to a ba shi; amma duk wanda ya nemi fiye da haka, kada a ba shi. Har zuwa raƙuma ashirin da huɗu, ana karɓar tumaki, da tunkiya ɗaya a kowane biyar. Idan sun kai ashirin da biyar zuwa talatin da biyar, ana karɓar Bint Makhad mace. Idan sun kai talatin da shida zuwa arba'in da biyar, ana karɓar Bint Labun, wato raƙumar mace mai shayarwa. Idan sun kai arba'in da shida zuwa sittin, ana karɓar Hiqqah mai shiga shekara ta uku zuwa namiji. Idan sun kai sittin da ɗaya zuwa saba'in da biyar, ana karɓar Jaza'a. Idan sun kai saba'in da shida zuwa casa'in, ana karɓar raƙuma mata masu shayarwa. Idan sun kai casa'in da ɗaya zuwa ɗari da ashirin, ana karɓar Hiqqah biyu masu shiga shekara ta uku zuwa namiji. Idan sun karu fiye da ɗari da ashirin, ana karɓar raƙumar mace mai shayarwa a cikin kowace arba'in, da Hiqqah a cikin kowace hamsin. Duk wanda bai mallaki fiye da raƙuma huɗu ba, to babu Zakka a kansa sai dai idan mai dukiyar da kansa ya so. Amma tunkiya tana wajaba idan sun kai raƙuma biyar."

There is no Zakat on an increase between two numbers. The evidence for all this is what was narrated by Anas, that Abu Bakr wrote to him in this book when he sent him to Bahrain: “In the name of Allah (swt), Ar-Rahmaan, Ar- Raheem. This is the obligation of Sadaqah which the Messenger of Allah (saw) obliged upon the Muslims and which Allah (swt) commanded His Messenger (saw) with.Whoever requests it from the Muslims in the correct manner, then he should be given; but whoever asks for more should not be given. Up to twenty-four camels, it is taken as sheep, with a sheep taken in every five.When they reach twenty-five up to thirty-five, a female Bint Makhadh is taken. When they reach thirty-six to forty five, a female milk-bearing camel (Bint Labun) is taken. When they reach forty-six up to sixty, a Hiqqah on its way to a male is taken. When they reach sixty-one up to seventy-five, a Jaza’a is taken. When they reach seventy-six up to ninety, female milk-bearing camels are taken. When they reach ninety-one up to one hundred and twenty, two hiqqah on the way to a male are taken.When they increase beyond one hundred and twenty, a female milk-bearing camel in every forty and a hiqqah in every fifty is taken. Whoever does not own more than four camels then there is no Zakat upon him unless if the owner himself wishes. But a sheep is due when they reach five camels.”.

Idan babu rakumin shekarun da ya wajaba daga cikin rakuma, sai a karɓi wanda ya ɗan ƙasa da shekarunsa, to mai rakuman dole ne ya ba da ƙarin tumaki biyu a kan hakan ko kuma dirhami ashirin. Idan kuma aka karɓi wanda ya fi shekarunsa girma, to dole ne a ba mai rakuman tumaki biyu ko kuma dirhami ashirin. Dirhami ashirin daidai suke da gram 59.5 na azurfa. Misali a kan haka shi ne: idan rakuma su ne arba'in da shida, to wajibi ne a bayar da hiqqah. Idan mai rakuman ba shi da hiqqah amma yana da raƙumar mace mai bada madara, to dole ne ya bayar da tumaki biyu, ko dirhami ashirin, baya ga raƙumar mai bada madara. Idan kuma ba shi da raƙumar mace masu bada madara amma yana da jadh'a, to dole ne a ba shi ko dai tumaki biyu ko dirhami ashirin. Duk wannan saboda abin da Anas ya ruwaito: "Cewa Abu Bakr ya rubuta masa wajibcin Sadaƙa wadda Allah (SWT) ya umarci ManzonSa ﷺ da ita. Duk wanda ya wajaba ya bayar da jaza'a a matsayin sadaƙa ga rakuma amma bai da jaza'a sai dai yana da hiqqah, to ana karɓar hiqqah daga gare shi, kuma dole ne ya bayar tare da ita tumaki biyu idan hakan ya sauƙaƙa masa, ko kuma dirhami ashirin. Duk wanda ya wajaba ya bayar da hiqqah a matsayin sadaƙa ga rakuma amma bai da hiqqah sai dai yana da jaza'a, to ana karɓar jaza'a daga gare shi, kuma mai karɓar zakka ya ba shi dirhami ashirin ko tumaki biyu."

