wrote a document for 'Amr ibn Hazm, in which he mentioned the Sadaqat (obligatory alms) and the Diyat (blood money), and mentioned in it something similar to this. As for us, the two hadiths of Sadaqat—the one that Abu Bakr wrote for Anas, and the one that was in the possession of the family of 'Umar ibn al-Khattab—support our school of thought, and they are both authentic (sahih). Abu Bakr narrated it from the Prophet (peace and blessings of Allah be upon him), saying: "This is the obligatory Sadaqah that the Messenger of Allah (peace and blessings of Allah be upon him) made obligatory upon the Muslims." As for the document of 'Amr ibn Hazm, there is a difference of opinion regarding its format, and al-Athram narrated in his "Sunan" something similar to our school of thought. Adopting that is more appropriate, because of its agreement with the authentic hadiths and its agreement with analogy (qiyas). For if the Zakat on wealth is required from its own kind, it should not be required from a different kind, like the rest of the grazing livestock. Furthermore, it is wealth for which consolation (muwasah) from its own kind is possible, so it should not be required from a different kind, like cattle and sheep. It was only required in the initial stages from a different kind because it was not possible for it to bear consolation from its own kind, so it was not required from a different kind; we therefore resorted to a different kind out of necessity. That necessity has ceased due to the increase and abundance of the wealth. Moreover, according to them, it transitions from a bint makhad to a hiqqa with an increase of only five camels, which is a small increase that does not warrant a transition to a hiqqa; for we do not transition—in the area of consensus—from a bint makhad to a hiqqa except with an increase of twenty-one. If it exceeds one hundred and twenty, then a fraction of a camel does not change the obligatory amount according to anyone among the people; because in some narrations, it states: "If it increases by one." This qualifies the absolute increase mentioned in the other narration. Also, because the rest of the obligatory amounts do not change with the increase of a fraction. According to both narrations, whenever the camels reach one hundred and thirty, there is a hiqqa and two bint labun due; at one hundred and forty, two hiqqas and two bint labun; at one hundred and fifty, three hiqqas; and at one hundred and sixty, four bint labun. Then, whenever it increases by ten,