Tuyaning birinchi nisobi beshta, Abu Said al-Xudriydan rivoyat qilingan hadisga ko'ra, Payg'ambar ﷺ dan: "Besh tadan kam bo'lgan narsada sadaqa yo'q." Tuyalar 5-9 tadan bo'lishi kerak, chunki besh tadan kam tuyaga egalik qilgan kishida zakot yo'q. Kimda besh ta yaylovda boquvchi tuya bo'lsa, ular yil ko'p qismida yaylovda boqilsa, uning zimmasiga bir dona urg'ochi qo'y majburiy bo'ladi. Tuyalarning nisobi va ular zimmasiga yuklatilgan narsa quyidagicha:

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:

Beshta tuya uchun bitta qo‘y.

1. For five camels, one sheep.

2. Har o'n tuya uchun ikkita qo'y.

2. For ten camels, two sheep.

3. O'n beshta tuya uchun uchta qo'y.

3. For fifteen camels, three sheep.

20 ta tuya uchun to‘rtta qo‘y.

4. For twenty camels, four sheep.

Zakat wajib bo‘lishi uchun nisob yuqorida zikr etilgan darajalarga yetishi kerak. Ikki nisob orasidagi har qanday miqdor hisobga olinmaydi. Masalan, o‘n ikki tuya o‘n tuya bilan bir xil zakat miqdorini to‘laydi, yetti tuya esa besh tuya bilan bir xil. Yigirma tuyadan ortiqcha bo‘lgan miqdorga, to yigirma beshga yetguncha, hech narsa yuklanmaydi. Shu sodir bo‘lganda, zakat qo‘y bilan emas, balki tuya bilan olinadi. Al-Layth ibn Sa‘d dedi: “Bu sadaqa kitobidir: yigirma tuya va undan kam bo‘lgan miqdorga, har besh tuyaga bitta qo‘y.” Al-Layth dedi: “Nofi‘ menga rivoyat qildiki, bu ‘Umar ibn al-Xattobning kitobidagi nusxadir.” Molik ibn Anas dedi: “Men ‘Umar ibn al-Xattobning sadaqa haqidagi kitobini o‘qidim, unda shunday deyilgan edi: ‘Allohning (SWT) nomi bilan, Ar-Rahmon, Ar-Rahiym. Bu sadaqa kitobidir. Yigirma to‘rt tuyagacha, har besh tuyaga bitta qo‘y.’” Tuyalar yigirma beshga yetganda, nisob va ularga yuklatilgan majburiyat quyidagicha bo‘ladi:

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. Yigirma besh ta tuya uchun bir yoshga to'lgan va ikkinchi yoshga kirgan urg'ochi tuyadan bir yoshli bola (Makhadh) beriladi. "Al-Makhadh" bu homilador bo'lgan tuyadir. Boshqacha aytganda, homilador bo'lish davriga kirgan urg'ochi tuyadir. Agar tuyalar egasida makhadh bo'lmasa, u holda ikki yoshga to'lgan va uchinchi yoshga kirgan, sut beradigan erkak tuya (Labun) olinadi.

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. Ottiz ta'vagar uchun bir yoshli urg'ochi tuya — ikki yoshga to'lib, uchinchi yoshiga o'tgan, sut beradigan urg'ochi tuya (labuna) beriladi. U shunday nomlanadi, chunki uning onasi yana bola tug'ishga yaqinlashadi va shu sababli u sut beradigan bo'lib qoladi.

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. Qirq olti tuyaga — uchinchi yoshga to‘lib, to‘rtinchi yoshiga kirgan, erkak tuyaga yaqinlashishga yaroqli bo‘lgan urg‘ochi tuya (hiqqah) beriladi. «Taruqat al-Fahl» iborasining ma’nosi shuki, u erkak tuyaning yaqinlashishiga yaroqli bo‘lishidir.

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.

60 ta tuyaga, to‘rt yoshga to‘lgan bir jaz’a. Bu nom unga, oldingi tishlari tushib ketganligi sababli berilgan.

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. Yetmish olti tuyaga — ikkita urg'ochi, sut beradigan tuya.

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

6. Donalik tuyalar uchun, to'qqiz-yuz birdan bo'lgan tuyalar uchun, ikki ta urg'ochi hiqqah, ular erkak tuya tomon yaqinlashish yo'lida bo'lgan tuyalardir.

