Nisabu ya kwanza ya ngamia ni tano, kutokana na Hadithi ya Abu Said al-Khudri kutoka kwa Mtume ﷺ: "Hakuna Sadaka juu ya chochote kilicho chini ya ngamia watano." Ngamia lazima wawe kati ya 5 hadi 9, kwa kuwa hakuna Zakat kwa yeyote anayemiliki chini ya ngamia watano. Yeyote anayemiliki ngamia watano wanaochunga, wanaochunga kwa sehemu kubwa ya mwaka, basi kondoo jike anamlazimu. Nisabu ya ngamia, na kile kinachowalazimu, ni kama ifuatavyo:

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:

1. Kwa ngamia watano, kondoo mmoja.

1. For five camels, one sheep.

Kwa ngamia kumi, kondoo wawili.

2. For ten camels, two sheep.

3. Kwa ngamia kumi na tano, kondoo watatu.

3. For fifteen camels, three sheep.

4. Kwa ngamia ishirini, kondoo wanne.

4. For twenty camels, four sheep.

Zakat inalazimu tu pale Nisab inapofikia viwango vilivyotajwa hapo juu. Kiasi chochote kilicho kati ya Nisab mbili zilizotajwa hapo juu hakihesabiwi. Kwa mfano, ngamia kumi na wawili hutoa Zakat sawa na kumi, na ngamia saba sawa na watano. Hakuna chochote kinachowekwa kwa zaidi ya ngamia ishirini hadi idadi ifikie ishirini na tano. Hilo likitokea, Zakat haitolewi tena kwa kondoo bali kwa ngamia. Al-Laith bin S’ad alisema: “Huu ndio kitabu cha Sadaqa: Kwa ngamia ishirini na chini ya hapo, kondoo mmoja kwa kila ngamia watano.” Al-Laith alisema: “Naf'i alinisimulia kuwa hii ni nakala ya kitabu cha ‘Umar ibn Al-Khattab.” Malik bin Anas alisema: “Nilisoma kitabu cha ‘Umar ibn Al-Khattab kuhusu Sadaqah, nacho kilisema ndani yake: ‘Kwa jina la Allah (swt), Ar-Rahmaan, Ar-Raheem. Huu ndio kitabu cha Sadaqah. Hadi ngamia ishirini na nne, kondoo mmoja kwa kila ngamia watano.’” Wanapofikia ngamia ishirini na watano, basi Nisab na kile kinachowalazimu ni:

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. Kwa ngamia ishirini na tano, ni mtoto wa kike wa ngamia (Makhadh) aliyefikia mwaka mmoja na kuingia mwaka wa pili. Al-Makhadh ni yule aliye na mimba. Yaani ngamia wa kike aliyeingia katika kipindi cha kuwa na mimba. Ikiwa mwenye ngamia hana mtoto wa kike (Makadh), basi huchukuliwa ngamia dume mwenye maziwa (Labun), aliyefikia miaka miwili na kuingia mwaka wa tatu.

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. Kwa ngamia thelathini na sita, ni ngamia jike anayetoa maziwa (Labunah) aliyefikisha miaka miwili na kuingia mwaka wa tatu. Anaitwa jina hilo kwa sababu mama yake yuko karibu kuzaa, hivyo kwamba huanza kutoa maziwa.

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. Kwa ngamia arobaini na sita, ni hiqqah (ngamia jike mwenye umri wa miaka minne) aliyefikia umri wa kuoana na dume (Taruqat al-Fahl), ambaye amefikisha umri wa miaka mitatu na ameingia mwaka wa nne. Maana ya (Taruqat al-Fahl) ni kwamba yuko tayari kukaribiwa na dume.

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. Kwa ngamia sitini na moja, ni Jaza'a ambaye ameingia mwaka wa nne. Anaitwa hivyo kwa sababu meno yake ya mbele yameanguka.

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. Kwa ngamia sabini na sita, ngamia wawili wa kike wanaonyonyesha.

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

6. Kwa ngamia tisini na moja, wanawake wawili (Hiqqah) ambao wako njiani kuelekea kusogelewa na dume.

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

Hakuna Zakat kati ya idadi yoyote mbili zilizotajwa awali. Idadi ya ngamia ikiongezeka zaidi ya tisini na moja, hakuna Zakat ya ziada juu yao hadi wafikie ngamia mia moja na ishirini na moja. Wakifikia idadi hii, basi hesabu inabadilika, na hutolewa ngamia jike anayetoa maziwa kwa kila arobaini, na Hiqqah kwa kila hamsini.

