Sura hii inahusu kubainisha nisab ya kila aina ya mali ambayo zakat inatozwa juu yake, yaani kiasi ambacho zakat hutozwa kwa vitu vilivyofikia nisab. Pia inahusu kubainisha kiasi kinachostahili kutolewa kwa kitu hicho, yaani juu ya kitu chenyewe na kiasi chake. Itataja mambo waliyokubaliana na yale waliyotofautiana juu yake kwa kila aina, iwe yamekubaliwa au yamekhitilafiana. Tutagawanya mjadala katika sehemu. Sehemu ya kwanza ni kuhusu dhahabu na fedha. Ya pili ni kuhusu ngamia. Ya tatu ni kuhusu kondoo. Ya nne ni kuhusu ng'ombe. Ya tano ni kuhusu mazao. Ya sita ni kuhusu bidhaa.

/6This chapter deals with the identification of the nisab of each category of wealth on which zakat is levied, and that is the quantity on which zakat is charged for those 7items reaching the nisab. It also deals with the identification of the amount due on an item, that is, on itself and its quantity mention those things that they agreed upon and those over which they differed for each of the species, whether agreed upon or disputed. We will divide the discussion into sections. The first section is about gold and silver. The second is about camels. The third is about sheep. The fourth is about cows. The fifth is about crops. The sixth is about goods.

Walikubaliana kwamba kiasi cha fedha ambacho zaka hutozwa ni auqiya tano [wakia], kwa sababu ya hadith sahihi ya Mtume ﷺ, "Hakuna sadaka katika kiasi chochote kilicho chini ya auqiya tano [wakia] za fedha." Walitofautiana kuhusu kuwekwa kwa nisabu kwa madini mengine isipokuwa fedha, na pia kuhusu kiasi kinachopaswa kutolewa juu yake. Kwa mtazamo wao, auqiya moja ilikuwa sawa na dirhamu tano kwa uzito. Walikubaliana kwamba kiasi kinachopaswa kutolewa juu ya hili ni robo ya asilimia kumi. Hili pia linatumika kwa dhahabu, yaani, zaka ni moja ya arobaini. Hii ni kwa muda wote ambao zinabaki katika hali ya kuwa madini na haziachi kuwa madini.

They agreed that the quantity of silver on which zakat is levied is five awqiya [ounces], because of the authentic saying of of the Prophet (God’s peace and blessings be upon him), “There is no sadaqa in what is less than five awqiya [ounces] of silver”. They disagreed about the stipulation of a nisab for minerals other than silver, and also about the amount due on them. An awqiya, in their view, was equal to five dirhams by weight. They agreed that the amount due on this is one-fourth of a tenth. This applies to gold as well, that is, zakat is one- fortieth. This is so as long as they are in a state when they do not cease to be minerals.

Chini ya mada hii walitofautiana kuhusu mambo matano: kwanza, nisab ya dhahabu; pili, je, waqs inawahusu, yaani, je, hakuna ongezeko la zakat pamoja na ongezeko la kiasi kilicho juu ya nisab; tatu, je, aina moja inaweza kuongezwa kwenye nyingine kwa madhumuni ya zakat ili ziwe zinazingatiwa kama aina huru, yaani, wakati wa kuweka nisab, au ni aina mbili tofauti; nne, je, ni sharti kwa nisab kuwa na mmiliki mmoja mmoja wake na si wawili; na tano, uzingatiaji wa nisab kwa madini, hawl yake, na kiasi kinachostahili kutolewa kwazo.

Under this topic they disagreed over five points: first, the nisab for gold; second, does waqs apply to them, that is, is there no increase in zakat with an increase in an amount above the nisab'™ third, can one category be added to another for purposes of zakat so that they are considered as an independent category, that is, at the time of the fixation of the nisab, or are they two separate categories; fourth, is it a condition for the nisab that there be a single owner for it and not two; and fifth, the consideration of the nisab for minerals, their hawl, and the amount due on them.

Suala la kwanza linahusu tofauti yao kuhusu nisabu ya dhahabu. Wanazuoni wengi wanashikilia kwamba zakaa inapaswa kutolewa kwa dinari ishirini kwa uzito, kama ilivyo kwa dirhamu mia mbili. Huu ndio msimamo wa Malik, al-Shafi'i, Abu Hanifa, wanafunzi wao, Ahmad, na kundi la wanazuoni wa mikoani. Kundi la wanazuoni, akiwemo al-Hasan ibn Abi al-Hasan al-Basri na wanafunzi wengi wa Dawud ibn Ali, walishikilia kwamba hakuna chochote kinachopaswa kutolewa kwa dhahabu hadi kufikia kiasi cha dinari arobaini, na kwamba kiasi kinachopaswa kutolewa ni robo ya sehemu moja ya kumi, yaani dinari moja. Kundi la tatu lilisema kwamba hakuna zakaa juu ya dhahabu hadi thamani yake sokoni ifikie dirhamu mia mbili, au iwe na thamani hiyo. Ikifikia thamani hiyo, robo ya sehemu moja ya kumi inapaswa kutolewa juu yake, iwe uzito wake ni dinari ishirini au pungufu au zaidi. Hii inahusu kiasi kilicho chini ya dinari arobaini, lakini kinapofikia dinari arobaini, uzito wake wenyewe ndio unaopaswa kuzingatiwa, wala si thamani yake kwa dirhamu, wala bei yake sokoni, wala thamani yake.

The first issue deals with their disagreement over the nisab of gold. The majority of the jurists maintain that zakat is to be levied on twenty dinars by weight as it would be in two hundred dirhams. This is the opinion of Malik, al- Shafi i, Abu HanTfa, their c disciples, Ahmad, and a group of the jurists of the provinces. A group of jurists, including al-Hasan ibn AbT al-Hasan al-BasrT and most of the disciples of Dawud ibn A1T, held that there is nothing to be paid C on gold until it reaches an amount of forty dinars, and in that the amount due is one-fourth of a tenth - one dinar. A third group said that there is no zakat on gold until its market rate equals two hundred dirhams™ or it has that value. If it reaches that value one-fourth of a tenth is due on it, whether its weight is twenty dinars or less or more. This applies to an amount that is less than forty dinars, but when it reaches an amount of forty dinars its own weight is to be taken into account and not its value in dirhams or its market rate or value.

Sababu ya kutofautiana kwao kuhusu nisab ya dhahabu ni kwamba hakuna chochote kilichothibitishwa kutoka kwa Mtume (rehema na baraka za Mungu ziwe juu yake ﷺ), kama ilivyothibitishwa kuhusu nisab ya fedha. Hadithi iliyopokewa kutoka kwa al-Hasan ibn cUmara kupitia CA1T, kwamba Mtume ﷺ alisema, "Toeni zaka ya dhahabu kwa kiwango cha nusu dinari kwa kila dinari ishirini," kwa mujibu wa wengi si hadithi inayoweza kufanyiwa kazi, kwa sababu ni hadithi ya pekee iliyosimuliwa na al-Hasan ibn TJmara peke yake. Wale ambao hadithi hii haikuwathibitikia walitegemea ijma' (makubaliano), ambayo ni makubaliano yao kuhusu wajibu wa zaka kwa dinari arobaini. Malik, hata hivyo, alitegemea 'amal (desturi ya watu wa Madina), na kwa sababu hiyo alisema katika al-Muwatta': "Sunna ambayo hakuna mzozo kati yetu juu yake ni kwamba zaka inapaswa kutolewa kwa dinari ishirini kama inavyopaswa kutolewa kwa dirhamu mia mbili." Wale waliodhamiria kwamba zaka inapaswa kutolewa kwa kiasi kilicho chini ya arobaini walifanya hivyo kwa msingi wa dirhamu. Kwa kuwa dhahabu na fedha zilikuwa za jenasi moja, kwa mtazamo wao, walizichukulia fedha kuwa msingi, kwa sababu kuna maandiko yaliyothibitika kwa ajili yake. Kwa hiyo waliamua kwamba thamani ya dhahabu itegemee thamani ya fedha kwa thamani, si kwa msingi wa uzito. Hili linatumika pale ambapo hakuna ijma'. Zaidi ya hayo, katika baadhi ya hadithi maneno ni, "Hakuna sadaka katika chini ya awqiya tano (wakia) za riqa," na inasemekana kwamba neno riqa linatumika kwa dhahabu na fedha zote mbili.