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

Ikki ta ketma-ket keltirilgan son orasida zakot yo'q. Agar tuyalar soni to'qson bittadan oshsa, bir yuz yigirma bir tagacha yetmaguncha ularga qo'shimcha zakot yo'q. Agar ular shu songa yetsa, hisob o'zgaradi: har qirqtasi uchun sut beradigan urg'ochi tuya, har ellitasi uchun esa hiqqa olinadi.

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.

Nisob va unga ko'ra farz bo'ladigan narsalar quyidagicha:

The Nisab and what is obliged becomes as follows:

Ikki son orasidagi ortiqcha miqdorga zakot yo'q. Bu hukmning dalili Anas (roziyallohu anhu) rivoyat qilgan hadisdir: Abu Bakr (roziyallohu anhu) uni Bahrayn tomoniga yuborganida, unga ushbu kitobni yozib bergan edi: “Allohning nomi bilan, Ar-Rahmon, Ar-Rahiym. Bu Rasulullah ﷺ musulmonlarga farz qilgan va Alloh (SWT) Rasulini ﷺ shu bilan buyurgan sadaqaning (zakotning) farzidir. Kimdan musulmonlar to'g'ri tarzda so'rasa, unga berilsin; lekin kim ko'proq so'rasa, unga berilmasin. Yigirma to'rt tagacha tuyaga qo'y olinadi, har besh tuyaga bitta qo'y olinadi. Yigirma beshdan o'ttiz beshgacha bo'lganda, bir yoshli urg'ochi tuya (bint maxod) olinadi. O'ttiz oltidan qirq beshgacha bo'lganda, ikki yoshli urg'ochi tuya (bint labun) olinadi. Qirq oltidan oltmishgacha bo'lganda, erkak tomon yurgan to'rt yoshli tuya (hiqqa) olinadi. Oltmish birdan yetmish beshgacha bo'lganda, besh yoshli tuya (jaz'a) olinadi. Yetmish oltidan to'qsongacha bo'lganda, ikkita urg'ochi tuya (bint labun) olinadi. To'qson birdan bir yigirma gacha bo'lganda, erkak tomon yurgan ikkita to'rt yoshli tuya (hiqqa) olinadi. Bir yigirmadan ortganda, har qirq tuyaga bitta urg'ochi tuya (bint labun) va har ellik tuyaga bitta hiqqa olinadi. Kimda to'rt tuyadan ko'p bo'lmasa, uning ustida zakot yo'q, faqat egasi o'zi xohlasa (bergan bo'lsa) bundan mustasno. Besh tuyaga yetganda esa qo'y lozim bo'ladi.”

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.”.

Agar talab qilinadigan yoshdagi tuyalar topilmasa va undan past yoshdagi tuya olinsa, tuya egasi shunga qo‘shimcha ravishda yana ikkita qo‘y yoki yigirma dirham berishi kerak. Agar undan katta yoshdagi tuya olinsa, tuya egasiga ikkita qo‘y yoki yigirma dirham berilishi kerak. Yigirma dirham 59,5 gramm kumushga teng. Misol uchun: tuyalar soni qirq oltitaga yetganda, hiqqa berish vojib bo‘ladi. Agar tuya egasida hiqqa bo‘lmasa-yu, lekin sut beradigan urg‘ochi tuyasi bo‘lsa, u holda sut beradigan tuyaga qo‘shimcha ravishda ikkita qo‘y yoki yigirma dirham berishi kerak. Agar uning sut beradigan urg‘ochi tuyasi bo‘lmasa-yu, lekin jad’a bo‘lsa, u holda unga ikkita qo‘y yoki yigirma dirham berilishi kerak. Bularning barchasi Anas rivoyat qilgan hadisga asoslanadi: “Abu Bakr unga Alloh (swt) Rasuli ﷺ ga buyurgan sadaqaning vojibligini yozib yubordi. Kimga tuyalar uchun sadaqa sifatida ja’za berish vojib bo‘lsa-yu, uning ja’zasi bo‘lmasa, balki hiqqasi bo‘lsa, u holda hiqqa undan qabul qilinadi va unga bilan birga, agar unga qiyin bo‘lmasa, ikkita qo‘y yoki yigirma dirham berishi kerak. Kimga tuyalar uchun sadaqa sifatida hiqqa berish vojib bo‘lsa-yu, uning hiqqasi bo‘lmasa, balki ja’zasi bo‘lsa, u holda ja’za undan qabul qilinadi va zakot yig‘uvchi unga yigirma dirham yoki ikkita qo‘y berishi kerak.”

