Hadith 1591

قَالَ أَبُو دَاوُد : سَمِعْتُهُ مِنْ الرِّيَاشِيِّ ، وَأَبِي حَاتِمٍ ، وَغَيْرِهِمَا ، وَمِنْ كِتَابِ النَّضْرِ بْنِ شُمَيْلٍ ، وَمِنْ كِتَابِ أَبِي عُبَيْدٍ ، وَرُبَّمَا ذَكَرَ أَحَدُهُمُ الْكَلِمَةَ ، قَالُوا : يُسَمَّى الْحُوَارُ ، ثُمَّ الْفَصِيلُ إِذَا فَصَلَ ، ثُمَّ تَكُونُ بِنْتُ مَخَاضٍ لِسَنَةٍ إِلَى تَمَامِ سَنَتَيْنِ ، فَإِذَا دَخَلَتْ فِي الثَّالِثَةِ فَهِيَ ابْنَةُ لَبُونٍ ، فَإِذَا تَمَّتْ لَهُ ثَلَاثُ سِنِينَ فَهُوَ حِقٌّ ، وَحِقَّةٌ إِلَى تَمَامِ أَرْبَعِ سِنِينَ لِأَنَّهَا اسْتَحَقَّتْ أَنْ تُرْكَبَ وَيُحْمَلَ عَلَيْهَا الْفَحْلُ وَهِيَ تَلْقَحُ ، وَلَا يُلْقَحُ الذَّكَرُ حَتَّى يُثَنِّيَ ، وَيُقَالُ لِلْحِقَّةِ : طَرُوقَةُ الْفَحْلِ لِأَنَّ الْفَحْلَ يَطْرُقُهَا إِلَى تَمَامِ أَرْبَعِ سِنِينَ ، فَإِذَا طَعَنَتْ فِي الْخَامِسَةِ فَهِيَ جَذَعَةٌ حَتَّى يَتِمَّ لَهَا خَمْسُ سِنِينَ ، فَإِذَا دَخَلَتْ فِي السَّادِسَةِ وَأَلْقَى ثَنِيَّتَهُ فَهُوَ حِينَئِذٍ ثَنِيٌّ حَتَّى يَسْتَكْمِلَ سِتًّا ، فَإِذَا طَعَنَ فِي السَّابِعَةِ سُمِّيَ الذَّكَرُ رَبَاعِيًا وَالْأُنْثَى رَبَاعِيَةً إِلَى تَمَامِ السَّابِعَةِ ، فَإِذَا دَخَلَ فِي الثَّامِنَةِ وَأَلْقَى السِّنَّ السَّدِيسَ الَّذِي بَعْدَ الرَّبَاعِيَةِ فَهُوَ سَدِيسٌ وَسَدَسٌ إِلَى تَمَامِ الثَّامِنَةِ ، فَإِذَا دَخَلَ فِي التِّسْعِ وَطَلَعَ نَابُهُ فَهُوَ بَازِلٌ أَيْ بَزَلَ نَابُهُ ، يَعْنِي طَلَعَ ، حَتَّى يَدْخُلَ فِي الْعَاشِرَةِ فَهُوَ حِينَئِذٍ مُخْلِفٌ ، ثُمَّ لَيْسَ لَهُ اسْمٌ ، وَلَكِنْ يُقَالُ : بَازِلُ عَامٍ ، وَبَازِلُ عَامَيْنِ ، وَمُخْلِفُ عَامٍ ، وَمُخْلِفُ عَامَيْنِ ، وَمُخْلِفُ ثَلَاثَةِ أَعْوَامٍ إِلَى خَمْسِ سِنِينَ ، وَالْخَلِفَةُ الْحَامِلُ. قَالَ أَبُو حَاتِمٍ : وَالْجَذُوعَةُ وَقْتٌ مِنَ الزَّمَنِ لَيْسَ بِسِنٍّ ، وَفُصُولُ الْأَسْنَانِ عِنْدَ طُلُوعِ سُهَيْلٍ. قَالَ أَبُو دَاوُد : وَأَنْشَدَنَا الرِّيَاشِيُّ : إِذَا سُهَيْلٌ أَوَّلَ اللَّيْلِ طَلَعْ فَابْنُ اللَّبُونِ الْحِقُّ وَالْحِقُّ جَذَعْ لَمْ يَبْقَ مِنْ أَسْنَانِهَا غَيْرُ الْهُبَعْ وَالْهُبَعُ الَّذِي يُولَدُ فِي غَيْرِ حِينِهِ
Abu Dawood says: I have heard this detail of the ages of camels from Riyashi, Abu Hatim, and others, and have obtained it from the book of Nadr bin Mushmil and Abu Ubaid, and some things have been mentioned by only one of them. These people say: The baby camel (when it is born) is called «حواءر». When it is weaned, it is called «فصیل». When it completes one year and enters the second year, until the completion of the second year, it is called «بنت مخاض». When it enters the third year, it is called «بنت لبون». When it completes three years, until the completion of four years, it is called «حِق» or «حقہ», because it becomes suitable for riding and mating, and the she-camel (female) becomes pregnant at this age, but the male does not become mature until it reaches double the age (six years). «حقہ» is also called «طروقۃ الفحل», because the male mounts it. When it enters the fifth year, until the completion of five years, it is called «جذعہ». When it enters the sixth year and sheds its front teeth, until the completion of six years, it is «ثنی». When it enters the seventh year, until the completion of seven years, the male is called «رباعی» and the female is called «رباعیہ». When it enters the eighth year and sheds the sixth tooth, until the completion of eight years, it is called «سدیس» or «سدس». When it enters the ninth year, until the beginning of the tenth year, it is called «بازل», because its canines appear. It is said «بزل نابه», meaning its teeth have appeared. And when it enters the tenth year, it is «مخلف»; after that, it has no specific name, but it is said: one-year-old «بازل», two-year-old «بازل», one-year-old «مخلف», two-year-old «مخلف», and three-year-old «مخلف»; this sequence continues up to five years. «خلفہ» is called a pregnant she-camel. Abu Hatim said: «جذوعہ» is the name of a period, not of a specific tooth; the change of teeth occurs at the rising of the Suhail star. Abu Dawood says: Riyashi recited poetry to us (the meaning of which is): When Suhail (the star) rises at the end of the night, «ابن لبون» becomes «حِق» and «حِق» becomes «جذع», no tooth remains except «ہبع». «ہبع»: It is the baby that is not born at the time of the rising of Suhail, but is born at some other time; its age is not counted from Suhail.