Zakkar shanu wajibi ne bisa ga Sunnah da kuma Ijma'in Sahabbai. Dangane da Sunnah, ya samo asali ne daga abin da Abu Dharr ya ruwaito cewa Annabi ﷺ ya ce: "Babu wani mai rakuma, shanu ko tumaki da zai ki bayar da haƙƙinsu face sai su zo a Ranar Alƙiyama sun fi yadda suke girma da kiba, su yi masa ƙahoni, su tattake shi da kofatonsu" (an amince da shi). Dangane da Ijma'in Sahabbai kuwa, lalle sun yarda akan wajabcin zakka a kan shanu.

The Zakat of cattle is obliged by the Sunnah and Ijma’a as-Sahabah. As for the Sunnah, this is due to what was narrated by Abu Dharr that the Prophet (saw) said: “No owner of camels, cattle or sheep will fail to give their due right except then will come bigger and fatter than they were on the Day of Judgement to butt him with their horns and trample him with their hoofs” (agreed upon). As for Ijma’a as-Sahabah, verily they agreed upon the obligation of Zakat upon cattle.

Zakat ya wajaba a kan dabbobin kiwo da suke kiwo mafi yawan shekara; su ne waɗanda ake riƙewa a kiwata su don haihuwa da ƙaruwa. Amma dabbobin aiki, babu zakka a kansu. Daga Ali, wanda ya ce: "Babu sadaka a kan dabbobin aiki." Amru ɗan Dinar ya ce an kai masa labarin cewa Manzon Allah ﷺ ya ce: "Babu sadaka a kan shanun Muthira da ake amfani da su wajen noma ƙasa." Jabir ɗan Abdullah ya ce: "Babu sadaka a kan Muthira." Muthira shi ne shanun da ake amfani da su wajen huɗa ƙasa.

Zakat is obliged on grazing cattle that graze most of the year; these are the ones taken and reared for progeny and increase. As for working cattle, there is no Zakat upon them. From Ali who said: “There is no Sadaqah upon working cattle.” Amru b. Dinar said that it reached him that the Messenger of Allah (saw) said: “There is no Sadaqah on Muthira bulls which are used for ploughing the soil.” Jabir b. Abdullah said: “There is no Sadaqah upon the Muthira.” The Muthira is the cow that ploughs the soil.

Nisabin farko na shanu wanda a kansa zakka ta wajaba shi ne talatin.

The first Nisab of cattle upon which Zakat is obliged is thirty.

Nisabi da abin da ya wajaba a kansu shi ne kamar haka: -.

The Nisab and what is due upon them is as follows: -.

1. Tabi'a, namiji ko mace, a cikin saniya talatin. Tabi'a shi ne maraƙin saniya namiji mai shekara ɗaya wanda ya shiga shekara ta biyu. An ba shi wannan suna ne saboda ya kai matakin da zai iya bin uwarsa.

1. A Tabi’a male or female in thirty cattle. The Tabi’a is the male cow of one year old who has entered into the second. It is given that name because it has become capable of following its mother.

Zakat akan tumaki da awaki wajibi ne bisa ga Sunnah da kuma ijma'in Sahabbai. Dangane da Sunnah, wannan ya samo asali ne daga abin da Abu Dharr ya ruwaito daga Annabi ﷺ yana cewa: "Babu wani mai rakuma, shanu ko tumaki/awaki da zai kasa biyan hakkin da ya rataya a wuyansa face za su zo a Ranar Alkiyama sun fi yadda suke girma da kiba, suna tunkuyarsa da kahoninsu kuma suna tattake shi da kofatonsu" (an yarda da shi baki daya).

The Zakat of sheep and goats is obliged by Sunnah and Ijma’a as-Sahabah. As for the Sunnah, this is due to what Abu Dharr narrated from the Prophet (saw) saying: “ No owner of camels, cattle or sheep/goats will fail to give their due right except they will come bigger and fatter than they were, on the Day of Judgement to butt him with their horns and trample him with their hoofs” (agreed upon).

Dangane da Ijma'ar Sahabbai, lallai sun yi ijma'i tare babu wanda ya saba a kan wajabcin zakkar tumaki da awaki. Ana wajabta zakka a kan tumaki da awakin kiwo da suke kiwo mafi yawan shekara, idan shekara ta cika bayan sun kai nisabi. Abu Bakr ya ruwaito daga Annabi ﷺ a cikin wani dogon Hadisi cewa ya ce: "...da akuyar shat a cikin tumaki da awakin kiwo idan sun kai arba'in..." Haka kuma saboda maganarsa ﷺ: "Babu zakka a kan dukiya sai shekara ta wuce a kanta."