Chorvachilik zakoti Sunnat va sahobalar ijmosi bilan farz qilingan. Sunnatga kelsak, bu Abu Zarr rivoyat qilgan hadis asosidadir: Nabiy ﷺ shunday deganlar: "Tuya, sigir yoki qo'y egasi haqqini bermasa, Qiyomat kunida o'sha hayvonlar o'zlari bo'lganidan ham semizroq va kattaroq holda keladi, uni shoxlari bilan urib, tuyoqlari bilan depsaydi" (Muttafaqun alayh). Sahobalar ijmosiga kelsak, ular chorva hayvonlariga zakot farz ekanligi borasida ittifoq qilganlar.

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.

Zakot grazing chorva mollariga, ya'ni yil ko'pini o'tlab yuradigan va nasl va ko'payish uchun saqlanadigan mollarga farz qilinadi. Ishlatiladigan mollarga esa zakot yo'q. Aliydan rivoyat qilinadi, u aytdi: "Ishlatiladigan chorva mollariga sadaqa yo'q." Amr ibn Dinordan rivoyat qilinadi: unga yetib kelgan xabarga ko'ra, Allohning Elchisi ﷺ aytdilar: "Yerni haydash uchun ishlatiladigan muxtira (kuchli, xizmatga o'rgatilgan) buqalarga sadaqa yo'q." Jobir ibn Abdullohdan rivoyat qilinadi, u aytdi: "Muxtiraga sadaqa yo'q." Muxtira — yerni haydaydigan sigir.

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.

Chorva molining zakot majburiy bo‘ladigan birinchi nisobi o‘ttiz boshdir.

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

Nisob va unga vojib bo‘ladigan narsalar quyidagicha: -.

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

1. Ko‘pi bilan o‘ttiz bosh molda bir tabi’a, erkak yoki urg‘ochi bo‘lishidan qat’i nazar, zakotga beriladi. Tabi’a — ikkinchi yoshga kirgan, bir yoshli erkak buzoqdir. U shunday nomlangan, chunki endi onasining ortidan ergashishga qodir bo‘lgan.

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.

Qo'y va echkilarning zakoti Sunnat va sahoba ijmo'i bilan farz qilingan. Sunnatga kelsak, bu Abu Zarr rivoyat qilgan hadisga asoslanadi, unda Payg'ambar ﷺ aytganlar: "Tuya, sigir yoki qo'y-echki egasi, ularning haqqini bermasa, qiyomat kuni ular o'zlari bo'lganidan ham semizroq va kattaroq bo'lib keladi va uni shoxlari bilan urib, tuyoqlari bilan depsaydi" (muttafaqun alayh).

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).

Ijmo'i-sahoba borasida aytish mumkinki, ular qo'ylar va echkilarga zakot majburiy bo'lishi haqida hech kim ixtilof qilmasdan, jamoaviy kelishuvga ega bo'lganlar. Zakot yil ko'pchilik qismida o'tlatiladigan qo'y va echkilarga majburiy bo'ladi, ular nisobga yetganidan so'ng to'liq bir yil o'tgach. Abu Bakr Payg'ambar ﷺ dan uzun bir hadisda rivoyat qilib, dedi: "…va qirq ta bo'lsa, o'tlatiladigan qo'y va echkilarda bir sha't (urg'ochi qo'y)…" Shuningdek, uning: "Mol-mulkda bir yil o'tmaguncha zakot yo'q" degan so'zi sababli.

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.”.

Qo'y va echkining minimal nisobi qirq bosh qo'ydir. Agar ular qirqdan kam bo'lsa, hatto bitta qo'y kam bo'lsa ham, ularga zakot yo'q. Qo'y va echkining nisobi hamda ularga majburiy bo'ladigan narsa quyidagicha: -

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. Qirq bosh qo‘ydan bittasi (sha’t) zakot sifatida.

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

2. Yuz yigirma birlik podadagi ikkita urg'ochi qo'y (sha't).

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

3. Ikki yuz bir dona qo'ychi(Sha't) podasida uchta urg'ochi qo'y.

Muslimning qo'yu va echkisidan barcha mol-mulki, kichik-katta bo'lishidan qat'i nazar, shu jumladan as-Sikhal, ya'ni echkilarning bolalari, va al-Buhum, ya'ni qo'ylarning bolalari, yil o'tishidan oldin tug'ilgan bo'lishi sharti bilan hisobga olinadi.

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.

Qo‘y zakotida olinadigan jaza’a (to‘rt yoshli) qo‘zi olinadi, bu olti oylik qo‘y uchun; echki uchun esa bir yoshli sani olinadi. Erkagi va urg‘ochisi o‘rtasida farq yo‘q. Erkak ham, urg‘ochi ham olinadigan darajada olinadi. O‘rtacha narsa olinadi, eng yaxshisi yoki eng yomoni emas.