Walitofautiana kuhusu kiasi kinachozidi thamani ya nisabu (ya dhahabu na fedha). Wengi walishikilia kwamba uzito unaozidi dirhamu mia mbili hupimwa kwa uwiano uleule, yaani robo ya moja ya kumi. Miongoni mwa waliounga mkono msimamo huu ni al-Shafi'i, Abu Yusuf na Muhammad, wanafunzi wa Abu Hanifa, Ahmad ibn Hanbal, na kundi la wanazuoni wa fiqhi. Kundi jingine la wanazuoni, wengi wao kutoka Iraq, walishikilia kwamba hakuna chochote kinachopaswa kutolewa kwa kile kinachozidi dirhamu mia mbili mpaka ziada hiyo ifikie kiasi cha dirhamu arobaini. Ikifikia kiasi cha dirhamu arobaini, basi robo ya moja ya kumi inapaswa kutolewa juu yake, ambayo ni dirhamu moja. Hii ndiyo ilikuwa msimamo wa Abu Hanifa, Zufar, na kundi la wanafunzi wao.

They disagreed over what is in excess of the value of the nisab (of gold and silver). The majority maintained that the weight in excess of two hundred dirhams is to be assessed in the same ratio, that is, one-fourth of a tenth. Those who upheld this opinion include al-ShafiT, Abu Yusuf and Muhammad, the disciples of Abu HanTfa, Ahmad ibn Hanbal, and a group of jurists. Another group of jurists, mostly from Iraq, maintained that there is nothing due on what is in excess of two hundred dirhams until the excess reaches an amount of forty dirhams. If it does reach an amount of forty dirhams, one-fourth of a tenth is due on it, which is one dirham. This was the opinion of Abu HanTfa, Zufar, and a group from among their disciples.

Sababu ya kutofautiana inatokana na mzozo wao kuhusu usahihi wa hadithi ya al-Hasan ibn Tjmara, mgongano kati ya dalili ya maandishi kwa njia ya kuashiria kwake pamoja na hadithi hiyo, na pia kuyumba kwao kati ya misingi miwili katika muktadha huu, kila mmoja ukibeba hukmu tofauti; na misingi hiyo ni mifugo na nafaka. Al-Hasan ibn Tjmara alisimulia hadithi yake kutoka kwa Abu Ishaq, kutoka kwa cAsim ibn Dumra, kutoka kwa cAli, kutoka kwa Mtume (rehma na baraka za Mungu zimshukie): "Nimeondoa sadaka juu ya farasi na watumwa, lakini lipeni kwa dhahabu na fedha kwa kiwango cha robo ya zaka kutoka kila dirhamu mia mbili, yaani dirhamu tano, na (lipeni) nusu dinari kwa kila dinari ishirini. Hakuna chochote kinachostahiki kwa dirhamu mia mbili hadi mwaka upite juu yake, kisha dirhamu tano zinastahiki juu yake; na kinachozidi hapo, kinastahiki dirhamu moja kwa kila dirhamu arobaini; na kwa kila dinari nne zaidi ya dinari ishirini za kwanza kuna dirhamu moja, hadi ziada ifikie dinari arobaini, kisha kwa kila dinari arobaini kuna dinari moja, na kwa kila dinari ishirini na nne kuna nusu dinari na dirhamu moja". Dalili ya maandishi kwa njia ya kuashiria (dalil al-khitab) inayopingana nayo inatokana na kauli ya Mtume (rehma na baraka za Mungu zimshukie): "Hakuna sadaka kwa chini ya awqiya tano za fedha", kwa maana kwamba kinachozidi hapo kinatozwa sadaka. Kuhusu kuyumba kwao kati ya misingi miwili, ambayo ni mifugo na nafaka, hukumu ya waqs imewekwa kwa mifugo, nao wamekubaliana kwamba hakuna waqs katika nafaka. Wale waliozifanya fedha na dhahabu kufanana na mifugo walisema kwamba waqs inatumika ndani yake, ilhali wale waliozifanya kufanana na nafaka walisema kwamba hakuna waqs ndani yake.

Suala la tatu linahusu kuongeza dhahabu kwenye fedha kwa madhumuni ya zakat. Kwa mujibu wa Malik, Abu Hanifa, na kundi la wanazuoni wa fiqh, dirhamu zinaweza kuongezwa pamoja, na ikiwa nisabu itafikiwa kwa kuziunganisha, zakat inakuwa wajibu juu yake. Al-Shafi'i, Abu Thawr, na Dawud walisema kwamba dhahabu haiongezwi kwenye fedha, wala fedha haiongezwi kwenye dhahabu.

The third issue deals with the adding of gold to silver for purposes of zakat. According to Malik, Abu HanTfa, and a group of jurists dirhams may be added to and if the nisab is attained by combining them becomes due on it. Al-ShafiT, Abu Thawr, and Dawud said that gold is not to be added to silver nor is silver to be added to gold.