As for Ijma’a as-Sahabah, verily they had a collective consensus without anyone differing upon the obligation of Zakat upon sheep and goats. Zakat is obliged upon grazing sheep and goats that graze most of the year, once a full year passes after they have attained the Nisab. Abu Bakr narrated from the Prophet (saw) in a long Hadith that he said: “…and a female sheep (Shat) in grazing sheep and goats if they are forty…” and also due to his saying: “There is no Zakat on property until a year has passed over it.”.

Mafi ƙarancin nisabi ga tumaki da awaki shi ne tumaki arba'in. Idan sun yi ƙasa da arba'in, ko da da tumaki ɗaya ne, to babu zakka a kansu. Nisabin tumaki da awaki, da abin da ya wajaba a kansu, shi ne kamar haka: -

The minimum Nisab for sheep and goats is forty sheep. If they are less than forty, even by one sheep, there is no Zakat upon them. The Nisab of sheep and goats, and what is obliged upon them, is as follows: -.

1. Akuya ɗaya (Shat) a cikin garken tumaki arba'in.

1. One female sheep (Shat) in a herd of forty .

2. Tumaki biyu mata (Shat) a cikin garken tumaki ɗari da ashirin da ɗaya.

2. Two female sheep (Shat) in a herd of one hundred and twenty one.

3. Tumaki uku (Shat) a cikin garken tumaki ɗari biyu da ɗaya.

Duk abin da Musulmi ya mallaka na tumaki da awaki, ƙanana da manya, har da as-Sikhal waɗanda 'ya'yan awaki ne, da al-Buhum waɗanda 'ya'yan tumaki ne, ana lissafa su ne bisa sharadin cewa an haife su kafin shekara ta cika.

All that a Muslim owns of sheep and goats, young and old, including as- Sikhal which are the children of goats and al-Buhum which are the children of sheep, are counted on the condition that they were born before the passing of the year.

Jaza'a (wanda ya kai shekara huɗu) na rago ana karɓarsa a zakkar tumaki da ta kai watanni shida, haka kuma Thaniyy na awaki wanda ya kai shekara ɗaya. Babu bambanci tsakanin na namiji da na mace. Ana karɓar namiji kamar yadda ake karɓar mace. Ana karɓar matsakaici, ba mafi kyau ba ko mafi muni ba.

The Jaza’a (four-year old) of the lamb is taken in the Zakat of sheep which is six months old, as well as the Thaniyy of the goats which is one year old. There is no difference between the males and females. The male is taken as is the female. The average is taken, not the best or the worst.

Ba a karɓar 'ya'yan awaki, haka ma ba a karɓar ragunan da ba su kai shekara ba, domin ba su cancanci zakka ba. Haka kuma ba a karɓar tunkiyar da ta riga ta haihu ko wadda ke gab da haihuwa; ba a karɓar tunkiyar da ake kiwo don madara ko nama, ba kuma a karɓar tunkiyar namiji ko akuyar namiji, sai dai idan mai ita ya ba da su da son ransa domin zakka. A wannan yanayi ana karɓarsu, kuma yana samun lada mai yawa saboda sun fi abin da aka wajabta masa. Hujjar duk wannan ita ce abin da Beshr ɗan Asim ya ruwaito daga mahaifinsa, cewa Umar ɗan Al-Khattab ya naɗa Abu Sufyan ɗan Abdullah a kan Ta'if da yankunanta. Sai ya tafi a matsayin mai karɓar zakka, ya ƙidaya musu Ghazi (ɗan akuya) amma bai karɓe su daga hannunsu ba. Suka ce masa: "Idan ka ƙidaya Ghazi a kanmu, to ya kamata ka karɓe su." Sai ya ƙi har ya haɗu da Umar, ya ce: "Na sani suna ikirarin cewa muna zalunce su. Mun ƙidaya Ghazi a kansu amma ba mu karɓe su ba." Sai Umar ya ce masa: "Ka ƙidaya musu Ghazi, da namiji, har ma da Sakhlat, wato mace wadda makiyayi yake ɗauka a hannunsa. Ka ce musu: 'Ba zan karɓi Rubiyy ba, wato wadda ta haihu, wadda ke cikin haihuwa, wadda ake kiwo don madara, ba kuma tunkiyar da ake ci ba. Ba zan karɓi wadda ake kiba don yanka ba, ko tunkiyar namiji ko akuyar namiji. Maimakon haka, ku ba ni 'Inaq, wadda ba ta kai shekarar akuya ba, da Jaza'a (mai shekara huɗu) da Thaniyya, domin wannan ita ce matsakaicin dukiyar, wato Sikhal da mafi kyawun abinta.'" Haka kuma ga maganar Annabi ﷺ: "Lallai haƙƙinmu yana cikin Jaza'a da Thaniyya kawai."

