age, does not prevent consideration for the owner in both cases, just as what is below the nisa' is exempted, and what is above it is exempted. The apparent position of our companions is that the ruling regarding camel foals and calves is the same as the ruling regarding the young of goats, according to what we have mentioned concerning sheep, and the adjustment is made by value in place of the increase in age, just as we said regarding taking a male from among the males. It is possible that it is not permissible to take camel foals and calves—which is the opinion of al-Shafi'i—so that it does not lead to equality between the obligatory amounts (furuḍ). For it would lead to taking a bint makhad for twenty-five, thirty-six, forty-six, and sixty-one, and he would take two bint labun for seventy-six, ninety-one, and one hundred and twenty. It also leads to transitioning from one bint labun at sixty-one to two at seventy-six, despite the proximity of the waqṣ (the interval between two obligatory thresholds) between them, whereas in the original, there are forty between them. Furthermore, the report was mentioned regarding the young of goats (sakhal), so it is not permissible to apply the qiyas (analogy) of camel foals and calves to it, due to the difference between them.

Section: If one possesses a nisa' of young ones, the year for zakat begins from the time he possessed it. According to another narration from Ahmad, the year does not begin until they reach an age that would be sufficient for zakat. This is the opinion of Abu Hanifa, and it is narrated from al-Sha'bi, because it is reported from the Prophet (peace and blessings be upon him) that he said: "There is no zakat on the young ones." He also said: "Do not take from a suckling animal." Furthermore, the age is a quality by which the obligation changes, so its decrease has an effect on the zakat, like the number. Our argument is that the young are counted together with others, so they are counted individually, like the mothers. The report is narrated by Jabir al-Ju'fi—who is weak—from al-Sha'bi as a mursal report. Moreover, it is interpreted as meaning that it is not mandatory upon them before...