Sababu ya tofauti yao inatokana na swali la kama zakat inawekwa kwenye kila moja ya aina hizi kwa sababu iliyo ndani ya (kila) moja yao, au kwa sababu ya msingi inayoshirikiwa na zote, nayo ni, kama wanavyoshikilia wanazuoni wa fiqhi, sifa ya kuwa ni vyanzo vya mtaji (sarafu) na njia ya kupima thamani ya vitu vinavyotumika. Wale walioshikilia kwamba kinachozingatiwa katika kila moja ni dutu yake yenyewe, ambayo kwa sababu hiyo nisab ya kila moja ni tofauti, walisema kwamba hizi ni aina mbili tofauti, kama ilivyo kwa ng'ombe na kondoo, na kwa hiyo moja haliwezi kuongezwa kwa lingine. Wale walioshikilia kwamba kinachozingatiwa ndani yake ni sifa ya pamoja tuliyoitaja, waliruhusu kuongeza aina moja kwa nyingine. Inaonekana kwamba tofauti hizo zinapaswa kuzingatiwa kutokana na tofauti ya hukumu, kwa kiasi kwamba majina ni tofauti na kwa kiasi kwamba bidhaa zenyewe ni tofauti, ingawa lengo la kupata faida linatoa msingi wa pamoja, na hilo ndilo alilolizingatia Malik (Mwenyezi Mungu amrehemu) katika jambo hili, na pia katika suala la riba. Wale walioruhusu kuziongeza aina hizo pamoja walitofautiana kuhusu namna ya kuongeza. Malik alishikilia kwamba zinaunganishwa kwa kutumia kiwango maalumu cha sarafu, na hili hufanyika kwa kubadilisha dinari moja kuwa dirham kumi, kama alivyoshikilia hapo awali. Hivyo, mtu aliye na dinari kumi na dirham mia moja analazimika kutoa zakat juu ya zote mbili, kwa mtazamo wake. Aliruhusu pia kwamba yoyote kati yazo inaweza kubadilishwa kuwa nyingine. Baadhi ya wanazuoni wengine miongoni mwao walisema kwamba kuongeza kunafanywa kwa kuzingatia thamani wakati wa zakat. Ikiwa basi mtu ana dirham mia moja na mithqal tisa zenye thamani ya dirham mia moja, analazimika kutoa zakat juu yazo. Ikiwa mtu ana dirham mia moja zilizo sawa na mithqal kumi na moja, na pia ana mithqal tisa, basi yeye pia analazimika kutoa zakat juu yazo. Miongoni mwa waliokuwa na maoni haya ni Abu Hanifa, na maoni kama hayo yalitolewa na al-Thawri, isipokuwa yeye alipendelea tahadhari kwa ajili ya wahitaji, yaani, katika matumizi ya thamani au kiwango kilichowekwa (cha ubadilishaji) kwa ajili ya kuongeza. Baadhi ya wanazuoni hawa walishikilia kuwa aina iliyo ndogo kwa wingi inapaswa kubadilishwa (na kuongezwa) kwenye ile iliyo kubwa kwa wingi, na aina iliyo kubwa kwa wingi isiongezwe kwenye ile iliyo ndogo kwa wingi. Wanazuoni wengine walisema kwamba ni dinari daima ndizo zinazobadilishwa (na kuongezwa) kwa thamani, iwe ni chache kwa idadi kuliko dirhamu au nyingi zaidi, na kwamba dirhamu haziongezwi kwenye dinari, kwa kuwa ni dirhamu ndizo msingi na dinari hutegemea hizo, kwani hakuna hadithi iliyothibitishwa wala ijmaa kuhusu dinari hadi zifikie idadi ya arobaini. Wengine walishikilia kwamba ikiwa mtu anamiliki nisab katika aina moja, aina nyingine huongezwa kwake, iwe ni ndogo au kubwa zaidi. Hawakujaribu kutimiza nisab kwa kuongeza pale ambapo hakuna aina yoyote inayofikia nisab peke yake.

Kulingana na Malik na Abu Hanifa, washirika wawili hawana wajibu wa kulipa zaka kila mmoja kivyake hadi kila mmoja wao awe na nisab. Kwa mujibu wa al-Shafi'i, mali iliyojumuishwa ina hukumu ya mtu mmoja. Sababu ya kutofautiana inatokana na makubaliano juu ya kauli ya Mtume ﷺ: "Hakuna sadaka katika chini ya auqiya tano (wakia) za fedha." Kutokana na hili inawezekana kuelewa kwamba hukumu hii ni pale kuna mmiliki mmoja, na pia inawezekana kuelewa kwamba hukumu hii inatumika hata inapomilikiwa na mmoja au zaidi, isipokuwa kwa kuwa lengo la kuweka nisab ni kupunguza mzigo, inaonekana ni lazima nisab hii iwe kwa mmiliki mmoja. Tafsiri hii ni bora zaidi, na Mwenyezi Mungu ndiye Mjuzi zaidi. Al-Shafi'i, inaonekana alichukulia hili kuwa sawa na kuchanganya mitaji miwili, lakini uhalali (wa kisheria) wa kuchanganya mitaji kwa madhumuni ya zaka hauna makubaliano, kama itakavyokuja baadaye.

According to Malik and Abu HanTfa, two partners are not under an obligation to pay zakat individually until each one of them possesses the nisab. According to al-ShafiT, combined wealth has the hukm of a single individual.The reason for disagreement stems from the consensus upon the saying of the Prophet (God’s peace and blessings be upon him), “There is no sadaqa on less that five awqiya (ounces) of silver”. It is possible to understand from this that this is its hukm when there is one owner, and it is also possible to understand that this hukm applies to it when it is owned by one or more, except that as the purpose of the stipulation of nisab is relief from burden it is deemed necessary this nisab be for one owner. This is a better interpretation, Allah knows best. Al-Shafi T, it c appears held it to be similar to the mixing of the two capitals,197 but the effectiveness (in law) of mixing the capitals for purposes of zakat is not agreed upon, as will be coming up later.

هذا يتعلق بخلافهم في اعتبار النصاب في المعادن (على هيئة الخام) ومقدار الواجب فيها. فقد اعتبر مالك والشافعي النصاب في المعادن. والخلاف بينهما أن مالكاً لم يشترط فيها مرور الحول، بينما اشترط ذلك الشافعي، كما سنناقش في الفصل الرابع. وكذلك لم يختلفا في أن الواجب فيها هو ربع العُشر. أما أبو حنيفة فلم يشترط النصاب في المعادن ولا مرور الحول، وقال: إن الواجب فيها هو الخُمس. وسبب الخلاف هو: هل يدخل في لفظ الرِّكاز (الكنز) المعادن أيضاً؟ فقد رُوي عن النبي ﷺ أنه قال: "وفي الرِّكاز الخُمس". وقد نقل أشهب عن مالك أن المعادن التي تُوجد دون عمل تُعامل معاملة الرِّكاز، وفيها الخُمس. ويعود سبب خلافهم في ذلك إلى "دلالة اللفظ"، وهي أساس الخلافات الشائعة التي ذكرناها.

This relates to their disagreement about consideration of the nisab in minerals (in the form of ore) and the amount due on them. Malik and al-Shafi<T did take the nisab into account in the case of minerals. The disagreement between the two is that Malik did not stipulate the passage of one year for them, while al-Shafi T did stipulate c that, as we will discuss in the fourth chapter. Likewise, their views did not differ on the point that the amount due on them is one- fourth of a tenth. Abu HanTfa did' not stipulate a nisab in minerals nor the passage of a year. He said that the amount due is a fifth. The reason for disagreement is whether the term rikdz (treasure) includes minerals as well. The Prophet (God’s peace and blessings be upon him) is reported to have said, “In the treasure-trove there is a fifth”. Ashhab has related from Malik that minerals found without effort are treated as rikdz and it is in these that there is a fifth. The reason for their disagreement over this derives from “the connotation of a word” (dalalat al-lafz), which is a basis for the common disputes that we have mentioned.

Wanazuoni wa Kiislamu wamekubaliana kwamba kwa kila ngamia watano kuna kondoo mmoja, hadi ngamia ishirini na wanne. Ikiwa ngamia ni ishirini na watano, zakat inayolipwa ni makhad mmoja hadi ngamia thelathini na watano; lakini ikiwa makhad wa kike hapatikani, zakat inayolipwa ni ibn labun wa kiume mmoja. Ikiwa idadi ya ngamia ni thelathini na sita, zakat inayolipwa ni bint labun mmoja hadi ngamia arobaini na watano. Ngamia wanapokuwa arobaini na sita, zakat ni hiqqa mmoja hadi sitini. Ikiwa ngamia ni sitini na mmoja, zakat inayolipwa ni jadha' mmoja hadi ngamia sabini na watano. Ngamia wanapokuwa sabini na sita, zakat inayolipwa ni labun wawili hadi tisini. Ngamia wanapokuwa tisini na mmoja, zakat inayolipwa ni hiqqa wawili hadi ngamia mia moja na ishirini. Yote haya yameagizwa kwa sababu yamethibitishwa katika kitabu cha sadaqa kilichowekwa na Nabii ﷺ, na ambacho baada yake kilifuatwa na Abu Bakr na Umar.

