Kafin in bayyana wajabcin zakka da matsayinta a wannan addinin na Musulunci, yana da amfani in duba matsayin talakawa a tsarin azuzuwan al'ummomin kafin Musulunci, yadda ake biyan bukatunsu, da kuma kulawa da matsalolinsu a cikin dokoki da addinai na da. Ta haka ne za a iya nuna yadda Musulunci ya fi sauran addinai wajen kula da talakawa da kafa adalci na zamantaka, inshorar zamantaka, da hadin kai na al'umma bisa tushe mai karfi wanda aka bayyana a Littafin Allah da kuma Sunnar Manzonsa, (p).

Before I delineate the obligatory nature of zakah and its position in this religions of Islam, it is useful to examine the position of the poor in the class structures of the societies before Islam, the extent of response to their needs, and the care about their Problems in ancient laws and religions. By so doing, one can show how much Islam superseded other religions in its care of the poor and in the establishment of social justice, social insurance, and social solidarity on the strong basis stated in the Book of God and in the Sunnah of His Messenger, (p).

Talauci da fatara sun kasance tun zamanin da. Ana iya cewa dukkan al'ummomin ɗan adam suna da wasu mutane da ke kira ga kula da talakawa. Jin tausayin wahalhalun wasu bai taɓa ƙarewa ba a tarihin ɗan adam, kuma ƙoƙarin bayar da agaji da warware matsaloli yana ci gaba a dukkan wayewa. Duk da haka, halin da talakawa ke ciki ya kasance mummuna ƙwarai. Ya kasance koyaushe tabo mai duhu a tarihin ɗan adam. Dukkan al'ummomi suna da irin wannan zalunci, kuma ba su bi shawarwarin jin kai na masana falsafarsu da annabawansu ba. Wani masanin tarihi ya yi magana game da dangantakar masu arziki da talakawa marasa galihu a tsoffin wayewa ta wannan hanya: "A cikin kowace al'umma da ta wanzu a duniya, ana iya gane azuzuwan mutane biyu cikin sauƙi, masu arziki da talakawa."

Poverty and destitution are as old as history. It is fair to say that all human communities have some people who call for the care of the poor. Feeling for others' sufferings never ceased throughout the history of humanity and attempts to provide relief and to solve Problems continue in all civilizations. In spite of all that, the situation of the poor has been extremely bad. It has always been a dark spot in human history. All societies had such injustice and did not follow the humanitarian advice of their philosophers and prophets. One historian talks about the relations between the rich and the deprived poor in ancient civilizations in the following way: "In every nation that existed on earth one could easily recognize two classes of people, the rich and the poor.

Ajin masu arziki sun yi iko kuma koyaushe suna ƙara arziki da girman kai, yayin da ajin talakawa ke raunana kuma a murƙushe su ƙasa. Da wannan sabani, tsarin zamantakewar wannan wayewa zai rushe a ƙarshe, masu arziki kuma suna mamakin dalilin da ya sa komai ke lalacewa.1 Masar a farkon tarihinta ta kasance kamar aljanna ta Allah a duniya, tana samar da kowane irin kaya wanda ya fi isa ga mutanenta, a lokaci guda kuma talakawanta ba sa iya samun ko abincin rayuwa, domin ajin masu arziki ba su bar musu wani abu mai amfani ba. Lokacin da babban yunwa ta afka wa Masar a zamanin daular ta goma sha biyu, talakawa sun sayar da kansu a matsayin bayi ga masu arziki, waɗanda suka sa su ƙara wahala. A tsohuwar Babila lamarin ya kasance iri ɗaya. Talakawa ba su da hakki ga amfanin ƙasarsu duk da yawan abin da ake samarwa. Tsohuwar Farisa, Girka da sauran masarautu ma haka suke. Ana tuƙa talakawa da bulala da sanda zuwa ayyuka mafi ƙasƙanci, ana hukunta su sosai, wani lokacin ma a kashe su da ƙarfi saboda ƙananan kuskure. A Sparta masu arziki sun bar wa talakawa ƙasashen dutse marasa albarka, don haka suna rayuwa cikin wahala. A Athens, masu arziki sukan sayar da talakawa a matsayin bayi idan sun kasa biyan harajin da aka ɗora musu. A Roma, tushen dokar Yamma, masu arziki sun yi mulkin dukan al'umma, suna keɓe kansu da daraja, suna mai da wasu kamar waɗanda ba za a taɓa ba idan aka kwatanta da su. An tilasta wa talakawa yi musu biyayya, kuma sau da yawa hakan yakan sa su gudu su nemi hanyar fita daga Roma. Kamar yadda Mitchle ya bayyana game da Daular Roma:

