Likewise, the two imams did not differ that the amount due on what is extracted from it is one-quarter of one-tenth (i.e., 2.5 %). Abū Ḥanīfah, however, required neither a niṣāb nor the passing of a lunar year and held that the amount due is one-fifth.

The root of their disagreement is whether the term rikāz includes minerals or not, for the Prophet—peace and blessings be upon him—said, “On rikāz the obligation is one-fifth.” Ashhab relates from Mālik that a mineral found without exertion counts as rikāz and is therefore subject to a fifth. Their divergence, then, stems from their differing understanding of the word’s scope—one of the general causes of juristic disagreement that we have previously discussed.

[Section Two: The Niṣāb of Camels and What Is Due on Them]

The Muslims are unanimously agreed that for every five camels up to twenty-four, one sheep is due. When the herd reaches twenty-five, a one-year-old she-camel (bint makhāḍ) is taken up to thirty-five; if a bint makhāḍ is unavailable, a male two-year-old camel (ibn labūn) is taken instead. When they number thirty-six, a two-year-old she-camel (bint labūn) is due up to forty-five; when they reach forty-six, a three-year-old she-camel (ḥiqqah) is due up to sixty; when they reach sixty-one, a four-year-old she-camel (jadhaʿah) is due up to seventy-five; when they reach seventy-six, two bint labūns are due up to ninety; and when they reach ninety-one, two ḥiqqahs are due up to one hundred and twenty. All of this is established in the Book of Ṣadaqah that the Messenger of Allah—may Allah bless him and grant him peace—ordained and which Abū Bakr and ʿUmar applied after him.

The jurists then differed on several points, among them: what is due on any number above one hundred and twenty, and what is to be done when the required age of animal is not available.