The Muslim jurists agreed that on every five camels there is a sheep, up to twenty-four. If there are twenty-five camels the zakat due is one makhad up to .thirty-five camels, but if a Wnr makhad is not available the zakdt due is one ibn labun male. If the number of camels is thirty-six the zakdt due is one bint labun up to forty-five camels. When the camels are forty-six the zakat is on hiqqa up to sixty. If the camels are sixty-one the zakdt due is one jadha^ up to seventy-five camels. If the camels are seventy-six the zakdt due is two labun up to ninety. When the camels are ninety-one the zakdt due is two hiqqas up to one hundred and twenty camels. All this is prescribed because it is established in the book of sadaqa laid down by the Prophet (God’s peace and blessings be upon him), and which was followed after him by Abu Bakr and TJmar.

Walikhitilafiana kuhusu masuala kadhaa, yakiwemo: suala la idadi ya ngamia wanapozidi mia moja na ishirini; hukmu pale inapokosekana ngamia wa umri unaotakiwa wakati mtu anamiliki ngamia aliye mkubwa kuliko huyo au aliye mdogo kuliko huyo; na swali la iwapo zakat inatozwa kwa ngamia wadogo sana, na kama inatozwa, basi ni nini kinachopaswa kutolewa?

They disagreed about it on certain points. These include: the issue of the number of camels over one hundred and twenty; the hukm in the case of lack of a camel of the required age when the person possesses one that is older than it or one that is younger; and the question whether zakat is levied on very young camels, and if it is then what is due?

Hili linahusu tofauti yao kuhusu ngamia wanaozidi mia moja na ishirini. Malik alisema kwamba wakizidi mia moja na ishirini, mkusanyaji wa zaka ana chaguo la kuchukua bint labun watatu au hiqqa wawili hadi ngamia mia moja na thelathini, na katika hali hiyo kutakuwa na hiqqa mmoja na bint labun wawili. Ibn al-Qasim, miongoni mwa wanafunzi wake, alisema kwamba analazimika kulipa bint labun watatu bila chaguo mpaka jumla ifikie ngamia mia moja na themanini, wakati malipo yanayotakiwa yatakuwa hiqqa mmoja na bint labun wawili. Hii pia ilikuwa maoni ya al-Shafi‘i. Abd al-Malik ibn al-Majishun, mmoja wa wanafunzi wa Malik, alisema kwamba mkusanyaji wa zaka achukue hiqqa wawili tu bila kuwa na chaguo, hadi ngamia mia moja na thelathini.

This relates to their disagreement about camels in excess of one hundred and twenty. Malik said that if they exceed one hundred and twenty the collector has the choice of acquiring three bint labuns or two hiqqas up to one hundred and thirty camels, in which case there will be one hiqqa and two bint labuns, Ibn al-Qasim, from among his disciples, said that he is to pay three bint labuns without a choice till the total is one hundred and eighty camels when the required payment is one hiqqa and two bint labuns. This was also al-Shafi^s opinion. Abd al-Malik c ibn al-Majishun, one of the disciples of Malik, said that the official collector is to take only two hiqqas without having a choice, up to one hundred and thirty camels.

Kufi, Abu Hanifa, wanafunzi wake, na al-Thawri, walisema kwamba ikiwa ngamia wanazidi mia moja na ishirini, hesabu ya kile kinachopaswa kutolewa inaanza upya. Hii ina maana kwamba kwa maoni yao, kondoo mmoja anapaswa kutolewa kwa kila ngamia watano. Ikiwa jumla ya ngamia ni mia moja na ishirini na tano, zakat itakayotolewa ni hiqqa mbili na kondoo mmoja, hiqqa mbili zikiwa za ngamia mia moja na ishirini na kondoo wa ngamia watano. Ikiwa jumla itafikia mia moja na thelathini, kuna hiqqa mbili na kondoo wawili juu yao, na ikiwa ni mia moja na thelathini na tano, zakat inayotolewa ni hiqqa mbili na kondoo watatu hadi mia moja na arobaini, ambapo kutakuwa na kondoo wanne na hiqqa mbili hadi mia moja na arobaini na tano. Ikifikia idadi ya mia moja na arobaini na tano, zakat ni hiqqa mbili na bint makhad mmoja, hiqqa mbili zikiwa za ngamia mia moja na ishirini na bint makhad kwa ngamia ishirini na tano (wa ziada), kama ilivyokuwa katika hesabu ya awali, na hii hadi ngamia mia moja na hamsini. Ikiwa jumla itafikia idadi hiyo, hiqqa tatu zinapaswa kutolewa juu yake. Ikiwa idadi inazidi mia moja na hamsini, hesabu inarudi kwenye viwango vya awali hadi idadi ifikie ngamia mia mbili, ambapo zakat itakuwa hiqqa nne, kisha hesabu inarudi tena kwenye hesabu ya awali. Wanazuoni wa sheria wengine isipokuwa Wakufi walikubaliana kwamba kwa kile kinachozidi mia moja na thelathini, kuna bint labun mmoja kwa kila arobaini na mmoja kwa kila hamsini. Sababu ya kutofautiana kwao kuhusu kurudisha hesabu kwenye msingi wa awali au kutoirudisha, inatokana na mgongano wa hadithi kuhusu suala hili. Imethibitishwa katika kitabu cha sadaqa kwamba Mtume (rehema na amani ya Mungu iwe juu yake ﷺ) alisema: "Katika idadi inayozidi mia moja na ishirini, kwa kila arobaini kuna bint labun mmoja, na kwa kila hamsini hiqqa moja." Imepokewa kupitia Abu Bakr ibn Amr ibn Hazm, kutoka kwa baba yake, kutoka kwa babu yake, kutoka kwa Mtume ﷺ kwamba aliamuru kuandikwa kwa kitabu cha sadaqa, na kinasema: "Ikiwa ngamia wanazidi mia moja na ishirini, wajibu wa kutoa unaanza upya." Wengi walipendelea hadithi ya kwanza kwa kuwa ni sahihi zaidi. Watu wa Kufa waliamua kupendelea hadithi ya Amr ibn Hazm kwa kuwa ilithibitishwa kuwa sahihi kupitia upokezi wa Ali na Ibn Mas'ud. Walisema kuwa haifai kwamba jambo kama hili liwe chochote isipokuwa kielelezo cha kufuatwa, kwa kuwa jambo kama hili haliwezi kutolewa hukumu kwa njia ya kulinganisha (ra'y).

Suala hili linahusu hali ambayo ngamia wa umri unaostahili hapatikani miongoni mwa ngamia, lakini mwenye mali ana ngamia wa umri ulio juu zaidi au wa umri ulio chini zaidi. Malik alisema kuwa anapaswa kununua ngamia wa umri huo. Kundi la wanazuoni walisema kuwa atatoa ngamia aliye nao pamoja na malipo ya dirham ishirini ikiwa umri wa ngamia aliye nao ni mdogo kuliko ule uliowekwa, au anaweza kutoa kondoo wawili. Ikiwa umri wa ngamia aliye nao ni mkubwa zaidi, mkusanyaji wa sadaqa atamlipa dirham ishirini au kondoo wawili. Hili limethibitishwa katika kitabu cha sadaqa, hivyo hakuna haja ya kubishana juu yake. Huenda hadithi hii haikumfikia Malik. Al-Shafi'i na Abu Thawr walitegemea maoni yao juu ya hadithi hii. Abu Hanifa alisema kuwa wajibu ni kulipa thamani, na hili kwa msingi wa kanuni yake ya kukadiria thamani kwa madhumuni ya zakat. Kundi jingine la wanazuoni walisema kuwa atatoa ngamia aliye nao na kurekebisha thamani ya tofauti.