Duk addinai, har da addinan mutane suka ƙirƙira, ba su yi sakaci da wannan matsala ta jin-kai ta al'umma ba, wadda ba tare da ita ba da ’yan’uwantaka da ingancin rayuwa ba za su tabbata ba. Sama da shekaru dubu huɗu da suka wuce a Babila, Hamurabi, a lokacin da yake gabatar da dokar farko da aka sani kuma aka rubuta a duniya, ya ce: "Allah ne ya aiko ni don in hana masu iko danne batutuwa marasa ƙarfi, in shiryar da mutane, in kuma tabbatar da wadata ga halittu." Dubban shekaru da suka wuce, mutanen tsohuwar Masar sun bayyana ra'ayin cewa aikin addininsu ne su ba masu yunwa abinci, su ba tsirara tufa, su ba marasa iya tafiya hanya a jiragen ruwansu, ko su zama uba ga marayu, miji ga gwauruwa, da kuma mai kare wanda aka ware a lokacin sanyin hunturu.3

All religions, including man-made religions, did not neglect this humanitarian social issue, without which brotherhood and quality of life would not be realized. More than four thousand years ago in Babylon, Hamurabi, in introducing the first known recorded law on earth, stated "God's had sent me to prevent the omnpotents from suppressing the powerless subjects and to guide people and secure prosperity for creatures." Thousands of years ago, people, in ancient Egypt, expressed the sentiment that it was their religious duty to give bread to the hungry, cloth to the naked, and passage on their boats to the incapable, or to be father of the fatherless, husband of the widow, and a protector to the outcast in cold winter.3

Muryar addinai na sama ta fi kowace tsarin duniya ta fi kira ga kula da matalauta da marasa ƙarfi, domin tasirin addinan sama ya fi kowace falsafar ɗan adam ko doka ta mutum zurfi. Ba zan iya yarda cewa wani Manzon Allah ya shige duniya ba tare da kira ga kula da matalauta ba, wanda ake kira a cikin Alƙur'ani zakka. A cikin Alƙur'ani Mai Tsarki, wanda shi ne mafi ingantacciyar takardar sama a duniya a yau, muna samun ambaton saƙonnin Ibrahim, Ishaƙ, da Ya'qub. Allah ya ce:

The voice of heavenly religions was Iouder in calling for care of the poor and powerless than other secular systems, for the former had deeper effects than any human philosophy or man-made law. I cannot believe any Messenger of God to have passed through the world without calling for the care of the poor, which is called in the Qur'an zakah. In the Holy Qur'an, which is the most authentic heavenly document existing on earth today, we find mention of the messages of Ibrahim, Ishaq, and Ya'qub. God says:

"Kuma Mun sanya su shugabanni, suna shiryarwa da umarninmu, kuma Muka yi musu wahayi zuwa ga aikata alheri, da kiyaye sallah, da bayar da zakka, kuma suna bauta mana."4 Game da sakon Isma'ilu kuwa, an kwatanta shi kamar haka: "Kuma ka ambaci Isma'ilu a cikin Littafin. Lallai ya kasance mai gaskiya ga alkawarinsa, kuma ya kasance Manzo, Annabi. Yana umartar mutanensa da sallah da zakka, kuma ya kasance abin yarda ga Ubangijinsa."5 Mun kuma ga alkawarin Banu Isra'ila: "Kuma Muka karɓi alkawari daga Banu Isra'ila: kada ku bauta wa kowa sai Allah, ku kyautata wa iyaye da dangi da marayu da duk mabukata, ku faɗi kyakkyawan magana ga mutane, ku tsaya a kan sallah, kuma ku bayar da zakka. Sai kuma kuka juya baya, sai kaɗan daga cikinku, kuma kuna masu ja da baya."6 A wata ayar kuma an kwatanta wannan alkawari: "Lallai Allah ya riga ya karɓi alkawari daga Banu Isra'ila, kuma Muka naɗa shugabanni goma sha biyu daga cikinsu. Allah ya ce: Ni ina tare da ku, idan kuka kiyaye sallah, kuka bayar da zakka, kuka yi imani da Manzanni, kuka girmama su kuma kuka taimake su, kuka ba Allah rancen alheri. Lallai zan share muku laifukanku, kuma in shigar da ku gidajen aljanna da koguna ke gudana a ƙarƙashinsu. Amma duk wanda ya kafirce bayan wannan daga cikinku, to lallai ya ɓace daga hanya madaidaiciya."7 Sakon Isa Almasihu kuma, shi kansa ya bayyana shi da kalmominsa tun yana jariri a cikin cradle: "Kuma ya umarce ni da sallah da zakka muddin raina yana raye." Game da Ahlul Kitab gabaɗaya kuwa, Allah ya ce: "Ba a umarce ku ba face ku bauta wa Allah, kuna masu tsarkake masa addini..."

"And We made them leaders, who guide men by our command, and We sent inspiration to do good deeds, to establish regular prayers, and to practice zakah, and they constantly served Us."4 Isma'il's message is described following: "And also mention in the story of Isma'il who was strictly true to what he promised. He was an apostle and a Prophet and he enjoined on his people prayer and Zakah, and he was most acceptable in the sight of his Lord."5 We also see the pledge of bani Isra'il: "And we took a covenant. from the children of Isra'il: worship none but God, treat with kindness your parents and kindred and orphans and all those in need, speak fair to the people, be steadfast in prayer, and practice zakah. Then did ye turn back except a few among you, and ye backslide".6 In another verse this pledge is described "God did afore time take a covenant from the children of Isra'il, and We appointed twelve captains among them and God said I am with you if you establish regular prayer, practice zakah, believe in apostles, honor and assist them and loan to God a magnificent loan. Verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath, but if any of you after this resisted faith he has surely wandered from the path of rectitude.7 The message of Jesus Christ is described by his own words as a baby in the cradle "And He hath enjoined on me prayer and zakah as long as I live. About the People of the Book in general, God said, "And you have been commanded no more than this: To worship God, offering Him The Obligatory Nature of Zakah and its Place in Islam 5

Waɗannan misalai ne masu kyau na kulawar addinai da suka gabata ga talakawa da mabuƙata, kuma wannan shi ne jigon saƙon littattafan saukar da daga sama kafin Alƙur'ani. Duk da haka, akwai wasu lura da ya kamata a rubuta.

These are supreb examples of the care of previous religions toward the poor and the needy and this was the essence of the message of heavenly scripts before the Qur'an. Some observations, however, must be recorded.

Waɗannan rubuce-rubucen ba su wuce shawarwari da ƙarfafa gwiwa ga tausayi ga matalauta da kiyayewa daga son kai da rowa ba. Kira ne mai ƙarfi zuwa ga sadaka ta son rai da ta mutum ɗaya.

1. These texts do not go beyond recommendations and encouragement to be merciful toward the poor and wary of selfishness and miserlihood. It is a loud call to voluntary and individual charity.

2. Waɗannan maganganun game da sadaka ba sa mai da ita wajibi, don kada waɗanda suka ƙi yin sadaka su ji cewa sun bar wani muhimmin ɓangare na addininsu, kuma cewa Allah zai azabtar da su a wannan duniya da kuma a lahira.