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا ابْنُ أَبِي عَدِيٍّ ، عَنْ ابْنِ إِسْحَاقَ ، عَنْ عَمْرِو بْنِ شُعَيْبٍ ، عَنْ أَبِيهِ ، عَنْ جَدِّهِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا جَلَبَ ، وَلَا جَنَبَ ، وَلَا تُؤْخَذُ صَدَقَاتُهُمْ إِلَّا فِي دُورِهِمْ " .
Amr bin Shuaib, on his father's authority, said that his grandfather reported the Prophet ﷺ as saying: There is to be no collecting of sadaqah (zakat) from a distance, nor must people who own property remove it far away, and their sadaqahs are to be received in their dwelling.
Hadith Reference سنن ابي داود / كتاب الزكاة / 1591
Hadith Grading الألبانی: حسن صحيح  |  زبیر علی زئی: إسناده حسن, مشكوة المصابيح (1786), محمد بن إسحاق صرح بالسماع عند أحمد (2/180، 216) وتابعه عبد الرحمن بن حارث عند أحمد (2/215)
Hadith Takhrij « تفرد بہ أبو داود، ( تحفة الأشراف :8785، 19284)، وقد أخرجہ: مسند احمد (2/180، 216) (حسن صحیح) »
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1591. Commentary:
[جلب]
Means to bring and to pull. That is, it is absolutely not permissible for the collector (amil) to establish his center at such a place where the owners have to bring their animals by pulling them along, and thus they have to bear hardship. Similarly, it is also not permissible for the owners, upon hearing of the arrival of the zakat collector, to take their animals far away from their encampment, causing the collector to search for them. This act of theirs is called (jānib). Its literal meaning is to avoid, to distance oneself.
➋ Such teachings of Islam are themselves proof of its being a natural religion (din al-fitrah).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1591
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«عَلٰي مِبَاهِهِمَ» is the plural of «مياه», meaning water. By this is meant those springs, ponds, and watering places where people’s animals are kept.
«اِلَّا فِي دُورِهِمْ» is the plural of «دار». By this is meant people’s own residences, houses, watering places, their tribes, and the places where their livestock are kept. The meaning is that the official collector of zakat should himself go to the people to collect zakat, and not set up camp at some distant place away from people’s homes and order them to come to him to deposit their zakat. In this way, there is a risk of putting people into hardship.

Benefit:
In this hadith, the zakat collector is instructed to go to people’s homes and the places where their livestock are kept in order to collect zakat, so that there is no possibility of deception and he does not impose his authority arrogantly, but rather, as a servant of the religion, he should go door to door to collect zakat. Jabir bin Atik radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: “Soon some people will come to you; when they come to you, welcome them and do not stand between them and what they wish to take. If they act with justice and fairness, they will be rewarded for it, and if they act unjustly, they will bear its burden. You should keep them pleased, for indeed the completion of your zakat lies in keeping them pleased, and they should supplicate good for you.” [سنن ابي داود ، الزكاة ، باب رضاء المصدق ، حديث : 1588]
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 486