سنن ابي داود
Abu Dawud
كتاب الزكاةZakat (Kitab Al-Zakat)
باب فِي زَكَاةِ السَّائِمَةِChapter: Zakat On Pasturing Animals.
Hadith 1572
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ ، حَدَّثَنَا زُهَيْرٌ ، حَدَّثَنَا أَبُو إِسْحَاقَ ، عَنْ عَاصِمِ بْنِ ضَمْرَةَ ، وَعَنْ الْحَارِثِ الأَعْوَرِ ، عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ ، قَالَ زُهَيْرٌ : أَحْسَبُهُ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، أَنَّه قَالَ : " هَاتُوا رُبْعَ الْعُشُورِ مِنْ كُلِّ أَرْبَعِينَ دِرْهَمًا دِرْهَمٌ ، وَلَيْسَ عَلَيْكُمْ شَيْءٌ حَتَّى تَتِمَّ مِائَتَيْ دِرْهَمٍ ، فَإِذَا كَانَتْ مِائَتَيْ دِرْهَمٍ فَفِيهَا خَمْسَةُ دَرَاهِمَ ، فَمَا زَادَ فَعَلَى حِسَابِ ذَلِكَ ، وَفِي الْغَنَمِ فِي أَرْبَعِينَ شَاةً شَاةٌ ، فَإِنْ لَمْ يَكُنْ إِلَّا تِسْعٌ وَثَلَاثُونَ فَلَيْسَ عَلَيْكَ فِيهَا شَيْءٌ " وَسَاقَ صَدَقَةَ الْغَنَمِ مِثْلَ الزُّهْرِيِّ ، قَالَ : " وَفِي الْبَقَرِ فِي كُلِّ ثَلَاثِينَ تَبِيعٌ وَفِي الْأَرْبَعِينَ مُسِنَّةٌ ، وَلَيْسَ عَلَى الْعَوَامِلِ شَيْءٌ ، وَفِي الْإِبِلِ " فَذَكَرَ صَدَقَتَهَا كَمَا ذَكَرَ الزُّهْرِيُّ ، قَالَ : " وَفِي خَمْسٍ وَعِشْرِينَ خَمْسَةٌ مِنَ الْغَنَمِ ، فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا ابْنَةُ مَخَاضٍ ، فَإِنْ لَمْ تَكُنْ بِنْتُ مَخَاضٍ فَابْنُ لَبُونٍ ذَكَرٌ إِلَى خَمْسٍ وَثَلَاثِينَ ، فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا بِنْتُ لَبُونٍ إِلَى خَمْسٍ وَأَرْبَعِينَ ، فَإِذَا زَادَتْ وَاحِدَةً فَفِيهَا حِقَّةٌ طَرُوقَةُ الْجَمَلِ إِلَى سِتِّينَ " ثُمَّ سَاقَ مِثْلَ حَدِيثِ الزُّهْرِيِّ ، قَالَ : " فَإِذَا زَادَتْ وَاحِدَةً ، يَعْنِي وَاحِدَةً وَتِسْعِينَ ، فَفِيهَا حِقَّتَانِ طَرُوقَتَا الْجَمَلِ إِلَى عِشْرِينَ وَمِائَةٍ ، فَإِنْ كَانَتِ الْإِبِلُ أَكْثَرُ مِنْ ذَلِكَ فَفِي كُلِّ خَمْسِينَ حِقَّةٌ ، وَلَا يُفَرَّقُ بَيْنَ مُجْتَمِعٍ وَلَا يُجْمَعُ بَيْنَ مُفْتَرِقٍ خَشْيَةَ الصَّدَقَةِ ، وَلَا تُؤْخَذُ فِي الصَّدَقَةِ هَرِمَةٌ وَلَا ذَاتُ عَوَارٍ وَلَا تَيْسٌ إِلَّا أَنْ يَشَاءَ الْمُصَدِّقُ ، وَفِي النَّبَاتِ مَا سَقَتْهُ الْأَنْهَارُ أَوْ سَقَتِ السَّمَاءُ الْعُشْرُ ، وَمَا سَقَى الْغَرْبُ فَفِيهِ نِصْفُ الْعُشْرِ " ، وَفِي حَدِيثِ عَاصِمٍ ، وَالْحَارِثِ : الصَّدَقَةُ فِي كُلِّ عَامٍ ، قَالَ زُهَيْرٌ : أَحْسَبُهُ قَالَ : مَرَّةً ، وَفِي حَدِيثِ عَاصِمٍ : " إِذَا لَمْ يَكُنْ فِي الْإِبِلِ ابْنَةُ مَخَاضٍ وَلَا ابْنُ لَبُونٍ فَعَشَرَةُ دَرَاهِمَ أَوْ شَاتَانِ " .