2. These statements on charity do not make it compulsory so that those who abstain from charity do not feel that they have left an essential part of their religion and that they would be punished by God in this life and in the afterlife.

3. An bar wa lamirin zuciyar ɗan adam ya bayar da sadaka: ba a ba gwamnati wani iko a kan tara ta da rarraba ta ba.

3. It is left to the human conscience to give charity: the state is not given any authority in its collection and distribution.

4. Adadin da ya kamata a bayar, nau'ikan dukiya da ake fitar da sadaka daga cikinsu, da yanayi da sharuɗɗan cika wannan sadaka ba a ƙayyade su ba. Wannan yana sa ba zai yiwu gwamnati ta mayar da ita tsarin hukuma bisa dalilai na addini ba.

4. The amount that should be given, the kinds of wealth that are subject to give from and circumstances and conditions of the fulfillment of this charity are not specified. This makes it impossible for state to institutionalize it on any religious grounds.

5. Kula da talakawa bai kai matsayin yunƙuri mai tsanani na magance matsalar talauci ba, ko kawar da ita, ko bushe tushenta, ko mayar da talakawa masu mallakar dukiya da masu mallakar ƙasa. Waɗannan kira sun tsaya ne kawai a rage wahala da azabar talakawa.

5. Caring for the poor does not reach the extent of a rigorous attempt to deal with the problem of poverty, to eliminate it, to dry its sources or to transform the poor into property owners and landowners. These calls ended at attenuation of the misery and suffering of the poor.

Musulunci ba shi da misali wajen yawan kulawarsa ga talakawa da kuma himmarsa wajen magance matsalar talauci, ko ta hanyar umarni da shawarwari da ke kwadaitar da Musulmi su ji tausayin talakawa, ko ta hanyar doka da dokoki, ko kuma ta hanyar aiwatarwa da amfani da su.

Islam is unprecedented in the extent of its care for the poor and its zest to solve the problem of poverty whether through directives and recommendations that exhort Muslims to have mercy on the poor, by means of legislation and laws, or through implementation and application.

Ya bayyana cewa tun a farkon watannin farko na zamanin Makka, lokacin da Musulmai har yanzu ba su wuce ƴan maza da mata ba, waɗanda aka hana yin ibada da kiran wannan sabon addini, kuma ba su zama wata ƙungiyar siyasa ba, halin ɗan adam na Musulunci, wato kula da talakawa da mabukata, ya bayyana sosai. Wannan ra'ayi an bayyana shi a cikin Alƙur'ani a matsayin "ciyar da talaka", "bayar da arzikin da Allah ya azurta", "haƙƙi ga mai roƙo da kuma ga wanda aka hana wanda ba ya roƙo", ko "haƙƙi ga mabukaci da matafiyi", kuma wani lokaci ana amfani da kalmar "tsayar da zakka".

It is apparent that as early as the first few months of the Makkan period when Muslims were still a handful of men and women prevented from practicing and calling for this new religion and not constituting a political entity, that the humane social aspect of Islam -- caring about the poor and the destitute, was highly evident. This concept is expressed in the Qur'an as "feeding the poor", "spending of the sustenance that God has provided", "a right to he who asks and to the deprived who does not ask", or "a right to the destitute and the wayfarer", and sometimes, the term "establishing zakah", is used.

Ya isa a karanta a cikin surori na Makka ayoyi masu girma nan:

It suffices to read in the Makkan suras the following great verses:

A cikin suratul Muddaththir, ɗaya daga cikin wahayi na farko na Alƙur'ani, muna ganin wani yanayi daga ranar alƙiyama. Mutanen kirki a cikin aljannun sama suna tambayar kafirai da maƙaryata waɗanda wutar Jahannama ta kewaye su, menene dalilan azabarsu. Daga cikin waɗannan dalilai akwai sakaci da haƙƙin talakawa, barin shi ya sha dūka da yunwa, tsirara, da wahala, da juya fuskokinsu daga gare shi.