This issue deals with the case when a camel of the right age is not available among the camels, but the assessee has camels of an age that is either higher or is lower. Malik said that he is to be obliged to buy a camel of that age. A group of jurists said that he is to deliver the camel that he possesses along with a payment of twenty dirhams if the age of the camel that he has is less (than the prescribed age), or he may give two sheep. If the age of the camel that he has is greater, the collector of the sadaqa is to pay him either twenty dirhams or two sheep. This is established in the book of sadaqa, so there is no purpose in arguing over it. Perhaps this tradition did not reach Malik. Al-ShaficT and Abu Thawr based their opinions on this tradition. Abu HanTfa said that the obligation is to pay the value, and this on the basis of his principle of assessing values for the purpose of zakat. Another group of jurists said that he is to deliver the camel that he has and adjust the value of the difference.

Suala la tatu ni kama zakat inatozwa juu ya ngamia wadogo sana, na endapo inastahili, basi wajibu wake ni upi? Kundi moja la wanazuoni wa fiqhi lilisema kwamba zakat inatozwa juu yao, na kundi jingine lilisema kwamba haitozwi.

The third issue is whether zakat is levied on very young camels, and if it is due then what is the liability? A group of jurists said that zakat is levied on them, while another group said that it is not.

Sababu ya kutofautiana kwao inatokana na kama neno linalotumika kwa jamii ya ngamia linajumuisha ngamia wadogo sana. Wale waliodai kwamba hakuna zakat juu yao, nao ni Abu Hanifa na kundi la wanafiqhi wa Kufa, walitoa hoja kwa msingi wa hadithi ya Suwayd ibn Ghafla, aliyesema: "Mtoza aliyeteuliwa na Mtume (rehema na baraka za Mungu ziwe juu yake ﷺ) alitujia, nami nikaketi naye nilipomsikia akisema: 'Ni agizo langu kwamba sichukui mmoja wa ngamia wachanga wanaonyonya, wala sijumuishi aina tofauti, wala sitenganishi vitu vilivyojumuishwa.'" Alisema [Suwayd], "Mtu mmoja alimjia na ngamia mwenye nundu ya kupanda (kawmd?), lakini akakataa kuipokea." Baadhi ya wale waliofanya zakat kuwa wajibu juu ya ngamia wachanga walisema kwamba mwenye mali anapaswa kununua ngamia wa umri unaostahili juu yake, huku wengine wakisema anaweza kumtoa mmoja kati yao, jambo ambalo liko karibu zaidi na qiyas. Walitofautiana kwa namna hiyo hiyo kuhusu ndama na watoto wa mbuzi.

The reason for their disagreement arises from whether the term used for the species includes very young camels. Those who maintained that there is no zakat on them, and these are Abu HanTfa and a group of jurists from Kufa, argued on the basis of the tradition of Suwayd ibn Ghafla, who said, “The collector appointed by the Prophet (God’s peace and blessings be upon him) came over to us and I sat with him when I heard him say, ‘It is my mandate that I do not take one of the suckling baby camels and that I do not combine distinctive categories nor do I separate combined things? He [Suwayd] said, ‘A man came up to him with a camel with a mounting hump (kawmd?), but he refused to accept it’”. Some of those who made zakat obligatory on young camels said that he is to be obliged to buy a camel of the right age due on them, while others said he may take one out of them, which is closer to analogy. They disagreed in the same way over calves and kids.

Jumhuri ya wanazuoni wanashikilia kwamba kwa kila ng'ombe thelathini hulipwa zakat ya ndama wa mwaka mmoja (tab') na kwa kila ng'ombe arobaini hulipwa ndama wa miaka miwili (musinna). Kundi la wanazuoni wamesema kwamba kwa kila ng'ombe kumi hulipwa kondoo mmoja, na kanuni hii inatumika hadi thelathini, ambapo hulipwa ndama wa mwaka mmoja. Imesemwa pia kwamba idadi inapofikia ishirini na tano, hulipwa ng'ombe mmoja hadi sabini na tano, na hulipwa ng'ombe wawili idadi inapozidi hapo. Idadi ikifikia mia moja na ishirini, basi kwa kila arobaini hulipwa ng'ombe mmoja, na hii imepokewa kutoka kwa Sa'id ibn al-Musayyab. Wanazuoni walitofautiana kuhusu idadi kati ya arobaini na sitini. Malik, al-Shafi'i, Ahmad, al-Thawri, na kundi la wanazuoni walishikilia kwamba hakuna kinachotolewa kwa ng'ombe wanaozidi arobaini hadi idadi ifikie sitini. Idadi ikifikia sitini, hulipwa ndama wawili wa mwaka mmoja hadi sabini. Kwa sabini hulipwa ndama mmoja wa miaka miwili na ndama mmoja wa mwaka mmoja hadi tisini. Kwa tisini hulipwa ndama watatu wa mwaka mmoja hadi mia moja. Kwa mia moja hulipwa ndama wawili wa mwaka mmoja na ndama mmoja wa miaka miwili, na kadhalika kwa kila kinachozidi hapo. Hivyo, kwa kila thelathini hulipwa ndama wa mwaka mmoja, na kwa kila arobaini ndama wa miaka miwili.

The majority of the jurists maintain that for every thirty cows zakat in the form of a one-year-old cow (tab?) is due and for every forty cows a two-year- old cow (musinna). A group of jurists said that for every ten cows one sheep is due, and this rate applies to up to thirty for which a one-year-old cow is due. It is said that when the number reaches twenty-five there is one cow due on them up to seventy-five, and two cows are due when they exceed this number. If the number reaches one hundred and twenty, then, for every forty one cow is due, and this is related from SacTd ibn al-Musayyab. The jurists differed over the number between forty and sixty. Malik, al-ShaficT, Ahmad, al- Thawff, and a group of jurists held that there is nothing due on the cows that exceed forty until the number reaches sixty. If the number reaches sixty there are two one-year-old cows for them up to seventy. At seventy there is one two- year-old cow and one one-year-old cow up to eighty. At eighty there are two two-year-old cows up to ninety. At ninety there are three one-year-old cows up to one hundred. At hundred there are two one-year-old cows and one two- year-old cow and so on for whatever goes beyond that. Thus, for every thirty there is a one-year-old cow and for every forty a two-year-old cow.

Sababu ya kutofautiana kwao kuhusu nisāb inatokana na ukweli kwamba hadithi ya Muʿādh haikubaliwi kuwa ni sahihi, ndiyo maana haikuandikwa na al-Bukhārī wala Muslim. Sababu ya kutofautiana miongoni mwa wanazuoni wa mikoani kuhusu waqṣ katika ng'ombe ni kwamba katika hadithi hii ya Muʿādh imepokewa kuwa yeye alisimamisha hukumu kuhusu waqṣ, akasema kwamba atafanya uamuzi baada ya kumwuliza Mtume ﷺ. Lakini alipomfikia, alikuta kwamba yeye ﷺ alikuwa ameshafariki. Kwa kuwa hakukuwa na maandiko katika jambo hili, hukumu ilitafutwa kwa kulinganisha (qiyās). Wale waliojenga qiyās juu ya ngamia na kondoo hawakuona kwamba kuna chochote kinachopaswa kulipwa katika waqṣ, ilhali wale waliodai kwamba kanuni ya waqṣ ni kuwajibika kwa zakāt, isipokuwa pale ambapo wamesamehewa na dalili, ililazimu kwamba waqṣ isitumike kwa ng'ombe, kwa kuwa hakuna dalili kutoka kwenye ijmāʿ wala kutoka chanzo kingine chochote.