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.

Echki bolalari olinmaydi, yosh qo'ylar ham olinmaydi, chunki ular zakot uchun yaroqli emas. Xuddi shuningdek, bola tug'ib bergan yoki tug'ishga yaqin qo'y ham olinmaydi; sut yoki go'sht uchun boqilayotgan qo'y ham olinmaydi, erkak qo'y yoki echki ham olinmaydi, faqat egasi o'z ixtiyori bilan ularni zakot uchun taklif qilsa, bundan mustasno. Bu holda ular qabul qilinadi va egasi uchun qo'shimcha savob bor, chunki bu majburiy miqdordan ko'proqdir. Bularning barchasiga dalil Beshr ibn Asim o'z otasidan rivoyat qilgan hadisdir: Umar ibn al-Xattob Abu Sufyon ibn Abdullohni Toif va uning tumanlari ustiga hokim etib tayinladi. U zakot yig'uvchi sifatida bordi va ularga qarshi G'azi (yosh echki)ni hisobga oldi, ammo ulardan olmadi. Ular unga dedilar: "Agar bizga qarshi G'azini hisobga olsang, uni olishing kerak". Lekin u Umar bilan uchrashguncha to'xtab turdi va dedi: "Bilaman, ular bizni zulm qilmoqda deb da'vo qilishadi. Biz ularga qarshi G'azini hisobladik, ammo olmadik". Shunda Umar unga dedi: "Ularga qarshi G'azini, erkagini va hatto Sakhlatni, cho'poni qo'lida ko'taradigan urg'ochisini hisobga ol. Ularga ayt: "Men Rubiyyni, ya'ni bola tug'ib bergan, tug'ishga yaqin, sut uchun boqilgan qo'yni olmayman, go'sht uchun boqilgan qo'yni ham olmayman. So'yish uchun semirtirilayotganini ham, erkak qo'y yoki echkini ham olmayman. Aksincha, 'Inaqni, echkilar yoshiga yetmagan qo'yni, Ja'a'ni (to'rt yoshli) va Saniyyani ol, chunki bu mol-mulkning o'rtacha darajasi, ya'ni Sikhal va uning eng yaxshisi orasidadir". Shuningdek, Payg'ambarning ﷺ hadisi: "Albatta, bizning huquqimiz faqat Ja'a'da va Saniyyadadir".

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.”.

Шерикчилик ёки аралашиб боқилаётган қўйларда шериклар ёки ҳамкорларнинг мулки бир кишининг мулки каби закотда ҳисобланади. Бу ҳолат чорва улар ўртасида умумий, аниқ бўлмаган улуш билан бирга тегишли бўлганда ҳам қўлланади, масалан, улар мерос орқали бир қисмини олган, шерикликда сотиб олган ёки иккисига ҳадя қилинган бўлса ва улар ажратилмасдан, бўлинмасдан шу ҳолатда сақланса. Улар иккисига бирга берилган бўлсинми ёки алоҳида улушлар бўлиб, кейинроқ аралаштирилган бўлсинми, яъни ҳар бирининг мулки алоҳида бўлсаю, аралаштириб, ўзаро шерик бўлиб қолган бўлсинми, бу фарқсиз; улушлар teng бўлсинми ёки бўлмасинми, чўпонлик, ўтлоқ, жинс учун қўчқор (ал-Фаҳл) ёки сув ичадиган жой бўйича ҳам фарқ қилмайди. Шерикчилик ёки аралашувдаги қўйлар шериклар ёки ҳамкорлар сонидан ва уларнинг улушларидан қатъи назар, закот олишда бир кишининг қўй ва эчкилари каби ҳисобланади. Улар битта деб санcaladi ва ажратилмасдан, қўшилмасдан ўз ҳолатида қолади. Агар улар қирқтага етса, садақа йиғувчи битта қўй олади; агар бир юз йигирма биртага етса, икки қўй олинади. Икki yuz birtaga етганда уч қўй, тўрт юзтага етганда эса тўрт қўй олинади.

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.

Sadaqa yig'uvchi zakot sifatida olgan narsani sherik yoki hamkorlardan ularning qo'ylardagi ulushlariga ko'ra taqsimlaydi, shunday qilib ulardan eng kam ulushga ega bo'lgan, ulushi ko'proq bo'lganidan qaytarib oladi. Bu Payg'ambar ﷺning: "Ikki sherikdan olingan narsa ular o'rtasida teng ravishda qaytariladi", degan hadislariga asoslanadi.

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.”.