In sura al Muddathir, one of the very early revelations of the Qur'an, we see a scene from the day of judgment. The righteous people in their heavenly gardens inquire of the dis-believers and liars whom the fires of Hell encompasses, what were the reasons for their punishment. Among those reasons are neglecting the rights of the poor, letting him be beaten by hunger, nakedness, and suffering, and turning their faces away from him.

Allah ya ce: "Kowace rai tana cikin riƙon abin da ta aikata, sai dai ƙungiyar dama. Suna cikin aljannu, suna tambayar juna, game da masu laifi, suna cewa: 'Me ya kai ku wuta?' Za su ce: 'Ba mu kasance daga masu salla ba, kuma ba mu kasance daga masu ciyar da miskinai ba, amma muna yin magana ta banza tare da masu magana ta banza, kuma muna ƙaryata ranar sakamako.'" Kamar ciyar da talakawa haka ma suturta su, bayar da mafaka, da samar musu da abubuwan buƙata. A cikin suratul Kalam, Allah ya ba da labarin mutanen da suka mallaki wani lambu, suka girbe amfanin lambun da dare don hana talakawa da mabukata da suke zuwa a ranar girbi daga samun wani sadaka. Saboda haka, Allah ya aika musu da azaba mai gaggawa. Ayoyin sun ce: "Sai wata annoba daga Ubangijinka ta auka wa lambun alhali suna barci, sai ya zama kamar wurin da ya ƙone baki ƙirin da safe, 'ya'yan itatuwansa an girbe su. Da wayewar gari suka kira juna suna cewa: 'Ku tafi gonarku da sassafe idan kuna son girbe 'ya'yan itacen', sai suka tafi suna raɗa a tsakaninsu, suna cewa: 'Kada wani miskini ya shiga cikin lambun a yau a kanku', suka tashi da safe da niyya mai zalunci. Amma da suka ga lambun, suka ce: 'Lallai mun ɓace hanya. A'a, mun hana mu amfanin aikinmu.' Ɗaya daga cikinsu, wanda ya fi adalci, ya ce: 'Ban ce muku ba, don me ba ku tsarkake Allah ba?' Suka ce: 'Tsarki ya tabbata ga Ubangijinmu, lallai mun kasance azzalumai.' Sa'an nan suka fara zargin juna. Suka ce: 'Kaiton mu, lallai mun kasance masu wuce gona da iri. Watakila Ubangijinmu zai ba mu maimakon wannan lambun wani mafi alheri, domin mu koma gare shi da tuba.' Irin wannan ita ce azaba a rayuwar duniya, amma azabar lahira ta fi girma, da ma a ce sun sani."11

God says: "Every soul will be held in pledge for its deeds except the companions of the right hand they will be in gardens of delight. They will question each other and ask of the sinners, 'What led you into hellfire?' They will say, 'we were not of those who prayed, nor were we of those who fed the indigent, but we used to talk vanities with vain talkers and we used to deny the day of judgment.10 Similar to feeding the poor is clothing, sheltering, and providing necessities for them. In sura al Qalam, God tells the story of those who owned a garden and collected its fruits at night in order to prevent the poor and needy that come on harvest day from taking some charity. Because of that God sent to them a quick punishment. The verses read: "Then there came on the gardens a visitation from thy Lord which swept away all while they were asleep so the garden became by morning like a dark and desolate spot whose fruits had been gathered. As the morning broke, they called out one to another, 'Go ye to your tilthe be times in the morning if ye would gather the fruits', so they departed conversing in secret, low tones, saying, 'let not a single indigent person break in upon you into the garden this day?', and they opened the morning strong in an unjust resolve but when they saw the garden they said we have surely lost our way. Indeed we are shut out of the fruits of our labor. Said one of them, more just than the rest, 'Did I not say to you why not glorify God?' They said, "Glory to our Lord, verily we have been doing wrong.' Then they turned one against another in reproach. They said, 'Alas for us we have indeed transgressed. It may be that our Lord will give us in exchange a better garden than this for we do turn to Him in repentance.' Such is the punishment in this life, but greater is the punishment in the hereafter if only they knew."11