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.

Nisabu na kile kinachowajibika ni kama ifuatavyo:

The Nisab and what is obliged becomes as follows:

Hakuna Zakat juu ya ongezeko kati ya idadi mbili. Dalili ya haya yote ni kile alichosimulia Anas, kwamba Abu Bakr alimwandikia katika kitabu hiki alipomtuma Bahrain: "Kwa jina la Allah (swt), Ar-Rahmaan, Ar-Raheem. Hii ni wajibu wa Sadaqah ambayo Mtume wa Allah (saw) aliwawajibisha Waislamu, na ambayo Allah (swt) alimwamuru Mtume Wake (saw) nayo. Yeyote atakayeiomba kutoka kwa Waislamu kwa njia sahihi, apewe; lakini yeyote atakayeomba zaidi, asipewe. Hadi ngamia ishirini na nne, huchukuliwa kondoo, na kondoo mmoja huchukuliwa kwa kila ngamia watano. Wanapofikia ishirini na tano hadi thelathini na tano, huchukuliwa Bint Makhadh wa kike. Wanapofikia thelathini na sita hadi arubaini na tano, huchukuliwa Bint Labun wa kike, ngamia jike anayetoa maziwa. Wanapofikia arubaini na sita hadi sitini, huchukuliwa Hiqqah aliye njiani kuwa dume. Wanapofikia sitini na moja hadi sabini na tano, huchukuliwa Jaza'a. Wanapofikia sabini na sita hadi tisini, huchukuliwa ngamia jike wanaotoa maziwa. Wanapofikia tisini na moja hadi mia moja na ishirini, huchukuliwa Hiqqah mbili zilizo njiani kuwa dume. Wanapozidi mia moja na ishirini, kila arubaini huchukuliwa ngamia jike mmoja anayetoa maziwa, na kila hamsini huchukuliwa Hiqqah mmoja. Yeyote asiyemiliki zaidi ya ngamia wanne, basi hana Zakat isipokuwa mwenyewe akitaka. Lakini kondoo anawajibika wanapofikia ngamia watano."

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.”.

Ikiwa hakuna ngamia wa umri unaotakiwa miongoni mwa ngamia, na akachukuliwa ngamia wa umri wa chini zaidi, basi mwenye ngamia lazima atoe zaidi ya hapo kondoo wawili au dirham ishirini. Na ikiwa akichukuliwa ngamia wa umri mkubwa zaidi, basi mwenye ngamia lazima apewe kondoo wawili au dirham ishirini. Dirham ishirini ni sawa na gramu 59.5 za fedha. Mfano wa hayo ni kwamba: ngamia wanapofikia arobaini na sita, basi inawajibika kutoa hiqqah. Ikiwa mwenye ngamia hana hiqqah lakini ana ngamia jike mwenye maziwa, basi lazima atoe kondoo wawili, au dirham ishirini, pamoja na ngamia jike huyo mwenye maziwa. Ikiwa hana ngamia jike mwenye maziwa lakini ana Jadh'a, basi lazima apewe ama kondoo wawili au dirham ishirini. Haya yote yanatokana na yaliyopokewa na Anas: "Kwamba Abu Bakr alimwandikia ya wajibu wa Sadaka ambayo Allah (SWT) alimwamuru Mtume wake ﷺ. Yeyote anayepaswa kutoa Jaza'a kama Sadaka kwa ajili ya ngamia lakini hana Jaza'a bali ana Hiqqah, basi Hiqqah inakubaliwa kutoka kwake, na lazima atoe pamoja nayo kondoo wawili ikiwa ni rahisi kwake au dirham ishirini. Na yeyote anayepaswa kutoa hiqqah kama Sadaka kwa ajili ya ngamia lakini hana Hiqqah bali ana Jaza'a, basi Jaza'a inakubaliwa kutoka kwake, na mtoza Zakat amfidie dirham ishirini au kondoo wawili."