Walikubaliana chini ya mada hii kwamba kwa kondoo wanaofugwa kwa malisho (huru), kondoo mmoja anawajibika iwapo idadi itafikia kondoo arobaini, hadi mia moja na ishirini. Kwa kilichozidi mia moja na ishirini, kuna kondoo wawili hadi idadi ya mia mbili. Iwapo idadi itazidi mia mbili, kondoo watatu wanawajibika hadi mia tatu, na iwapo itazidi mia tatu, basi kwa kila mia moja ya kondoo kuna kondoo mmoja. Hii ndiyo kauli ya wengi, isipokuwa al-Hasan ibn Salih, ambaye alisema kwamba iwapo idadi ya kondoo itafikia mia tatu na mmoja, idadi ya kondoo wanaowajibika juu yao ni wanne, na iwapo idadi ni mia nne na mmoja, kondoo watano wanawajibika juu yao. Kauli hii imepokewa kutoka kwa Mansur kutoka kwa Ibrahim. Hadithi sahihi zilizopokewa kutoka kitabu cha sadaqa zinaunga mkono kauli ya wengi.

They agreed under this topic that for sheep reared on (free) grazing one sheep is due if the number reaches forty sheep, up to one hundred and twenty. For the excess over one hundred and twenty there are two sheep up to a number of two hundred. If the number exceeds two hundred, three sheep are due up to three hundred, and if it exceeds three hundred, then, for every hundred sheep there is one sheep. This is the opinion of the majority, except al-Hasan ibn Salih, who said that if the number of sheep reaches three hundred and one the number of sheep due on them are four, and if the number is four hundred and one, five sheep are due on them. This opinion has been related from Mansur from Ibrahim. The authentic traditions related from the book of sadaqa support the opinion of the majority.

Walikubaliana kwamba mbuzi huunganishwa na kondoo, lakini walitofautiana kuhusu kundi (aina) ambalo mtozaji wa zakat anapaswa kuchukua zakat kutoka humo. Malik alisema kwamba achukue zakat kutoka kundi lenye idadi kubwa zaidi (ya wanyama), na ikiwa idadi ni sawa, mtozaji ana hiari. Abu Hanifa alisema kwamba ikiwa makundi yanatofautiana, mtozaji anapewa hiari. Al-Shafi'i alisema kwamba achukue wanyama wa ubora wa wastani kutoka makundi mbalimbali kwa sababu ya maoni yaliyopokelewa kutoka kwa 'Umar (Mwenyezi Mungu amridhie) kwamba "tunawakadiria kwa ajili ya wana-kondoo wachanga wanaolelewa na mchungaji, lakini hatuwachukui, wala hatuchukui kondoo wanaonenepeshwa kwa ajili ya kuliwa, wala wale ambao wamezaa au wako karibu kuzaa, wala madume. Tunachukua kondoo ambao wana umri wa miezi sita na wale wenye umri wa mwaka mmoja au miwili". Hili linahakikisha usawa kati ya hiari na ubora wa wastani.

They agreed that goats are to be combined with sheep, but they differed about the category (species) from which the collector is to take zakat. Malik said that he is to take the zakat from the category which has the greater number (of animals), and if they are equal the collector has a choice. Abu HanTfa said that if the categories differ the collector is given a choice. Al- Shafi i c said that he is to take average quality animals from the different categories because of an opinion related from ‘Umar (God be pleased with him) that “we assess them for young lambs that are tended by the shepherd, but we do not take them, nor do we take sheep fattened for consumption, nor those that have given birth to offspring or those about to do so, nor the rams. We do take sheep that are.six months and those that are one or two-year-old”. This ensures a balance between choice and an average quality.

Walikubaliana kwamba wajibu wa zakat kwa mazao ya ardhi isiyomwagiliwa kwa maji ya kunyesha ni moja ya kumi (ushuri), wakati zakat ya mazao ya ardhi inayomwagiliwa kwa umwagiliaji ni nusu ya moja ya kumi, kama hili limethibitishwa kutoka kwa Mtume ﷺ. Walitofautiana kuhusu kuweka nisab kwa aina hii ya zakat ya mali. Wengi wao waliamua kuweka nisab ndani yake, ambayo ilidhaniwa kuwa ni awsuq tano. Wasq moja ni sawa na sa' sitini kwa makubaliano ya wote, na sa' moja ni sawa na mudd nne, kulingana na mudd aliyotumia Mtume ﷺ. Wengi wanashikilia kwamba mudd aliyotumia yeye ﷺ ni rutli moja na theluthi moja ya rutli (rati), ambayo ni kidogo zaidi ya ile inayotumika Baghdad. Hii ndiyo iliyokubaliwa na Abu Yusuf alipokabiliwa na Malik kwa msingi wa maoni ya wanazuoni wa Iraq na ushahidi wa wanazuoni wa Madina kuhusu hilo. Abu Hanifa alikuwa akisema kuhusu mudd kwamba ni sawa na rutli mbili, na kuhusu sa' kwamba ni sawa na rutli nane. Abu Hanifa pia alisema kwamba hakuna nisab kwa mazao na matunda.

They agreed that the obligation of zakat for crops of rain-fed-land is one-tenth ( ushr), while z the zakat for crops of irrigated land is one-half of one-tenth, as this has been established from the Prophet (God’s peace and blessings be upon him). They disagreed about the stipulation of a nisdb for this category of zakat- wealth. The majority decided to impose a nisab in it, which was held to be five awsuq. One wasq is equal to sixty saS by consensus, and one sdS is equal to four mudd, in accordance with the mudd used by the Prophet (God’s peace and blessings be upon him). The majority maintain that the mudd used by him is one and one-third roti (rati), which, is slightly more than the one used in Baghdad. This is what was conceded by Abu Yusuf when he was confronted by Malik on the basis of the opinion of the jurists of Iraq and the testimony of the jurists of Medina about it. Abu HanTfa used to say about the mudd that it is equal to two rotis, and about the s& that it is equal to eight rotis. Abu HanTfa also said that there is no nisdb for crops and fruits.

Sababu ya kutofautiana kwao inatokana na mgongano kati ya maana ya jumla na maana maalum. Maana ya jumla imo katika kauli ya Mtume (rehema na baraka za Mwenyezi Mungu zimshukie), "Kile kinachomwagiliwa na mvua ya mbinguni kinatozwa zaka ya moja ya kumi, na kile kinachomwagiliwa kwa maji yanayovutwa kwa nguvu ya binadamu kinatozwa nusu ya moja ya kumi." Maana maalum inapatikana katika maneno ya Mtume (rehema na baraka za Mwenyezi Mungu zimshukie), "Hakuna sadaka katika kile kilicho chini ya awsuq tano." Hadithi zote mbili ni sahihi. Wale waliosema kwamba maana ya jumla inapaswa kufasiriwa kwa kuzingatia maana maalum walisema kwamba kuna nisab, na hiyo ndiyo kauli maarufu. Baadhi ya wanazuoni wengine walishikilia kwamba maana ya jumla na maana maalum zinagongana katika suala hili, kwa kuwa haijulikani ipi iliteremshwa kabla au baada ya nyingine; kwa mtazamo wao, maalum inaweza kufutwa na jumla, na jumla inaweza kufutwa na maalum, kwa kuwa kila jambo linaloweza kutekelezwa linaweza kufutwa, iwe ufutwaji wa sehemu au wa kikamilifu. Wanazuoni hawa walipoipendelea maana ya jumla, walisema kwamba hakuna nisab. Kwa maoni yangu, kufasiri jumla kwa kuzingatia maalum kwa upande wa wengi ni aina ya kuipendelea maana maalum juu ya ya jumla kwa sehemu ile ambayo zilipingana, kwa sababu maana ya jumla ni dhahiri ilhali maalum ni wazi kabisa. Kwa hiyo fikirieni jambo hili, kwa kuwa hiki ndicho chanzo ambacho wengi wameondoa kwa kusema kwamba jumla inapaswa kufasiriwa kwa maalum, ilhali kwa kweli hali si hivyo. Mgongano kati yao upo, isipokuwa pale maalum inapofuata jumla mara moja, ambapo itakuwa ni kutoa kipekee. Hata hivyo, kuna udhaifu katika hoja ya Abu Hanifa kuhusu (kutokuwepo kwa) nisab kwa kuzingatia maana ya jumla, kwa kuwa hadithi hapa imewekwa kama maandishi ya kufafanua kiasi kinachostahili (wajibu), na si kama maandishi yanayoweka kanuni ya awali.

