How should Zakaah on grazing sheep be paid? What is the limit of grazing? Is it the whole or the greater part of the year? Should the wages of the shepherd and medical care be calculated when giving out Zakaah?

All perfect praise be to Allaah, the Lord of the worlds. I testify that there is none worthy of worship except Allaah and that Muhammad, sallallaahu ‘alayhi wa sallam, is His slave and Messenger.

There is a difference of opinion among the scholars about grazing as a condition for the Zakah of livestock. Maalik and Al-Layth ibn Sa‘d were of the opinion that grazing is not a requisite, and thus they make Zakah due on the animals whether they graze or are fodder-fed.

The majority of scholars consider grazing a prerequisite for Zakah to become due on animals. Grazing means that they depend – for their sustenance – on pasturing from grass and plants.

The opinion of the majority of scholars is preponderant, in view of the narration of Abu Daawood on the authority of ‘Ali in a Marfoo‘ Hadeeth: “No Zakah is due on working (sowing) cows,” and of the narration of Ad-Daraqutni on the authority of ‘Amr ibn Shu‘ayb, from his father, from his grandfather, that the Messenger of Allaah, sallallaahu ‘alayhi wa sallam, said: “No charity is due on working camels.”

The opinion of the majority is supported by the fact that an increase in value is considered in Zakah, and this is only characteristic of grazing, rather than a working or fodder fed animal, because its fodder consumes any increase in its value, unless it is prepared for trade, in which case, Zakah on it should be paid as an article of merchandise.

There is also a difference of opinion among the majority of scholars over the limit of grazing requisite for Zakah to be due on cattle. The Shaafi‘i scholars of Fiqh say that if the animal grazes for a period of time enough for another to live without fodder, Zakah becomes due on it; and if the time is not enough for another to live without fodder, Zakah is not due on it.

According to Hanafi and Hanbali scholars of Fiqh – and this is also an opinion of Shaafi‘i jurists – if it grazes for the most part of the year, Zakah becomes due on it; otherwise, it is not due. This is the valid opinion, because the ruling is given according to what is most frequent.

Hence, if one’s animal is fodder fed for the greater part of the year, no Zakah is due on it; and if it grazes for the greater part of the year, Zakah is due on it. No cost should be deducted from its Zakah, whether it is the wages of the shepherd, the price of fodder, or medical care.

Allaah knows best.