Zakat ya mifugo ni wajibu kwa mujibu wa Sunnah na Ijma'a ya Maswahaba. Kuhusu Sunnah, hii ni kutokana na yale yaliyosimuliwa na Abu Dharr kwamba Mtume ﷺ alisema: "Hakuna mwenye ngamia, ng'ombe au kondoo ambaye hatatoa haki yao, isipokuwa siku ya Kiyama watakuja wakiwa wakubwa na wanene zaidi ya walivyokuwa, wampige kwa pembe zao na kumkanyaga kwa kwato zao" (Imekubaliwa). Kuhusu Ijma'a ya Maswahaba, hakika walikubaliana juu ya wajibu wa Zakat juu ya mifugo.

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.

Zaka inawajibu juu ya ng'ombe wa malisho wanaochunga sehemu kubwa ya mwaka; hao ni wale wanaochukuliwa na kufugwa kwa ajili ya uzao na kuongezeka. Kuhusu ng'ombe wa kazi, hakuna Zaka juu yao. Kutoka kwa Ali aliyesema: "Hakuna Sadaka juu ya ng'ombe wa kazi." Amru bin Dinar alisema kwamba ilimfikia kuwa Mtume ﷺ alisema: "Hakuna Sadaka juu ya ng'ombe dume wa Muthira wanaotumika kulima ardhi." Jabir bin Abdullah alisema: "Hakuna Sadaka juu ya Muthira." Muthira ni ng'ombe jike anayelima ardhi.

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.

Nisabu ya kwanza ya ng'ombe ambayo zaka inawajibika juu yake ni thelathini.

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

Nisabu na yanayowajibika juu yake ni kama ifuatavyo: -.

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

1. Tabi’a, mwanaume au mwanamke, katika ng’ombe thelathini. Tabi’a ni ndama dume wa ng’ombe mwenye umri wa mwaka mmoja ambaye ameingia mwaka wa pili. Anaitwa jina hilo kwa sababu amekuwa na uwezo wa kumfuata mama yake.

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.

Zaka ya kondoo na mbuzi imewajibishwa kwa Sunnah na Ijma'a ya Maswahaba. Kuhusu Sunnah, hii ni kutokana na kile Abu Dharr alichosimulia kutoka kwa Mtume ﷺ akisema: "Hakuna mmiliki wa ngamia, ng'ombe au kondoo/mbuzi ambaye hatatoa haki yake inayostahili isipokuwa watakuja siku ya Kiyama wakiwa wakubwa na wanene zaidi kuliko walivyokuwa, wamsukume kwa pembe zao na kumkanyaga kwa kwato zao" (wamekubaliana juu yake).

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).

Kuhusu Ijma'a as-Sahabah, hakika walikuwa na makubaliano ya pamoja bila mtu yeyote kutofautiana juu ya wajibu wa Zakat juu ya kondoo na mbuzi. Zakat ni wajibu juu ya kondoo na mbuzi wanaochunga ambao hula malisho mwaka mwingi, pindi mwaka kamili unapopita baada ya kufikia Nisab. Abu Bakr alisimulia kutoka kwa Mtume ﷺ katika Hadith ndefu kwamba alisema: "…na mbuzi jike (Shat) katika kondoo na mbuzi wanaochunga iwapo ni arobaini…", na pia kwa kauli yake: "Hakuna Zakat juu ya mali hadi mwaka upite juu yake."

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.”.

Nisabu ya chini kabisa ya kondoo na mbuzi ni kondoo arobaini. Ikiwa wako chini ya arobaini, hata kwa kondoo mmoja tu, hakuna Zakat juu yao. Nisabu ya kondoo na mbuzi, na kile kinachowajibika juu yao, ni kama ifuatavyo: -

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. Kondoo mmoja wa kike (Shat) katika kundi la arobaini.

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

2. Kondoo wawili wa kike (Shat) katika kundi la mia moja na ishirini na moja.

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

Mifugo yote ya kondoo na mbuzi anayomiliki Muslim, wadogo kwa wakubwa, ikiwa ni pamoja na as-Sikhal ambao ni watoto wa mbuzi na al-Buhum ambao ni watoto wa kondoo, huhesabiwa kwa sharti kwamba walizaliwa kabla ya kupita kwa mwaka.

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 (mwenye umri wa miaka minne) wa kondoo hukubaliwa katika Zakat ya kondoo ambaye ana umri wa miezi sita, pamoja na Thaniyy wa mbuzi ambaye ana umri wa mwaka mmoja. Hakuna tofauti kati ya madume na majike. Dume hukubaliwa kama alivyo, na jike pia hukubaliwa kama alivyo. Wastani huchukuliwa, si aliye bora zaidi wala aliye mbaya zaidi.