Walikubaliana kwamba aina moja ya nafaka bora inaweza kuchanganywa199 na aina ya chini ya nafaka, na zakat itatolewa kutoka kwa jumla kwa uwiano wa kiasi cha kila aina, yaani, kutoka kwa nafaka ya ubora mzuri pamoja na ile ya ubora duni. Ikiwa matunda ni ya ubora tofauti, zakat itatolewa kutoka kwa ubora wa wastani.

They agreed that one category of good grain may be added199 to a lower category of grain, and zakat is to be taken from the whole in proportion to the quantity of each, that is, from the good as well as the bad quality grain. If fruit is of different quality, the zakat is to be taken from the average quality.

Walitofautiana kuhusu kuunganisha aina tofauti za dengu, na kuhusu kuunganisha ngano, shayiri na dondoo ya ngano. Malik alisema kwamba aina tofauti za dengu zinapaswa kuchukuliwa kuwa kundi moja, kama ilivyo kwa ngano, shayiri na dondoo ya ngano. Al-Shafi'i, Abu Hanifa, Ahmad, na kundi la wanazuoni wa fiqhi walisema kwamba dengu inajumuisha aina tofauti, kulingana na majina yake, na aina moja haiwezi kuunganishwa na nyingine kwa ajili ya kuhesabu nisabu. Vivyo hivyo, ngano, shayiri na dondoo ya ngano ni aina tatu tofauti, na moja yake haiwezi kuunganishwa na nyingine ili kukamilisha nisabu.

They disagreed about the addition of lentil of different quality one to the other and about the addition of wheat and barley and wheat extract. Malik said that lentil of different quality is to be seen as one category, as are wheat, barley, and wheat extract. Al-ShaficT, Abu HanTfa, Ahmad, and a group of jurists said that lentil comprises different categories, in accordance with their names, and one category is not to be added to another for the calculation of the nisdb. Similarly, wheat, barley, and wheat extract are three different categories, and one of these is not to be added to the other for the completion of the nisdb.

Sababu ya kutokubaliana ni kama inapaswa kuzingatiwa manufaa ya pamoja yanayopatikana au majina ya pamoja. Wale waliosema kwamba majina ya pamoja yanapaswa kuzingatiwa walisema kwamba ni makundi tofauti ikiwa majina yao yanatofautiana. Wale waliosema kwamba manufaa ya pamoja yanapaswa kuzingatiwa walisema kwamba mradi manufaa yanayopatikana ni yale yale, wanaunda kundi moja, hata kama majina ni tofauti. Kila kundi lilitafuta kuthibitisha kanuni yake kwa kuhesabu kwa kutumia mifano iliyotolewa katika sheria, yaani, kundi moja lilihoji mtazamo wake kwa msingi wa mambo ambayo sheria imezingatia majina ya makundi, huku lingine likitafuta uungwaji mkono kutoka kwa yale ambayo manufaa yamepewa umuhimu. Inaonekana kwamba sheria inathibitisha kuzingatiwa kwa majina zaidi kuliko manufaa ya pamoja kwa madhumuni ya zakat, ingawa mazingatio yote mawili yapo katika sheria, na Allah ndiye anayejua zaidi.

The reason for disagreement is whether consideration is to be given to the common benefit that is to be derived or to the common names. Those who maintained that common names are to be taken into account said that they are different categories if their names differ. Those who maintained that the common benefit is to be taken into account said that as long the benefit to be derived is the same, they form one category, even if the names are different. Each group sought to affirm its rule by an empirical counting of the cases provided in the law, that is, one group argued for its opinion on the basis of things in which the law has taken into account the names of categories, while the other sought support from those in which the benefits have been given importance. It appears that the law bears testimony to the consideration of names more than it does for the common benefit for purposes of zakat, though both considerations are present in the law, Allah knows best.

Tatizo hili linahusu hesabu ya nisabu kwa makadirio, na kukubali makadirio hayo bila kutumia kipimo. Wanazuoni wengi wanashikilia kuruhusiwa kwa makadirio katika kesi ya tende na zabibu, pale zinapoanza kuiva, kwa sababu ya haja ya kuwaachia wamiliki kuzitumia wakiwa bado mbichi na zenye unyevu. Dawud alisema kwamba hakuna makadirio, isipokuwa katika kesi ya tende. Abu Hanifa na wanafunzi wake wawili walisema kwamba makadirio hayako sahihi, na ni juu ya mmiliki wa mali kutoa sehemu ya kumi ya mavuno, iwe yanazidi kiasi kilichokadiriwa au yanapungua. Sababu ya kutofautiana kwao inatokana na mzozo wao kuhusu ruhusa ya makadirio, kutokana na mgongano kati ya misingi ya kisheria na hadithi zilizopokewa kuhusu jambo hilo. Hadithi iliyowekwa juu ya hili ndiyo inayotegemewa na wengi, ambamo imepokewa "kwamba Mtume wa Allah ﷺ alikuwa akimtuma cAbd Allah ibn Rawaha na wengine kwenda Khaybar kukadiria mavuno ya tende". Misingi inayopingana nayo ni kwamba kutegemea makadirio kunaingia katika kundi la (lililokatazwa) muzdabana, ambalo ni uuzaji wa matunda yaliyo juu ya miti kwa kubadilishana na matunda mengine yaliyopimwa, pia kwa sababu ni uuzaji wa tende zilizoiva kwa tende mbichi kwa kuchelewesha, hali ambazo huleta katazo kwa sababu ya ziada na kuchelewa, ambayo yote mawili ni misingi ya riba. Wanazuoni wa Kufa walipozingatia jambo hili pamoja na ukweli kwamba makadirio kwa watu wa Khaybar hayakuwa kwa lengo la zakat, kwani hawakuwa wanalazimika kulipa zakat, walisema kwamba inawezekana ilikuwa ni makadirio ya kujua kiasi cha tende kitakachopatikana kwa kila kundi la watu.

This issue relates to the calculation of the nisdb by estimation and accepting it without using a measure. The majority of the jurists uphold the permission of estimation in the case of dates and grapes, when they have begun to ripen, because of the necessity of releasing them for consumption to the owners when they are still moist (fresh). Dawud said that there is to be no estimation, except in the case of dates. Abu Hamfa and his two disciples said that estimation is invalid and it is up to the owner of the wealth to render one-tenth of the yield, whether it is in excess of the estimated amount or less. The reason for their disagreement comes from their dispute about the permissibility of estimation because of the conflict between the principles and the traditions reported on the issue. The tradition laid down on this is the one relied upon by the majority, in which it is related “that the Messenger of Allah (God’s peace and blessings be upon him) used to send cAbd Allah ibn Rawaha and others to Khaybar to estimate the yield of dates”. The principles that oppose this are that relying on estimation belongs to the category of (the forbidden) muzdbana^ which is the sale of fruit on trees in exchange for other measured fruit, and also because it amounts to the sale of ripe dates with fresh dates with a delay, circumstances which introduce a proscription on account of excess and delay, both of which are the bases of riba. When the jurists of Kufa took this into account along with the fact that the estimation in the case of the people of Khaybar was not for the purpose of zakat for they were not obliged to pay zakaty said that it is possible that it was an estimate to know the quantity of dates that would be available to each group of people.