The children of the goats are not taken, nor are the young sheep as they are not fit for Zakat. Similarly the sheep that has given birth or the one on the way to giving birth is not taken; nor is the sheep being reared for milk or meat, nor is the male sheep or goat taken, except if their owner volunteers and offers them for Zakat. In this case they are accepted and there is an extra reward for him as it is more than what it is obliged. The evidence for all this is what Beshr b. Asim narrates from his father that ‘Umar ibn Al- Khattab appointed Abu Sufyan b. Abdullah over Taif and its districts. So he went as a collector of Zakat and counted against them the Ghazi (young goat) but did not take them from them. They said to him: “If you count the Ghazi against us then you should take them, but he held back until he met ‘Umar and said: “I know that they claim we are oppressing them.We counted the Ghazi against them but did not take them.” So ‘Umar said to him: “Count against them the Ghazi, the male, and even the Sakhlat, the female that the shepherd carries on his hand. Say to them: ‘I will not take the Rubiyy, that is the one that gave birth, the one in labour, the one for milk, nor the sheep for eating. Nor will I take the one being fattened for slaughter or the male sheep goat. Instead take the ‘Inaq, the one that has not reached the year of goats, the Jaza’a (four-year old) and the Thaniyya as that is the average between of the property i.e. the Sikhal and the best of it.” Also the saying of the Prophet (saw) : “Verily our right is only in the Jaza’a and the Thaniyya.”.

Shirkah ko khultah a cikin kiwo na tumaki yana sa mallakar masu hada hannu ko masu shiga shirka ta zama kamar mallakar mutum guda wajen biyan Zakat. Hakan yana aiki ko dabbobin suna tsakanin su ta hanyar haɗin kai, ba tare da an kayyade rabon kowane ɗaya ba, misali idan sun gada wani sashi, suka saya tare cikin shirka, ko kuma aka ba su kyauta tare, suka riƙe su a haka ba tare da rabuwa ko raba ba. Hakan kuma yana aiki ko an ba su tare ko kuma rabonsu sun bambanta, sannan daga baya suka haɗa su, wato mallakar kowane ɗaya ta kasance daban amma suka haɗa su suka zama abokan shirka; ko rabonsu daidai ne ko ba daidai ba, dangane da kiwo, wurin kiwo, rago (al-Fahl) ko wurin shan ruwa. Tumakin shirka ko haɗuwa, ba tare da la'akari da adadin masu shiga shirka ko rabonsu ba, ana ƙidaya su kamar tumaki da awaki na mutum guda wajen karɓar Zakat. Ana ƙidaya su a matsayin ɗaya kuma suna ci gaba da zama a haka ba tare da rabuwa ko haɗuwa ba. Idan sun kai arba'in, to mai karɓar Sadaqah yana karɓar tunkiya ɗaya; idan sun kai ɗari da ashirin da ɗaya, ana karɓar tumaki biyu; ana karɓar tumaki uku idan sun kai ɗari biyu da ɗaya, kuma ana karɓar tumaki huɗu idan sun kai ɗari huɗu.

The partnership or mixing in grazing sheep makes the property of the partners or two associates like the property of one man in Zakat. This is the case whether the livestock is shared jointly between them such that each one has a common unspecified share, for example if they inherit a portion, purchase them in partnership or they are gifts given to both of them so they retain them in this situation without separation or division. This may be whether they were given to them together or they were separate shares and they mixed them later on, i.e. the property of each one is distinct but they mixed them and became partners together; whether they were of equal shares or not, with regards to shepherding, pasture, male sheep (al-Fahl) or drinking place. The sheep of a partnership or mixing, irrespective of the number of partners or associates or their shares, are counted like the sheep and goats of one man in taking Zakat. They are counted as one and remain in their situation without separation or combination. If they reach forty then the collector of Sadaqah takes one sheep, if they reach one hundred and twenty one, two sheep are taken. Three sheep are taken if they reach two hundred and one, and four sheep are taken if they reach four hundred.

Mai karɓar Sadaƙa yana raba abin da ya karɓa a matsayin Zakka daga abokan haɗin kai ko masu tarayya gwargwadon rabon kowannensu a cikin tumakin, ta yadda wanda ya fi ƙanƙanta a cikinsu zai dawo ga wanda ya fi yawa a rabonsa, saboda faɗar Annabi ﷺ: "Abin da aka karɓa daga abokan haɗin kai biyu, suna dawowa wa juna daidai."

The collector of Sadaqah divides what he takes as Zakat from the partners or associates according to their shares in the sheep such that the least among them returns to the higher in his share due to the Prophet (saw) ’s saying: “Whatever is taken from two associates they return to each other in equality.”.