Al-Harith al-Awar reported from Ali. Zuhayr said: I think, the Prophet ﷺ said: "Pay a fortieth. A dirham is payable on every forty, but you are not liable for payment until you have accumulated two hundred dirhams. When you have two hundred dirhams, five dirhams are payable, and that proportion is applicable to larger amounts. "Regarding sheep, for every forty sheep up to one hundred and twenty, one sheep is due. But if you possess only thirty-nine, nothing is payable on them. " He further narrated the tradition about the sadaqah (zakat) on sheep like that of az-Zuhri. "Regarding cattle, a yearling bull calf is payable for every thirty, and a cow in her third year for forty, and nothing is payable on working animals. Regarding (the zakat on) camels, he mentioned the rates that az-Zuhri mentioned in his tradition. He said: "For twenty-five camels, five sheep are to be paid. If they exceed by one, a she-camel in her second year is to be given. If there is no she-camel in her second year, a male camel in its third year is to be given, up to thirty-five. If they exceed by one a she-camel in her third year is to be given, up to forty-five. If they exceed by one, a she-camel in her fourth year which is ready to be covered by a bull-camel is to be given. " He then transmitted the rest of the tradition like that of az-Zuhri. He continued: If they exceed by one, i. e. they are ninety-one to hundred and twenty, two she-camels in their fourth year, which are ready to be covered by a bull-camel, are to be given. If there are more camels than that, a she-camel in her fourth year is to be given for every fifty. Those which are in one flock are not to be separated, and those which are separate are not to be brought together. An old sheep, one with a defect in the eye, or a billy goat is not to be accepted as a sadaqah unless the collector is willing. As regards agricultural produce, a tenth is payable on that which is watered by rivers or rain, and a twentieth on that which is watered by draught camels. " The version of Asim and al-Harith says: "Sadaqah (zakat) is payable every year. " Zuhayr said: I think he said "Once a year". The version of Asim has the words: "If a she-camel in her second year is not available among the camels, nor is there a bull-camel in its third year, ten dirhams or two goats are to be given. "
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1572. Commentary:
➊ In the most authentic ahadith regarding the zakat of camels, it is narrated that up to twenty-four, there are four goats. When they reach twenty-five, then among them is one "bint makhad" (a one-year-old female camel).
➋ The details of zakat on cows are as follows: from thirty to thirty-nine, a one-year-old "calf"—note that the word "tabi‘" (calf) is used for both male and female. At forty, a two-year-old; up to fifty-nine. From sixty to sixty-nine, two one-year-old calves. When they reach seventy, one-year-old and one two-year-old, up to seventy-nine. In eighty cows, two-year-olds, up to eighty-nine. In ninety cows, three one-year-old calves, up to ninety-nine. And in one hundred cows, two one-year-olds and one two-year-old animal must be given. [علی ھذا القیاس) خیال رہے کہ بھینسیں بھی گایوں کے حکم میں ہیں۔ امام ابن المنذر نےاس پر اجماع لکھا ہے۔ دیکھیے [فتاوی ابن تیمیة :25/37]
➌ There is no zakat on animals used for plowing, drawing water, pulling carts, or those kept for milk. However, zakat is due on their income.
➍ From rain-fed and flood-irrigated lands, one-tenth is due, while from lands irrigated by canals, wells, tube wells, etc., one-twentieth is due—provided the total produce reaches five wasq. (In the Indian subcontinent, this measure is said to be approximately equal to twenty maunds of grain.)
➊ In the most authentic ahadith regarding the zakat of camels, it is narrated that up to twenty-four, there are four goats. When they reach twenty-five, then among them is one "bint makhad" (a one-year-old female camel).
