Rather, the correct wording is: “for indeed we shall take it from half of his wealth,” meaning that his property is divided into two equal parts and the zakāt-collector may choose whichever half he wishes. For the full discussion see al-Talkhīṣ al-Ḥabīr.

Aḥmad, Isḥāq, al-Bukhārī, al-Nawawī, and Ibn al-Mulaqqin all cited Bahz’s report as evidence.

Glossary of terms in the ḥadith
– “lā tufarraqu ibilun ʿan ḥisābihā”: the two partners must not split up their camels to escape the zakāt assessment when keeping them together gives the poor a larger share.
– “muʾtajiran bihā”: giving one’s zakāt in pursuit of Allah’s reward.
– “shaṭr mālihi”: shaṭr, “half,” also used for “a portion”; here it most likely means exactly one half.
– “ʿazmah”: firm resolve; grammatically, it is a verbal noun whose governing verb is omitted but understood from the phrase “for indeed we shall take it,” signifying an unequivocal, obligatory decree.
– “Āl Muḥammad”: the descendants of Hāshim—namely the families of Abū Ṭālib, al-ʿAbbās, al-Ḥārith, and Abū Lahab, the four uncles of the Prophet ﷺ who left offspring; his other uncles left no surviving progeny.

Points derived from the ḥadith
1 – Like the preceding report of Anas, it establishes that for every forty head of freely pasturing camels one bint labūn is due. A bint labūn is a she-camel that has completed two full years; it is so called because by the time it is born, its mother has usually borne another calf and become lactating again.
2 – It shows that when two owners’ herds are intermixed, they may not separate them in order to evade zakāt. The levy is calculated on the total number of animals, so what is joined must not be separated, nor