Malik na Abu Hanifa walisema kwamba mtu anayekula kutokana na matunda yake au mazao yake kabla ya kuvunwa atahesabiwa kwa kiasi alichokula kwa ajili ya zaka. Al-Shafi'i alisema kwamba hilo halihesabiwi dhidi yake, na mkadiriaji anapaswa kutenga sehemu ambayo mmiliki na familia yake wanaweza kuila.

Malik and Abu HanTfa said that the person who consumes from his fruit or from his crops before harvest is to be held accountable for the amount consumed for purposes of zakat. Al-ShafiT said that this is not to be included against him and the estimator is to set aside a part that may be consumed by the owner and his family.

Sababu ya kutofautiana hutokana na kugongana kwa hadithi moja na yale yaliyomo katika Qur'ani, na pia na qiyas. Sunna katika jambo hili ni ile iliyopokewa na Sahl bin Abi Hathma: "Kwamba Mtume ﷺ alimtuma Abu Hathma kuwa mkadiriaji. Baadaye alikuja mtu akasema: 'Ee Mjumbe wa Allah, Abu Hathma ameniachia ziada.' Mjumbe wa Allah ﷺ akasema: 'Mtoto wa ami yako anaamini kwamba umemuachia ziada?' Akasema: 'Ee Mjumbe wa Allah, nimemuachia kiasi kitakachogawanywa na familia yake, kiasi ambacho atawalisha masikini, na kiasi ambacho upepo utakipoteza.' Akasema: 'Mtoto wa ami yako amekuachia ziada na amekutendea haki.'" Pia imepokewa kwamba Mtume ﷺ alisema: "Mnapokadiria, acheni theluthi moja, na msipoweza, acheni robo." Imepokewa kutoka kwa Jabir kwamba Mtume ﷺ alisema: "Iweni wepesi katika kukadiria, kwani mali (shamba la mitende) hujumuisha 'ariyya, akila (ndege na wadudu wanaokula matunda), wasiyya (haki zinazohusiana na wasia), haki ya wafanyakazi na wawakilishi, pamoja na madai yanayotolewa juu ya matunda." Aya ya Qur'ani inayoonekana kugongana na hadithi hii na qiyas ni maneno ya Mwenyezi Mungu Mtukufu: "Kuleni katika matunda yake yanapozaa, na toeni haki yake siku ya kuvuna." Qiyas kutokana nayo ni kwamba ni mali inayowajibika kutolewa zakat, na msingi wake ni mali iliyobaki baada ya matumizi.

The reason for disagreement arises from the conflict of a tradition with what is in the Qur’an and also with analogy. The sunna in this is in what is related by Sahl ibn AbT Hathma “that the Prophet (God’s peace and blessings be upon him) sent Abu Hathma as an estimator. A man later came and said, ‘O Messenger of Allah, Abu Hathma has left me an excess.’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘The son of your uncle believes that you have left him an excess?’ He said, ‘O Messenger of Allah, I left him an amount that will be given out by his family, an amount from which he will feed the needy, and an amount that will be wasted by the wind.’ He said, ‘The son of your uncle has left you an excess and has done justice to you’”. It has also been related that the Messenger of Allah (God’s peace and blessings be upon him) said, “When you make an estimate leave a third, and if you cannot do that, then, leave a fourth”. It is related from Jabir that the Messenger of Allah (God’s peace and blessings be upon him) said, “Be lenient in estimation, as the wealth (orchard) contains the 'ariyya, the akila (birds and insects consuming fruit), the wasiyya (rights pertaining to bequests), the right of workers and the deputies, and the claims that are made on the fruit”. The text of the Qur’an that may appear to conflict with this tradition and analogy, are the words of. the Exalted, “Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day”.200 The analogy (from this) is that it is wealth that is liable to zakat and the basis for this is the remaining wealth (after consumption).

Nisabu ya bidhaa, kwa mujibu wa maoni ya wale wanaoshikilia hilo, huundwa na bidhaa zilizopatikana kwa ajili ya kuuza, hasa zile zinazoshikiliwa kabla ya kulipa zakat. Nisabu kwao inategemea bidhaa hizo, kwa kuwa ndizo zinazowakilisha thamani ya vitu vya matumizi na mtaji. Vivyo hivyo, hawl (kupita kwa mwaka) kwa bidhaa, kwa mujibu wa wale waliowawekea bidhaa zakat. Malik alisema kwamba mtu akiuza bidhaa, anawajibika kutoa zakat mara moja kwa mwaka, kama ilivyo kwa madeni. Hii inawahusu wafanyabiashara wanaorekodi nyakati za kununua bidhaa zao. Wafanyabiashara wasiorekodi nyakati za wanachouza na kununua, na ambao wanaitwa kwa neno mudir (mfanyabiashara mwenye shughuli kama mwenye duka), hukumu kwa mujibu wa Malik ni kwamba mwaka mmoja unapopita tangu mwanzo wa biashara yao, wanapaswa kukadiria thamani ya bidhaa walizonazo (hisa za bidhaa). Kwa hili huongezwa thamani ya vitu walivyo navyo (mali) na utajiri wao kwa njia ya mikopo wanayotarajia kulipwa (madeni wanayodaiwa), yaani, ikiwa hawana madeni yanayofanana wanayodaiwa kulipa (madeni wanayodaiwa). Hili ni tofauti na maoni yake kuhusu mudir. Ikiwa jumla ya yote haya wanayomiliki inafikia nisabu, wanapaswa kulipa zakat juu yake, iwe katika mwaka huo waliweza kugeuza kitu kuwa fedha taslimu, au iwe mabadiliko hayo yalifikia nisabu. Hii ndiyo simulizi ya Ibn al-Majishun kutoka kwa Malik. Ibn al-Qasim amepokea kutoka kwake kwamba ikiwa mtu hana fedha taslimu na anafanya biashara kwa bidhaa (kubadilishana), hakuna chochote kinachopaswa kulipwa kwa bidhaa hizo.

The nisab for goods, according to the opinion of those who uphold it, is constituted by the goods acquired for sale especially what is held prior to the payment of zakat. The nisab for them is based on the commodities as it is these that represent the value of consumable things and the capital. Likewise, the hawl (passage of a year) for goods, according to those who imposed zakat on goods. Malik said that if a person sells goods he is liable for zakat once a year, as is the case with debts. This is for traders who record the timings for the purchase of their goods. The traders who do not record the timings for what they sell and buy, and who are referred to by the term mudir (the active trader like the shopkeeper). The hukm in Malik’s view is that when a period of one year passes from the time of the commencement of their trade they should determine the value of the goods they hold (inventories). To this is added the value of the things they possess (assets) and their wealth in terms of loans they hope will be repaid (accounts receivable), that is, if they do not have similar debts that they owe (accounts payable), and this is different from his opinion about the mudir. If the sum of all this that they possess reaches the nisab they are to pay zakat on it, whether during the year they were able to convert a thing to liquid assets (cash) or whether such conversion amounted to the nisab. This is the narration of Ibn al-Majishun from Malik. Ibn al-Qasim has related from him that if he does noLhave liquid assets (cash) and he trades with goods (barter), there is nothing to be paid on the goods.