➋ The details of zakat on cows are as follows: from thirty to thirty-nine, a one-year-old "calf"—note that the word "tabi‘" (calf) is used for both male and female. At forty, a two-year-old; up to fifty-nine. From sixty to sixty-nine, two one-year-old calves. When they reach seventy, one-year-old and one two-year-old, up to seventy-nine. In eighty cows, two-year-olds, up to eighty-nine. In ninety cows, three one-year-old calves, up to ninety-nine. And in one hundred cows, two one-year-olds and one two-year-old animal must be given. [علی ھذا القیاس) خیال رہے کہ بھینسیں بھی گایوں کے حکم میں ہیں۔ امام ابن المنذر نےاس پر اجماع لکھا ہے۔ دیکھیے [فتاوی ابن تیمیة :25/37]
➌ There is no zakat on animals used for plowing, drawing water, pulling carts, or those kept for milk. However, zakat is due on their income.
➍ From rain-fed and flood-irrigated lands, one-tenth is due, while from lands irrigated by canals, wells, tube wells, etc., one-twentieth is due—provided the total produce reaches five wasq. (In the Indian subcontinent, this measure is said to be approximately equal to twenty maunds of grain.)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1572
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«اَلْبَقَرِ الْعَوَامِلِ» is the plural of «عوامل» and «عاملة». “Aamilah” refers to those animals that are used for plowing fields, threshing, drawing water from wells, pulling heavy loads, and fulfilling other such necessary tasks.
Benefit:
Our esteemed researcher has declared the mentioned narration weak in terms of its chain of transmission, whereas other scholars have deemed it authentic based on supporting evidences. Shaykh al-Albani rahimahullah has discussed this at length, from which it becomes clear that the mentioned narration is valid as proof. For details, see: [صحيح سنن ابي داود مفصل ، رقم : 1404]
Therefore, there is no zakat on residential houses, household items, and the buildings and machinery of factories. If zakat were obligatory on these as well, it would lead to great difficulties, because sometimes, even after investing millions in factories and machinery, there is no profit for several years. In such a case, if the factory owner were required to pay annual zakat on the millions invested in the business, one can imagine the hardship this would cause. For this reason, Islam has exempted buildings, tools and equipment, and machinery from zakat. However, zakat will be due on the profits earned through them, and that too only when, after fulfilling his needs, whatever remains from the profit stays with him for a year and its amount reaches the nisab (minimum threshold). If even one of these conditions is not met, zakat will not be obligatory on it. «والله اعلم»
From this hadith, it is understood that animals used for productive work—that is, those used as tools and means—are not subject to zakat. Similarly, the machinery of factories from which production is obtained is also not subject to zakat, because they too are tools and means of production.
«اَلْبَقَرِ الْعَوَامِلِ» is the plural of «عوامل» and «عاملة». “Aamilah” refers to those animals that are used for plowing fields, threshing, drawing water from wells, pulling heavy loads, and fulfilling other such necessary tasks.
Benefit:
Our esteemed researcher has declared the mentioned narration weak in terms of its chain of transmission, whereas other scholars have deemed it authentic based on supporting evidences. Shaykh al-Albani rahimahullah has discussed this at length, from which it becomes clear that the mentioned narration is valid as proof. For details, see: [صحيح سنن ابي داود مفصل ، رقم : 1404]
Therefore, there is no zakat on residential houses, household items, and the buildings and machinery of factories. If zakat were obligatory on these as well, it would lead to great difficulties, because sometimes, even after investing millions in factories and machinery, there is no profit for several years. In such a case, if the factory owner were required to pay annual zakat on the millions invested in the business, one can imagine the hardship this would cause. For this reason, Islam has exempted buildings, tools and equipment, and machinery from zakat. However, zakat will be due on the profits earned through them, and that too only when, after fulfilling his needs, whatever remains from the profit stays with him for a year and its amount reaches the nisab (minimum threshold). If even one of these conditions is not met, zakat will not be obligatory on it. «والله اعلم»
From this hadith, it is understood that animals used for productive work—that is, those used as tools and means—are not subject to zakat. Similarly, the machinery of factories from which production is obtained is also not subject to zakat, because they too are tools and means of production.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 490
Shaykh Muhammad Ibrahim bin Basheer
Benefit◄ From this hadith, it is understood that horses kept for personal use, as well as slaves kept for service, are not obligatory upon one to pay zakah for them. However, if a person engages in the buying and selling of horses or slaves as a business, then he must estimate their value and pay zakah on them just like any other trade goods. Umar ibn Abd al-Aziz rahimahullah also issued orders to collect zakah from traders on their trade goods. (Muwatta Imam Malik: 1/235, and its chain is hasan)
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 54