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.

Watoto wa mbuzi hawachukuliwi, wala wana-kondoo wachanga, kwa kuwa hawafai kwa Zakat. Vivyo hivyo, kondoo aliyezaa au aliye karibu kuzaa hachukuliwi; wala kondoo anayefugwa kwa ajili ya maziwa au nyama, wala dume wa kondoo au mbuzi hachukuliwi, isipokuwa mwenyewe akijitolea na kumpa kwa ajili ya Zakat. Katika hali hii, hukubaliwa, na yeye hupata thawabu ya ziada kwa kuwa ni zaidi ya kile kinachomlazimu. Ushahidi wa haya yote ni yale aliyosimulia Bishr bin Asim kutoka kwa baba yake: kwamba ‘Umar bin Al-Khattab alimteua Abu Sufyan bin Abdullah kuwa msimamizi wa Taif na wilaya zake. Yeye alikwenda kama mkusanyaji wa Zakat, akahesabu dhidi yao Ghazi (mbuzi mchanga), lakini hakuwachukua kutoka kwao. Wakamwambia: “Ukituhesabia Ghazi, basi uwachukue.” Lakini alisita hadi alipokutana na ‘Umar, akasema: “Ninajua kwamba wanadai tunawadhulumu. Tuliwahesabia Ghazi lakini hatukuwachukua.” Hapo ‘Umar akamwambia: “Wahesabie Ghazi, dume, na hata Sakhlat, jike ambaye mchungaji hubeba mkononi. Waambie: ‘Sitachukua Rubiyy, yaani yule aliyezaa, yule aliye katika uchungu wa kuzaa, yule wa maziwa, wala kondoo wa kuliwa. Wala sitachukua yule anayenenepeshwa kwa ajili ya kuchinjwa, wala dume wa kondoo au mbuzi. Badala yake chukueni ‘Inaq, yule ambaye hajafikia mwaka wa mbuzi, Jaza’a (wa miaka minne) na Thaniyya, kwani hiyo ni wastani kati ya mali, yaani Sikhal na bora yake.” Pia kauli ya Mtume ﷺ: “Hakika haki yetu ni katika Jaza’a na Thaniyya tu.”

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.”.

Ushirikiano au kuchanganya katika kuchunga kondoo hufanya mali ya washirika au wenzi wawili kuwa kama mali ya mtu mmoja katika Zakat. Hili linatumika iwe mifugo imeshirikiwa kwa pamoja kati yao kwa namna kila mmoja ana sehemu ya pamoja isiyoainishwa, kwa mfano wakirithi sehemu, wakinunua kwa ushirika, au ikiwa ni zawadi walizopewa wote wawili, hivyo wakazibakisha katika hali hiyo bila kutenganishwa wala kugawanywa. Hili linaweza kuwa iwe walipewa pamoja, au ikiwa walikuwa na sehemu tofauti kisha wakazichanganya baadaye, yaani mali ya kila mmoja ni tofauti lakini wakazichanganya na kuwa washirika pamoja; iwe sehemu zao zilikuwa sawa au hazikuwa sawa, kwa upande wa kuchunga, malisho, dume la kondoo (al-Fahl) au mahali pa kunywesha. Kondoo wa ushirika au mchanganyiko, bila kujali idadi ya washirika au wenzi au sehemu zao, wanahesabiwa kama kondoo na mbuzi wa mtu mmoja katika kutoa Zakat. Wanahesabiwa kama mmoja na hubaki katika hali yao bila kutenganishwa wala kuunganishwa. Wakifikia arobaini basi mtoza Sadaka huchukua kondoo mmoja; wakifikia mia moja na ishirini na moja, huchukuliwa kondoo wawili. Hufuatia kuchukuliwa kondoo watatu wakifikia mia mbili na moja, na kondoo wanne huchukuliwa wakifikia mia nne.

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.

Mkusanyaji wa Sadaqah hugawanya kile anachochukua kama Zakat kutoka kwa washirika kulingana na hisa zao katika kondoo, kwa namna ambayo yule aliye mdogo kati yao hurejeshewa anayemzidi katika hisa yake, kutokana na kauli ya Mtume ﷺ: "Kile kinachochukuliwa kutoka kwa washirika wawili, wao hurejeshana kwa usawa."

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.”.