Ayoyin Makka ba su ƙare da kira zuwa ga tausayi ga mabukata ba, ko ƙarfafawa da biyan bukatunsu, ko sanya tsoro ga wanda ya yi sakaci da su ko ya nuna musu tsauri. Ayoyin Makka sun yi nisa fiye da haka, suna ɗaukar cewa a kan kowane mumini akwai wajibi ga mabukaci, wato, ya kamata muminai su yi kira ga wasu su taimaki talakawa. Alƙur'ani ya ɗauki kauracewa ƙarfafa wasu su taimaki mabuƙata a matsayin wani hali mai alaƙa da kafirci ga Allah, wanda hakan ke jawo fushinSa da azaba a Lahira. God (s)

The Makkan verses did not concluded by calling for mercy on the indigents, encouraging and providing for their needs, and making it fearful to neglect or be harsh to them. The Makkan verses went farther, in considering that on each believer there is a duty to the indigent, i.e., believers should urge others to help the poor. The Qur'an considered abstention from encouraging others to aid the needy a feature related to disbelief in God, that implicates His resentmen and punishment in the Hereafter. God (s)

A cikin suratul Haqqah, Allah ya ce: "Amma wanda za a ba shi littafinsa a hannunsa na hagu, zai ce: 'Kaico, da ba a ba ni littafina ba, kuma da ban san abin da ke cikin hisabina ba! Kaico, da mutuwa ta kawo ƙarshena! Dukiyata ba ta amfane ni ba, kuma ikona ya ƙare daga gare ni.'"12 Sannan Allah, Ubangijin talikai, ya yanke hukuncin adalcinsa na azaba a kan waɗanda suka cancanta. "Ku kama shi, ku ƙone shi a cikin wuta mai ci. Sa'annan ku sa shi ya yi tafiya a cikin sarka wadda tsawonta ya kai kamun sittin da goma."12 Dalilin azabarsa da wulaƙancinsa a gaban shaidu shi ne: "Wannan shi ne wanda bai yi imani da Allah Maɗaukaki ba, kuma bai ƙarfafa ciyar da mabuƙata ba."12 Waɗannan ayoyi, waɗanda ke yin alkawarin azaba mai tsanani ga waɗanda ba sa ƙarfafa ciyar da mabuƙata, sun motsa sahabi Abu al-Darda' har ya ce wa matarsa: "Ya Umm al-Darda'! Allah yana da wata sarka da ta kasance tana tafasa a cikin wuta mai ci tun daga lokacin da Allah ya halicci jahannama, kuma za ta ci gaba da zama a can har sai an jefa ta a wuyoyin mutane. Allah ya cece mu daga rabin azabarta ta wajen shigar da mu cikin imani da shi, Mafi Girma. Don haka ki ƙarfafa ciyar da talakawa, ya Umm al-Darda'!" (domin cika sharaɗin da ke cikin ayar da ke sama).13 Duniya ba ta taɓa ganin littafi kafin Alƙur'ani wanda ya ɗauki kauce wa ƙarfafa kula da mabuƙata a matsayin zunubi da zai iya tura mai kauce masa zuwa Jahannama ba. A cikin suratul Fajr, Allah ya kira mutanen zamanin jahiliyya waɗanda ke da'awar cewa suna da addinin da ke kusantar da su ga Allah kuma suna riƙe da ragowar addinin Ibrahim: "A'a, amma ba ku girmama marayu, kuma ba ku ƙarfafa juna ga ciyar da miskini ba."14

A cikin Suratu Al-Dhariyat, Allah (SWT) ya ambaci muminai masu gaskiya waɗanda suka cancanci gonakin Aljanna. Ɗaya daga cikin manyan halayensu da ake gani a fili shi ne: "a cikin dukiyarsu akwai haƙƙi ga mai roƙo da kuma wanda aka hana."20 Wanda ba shi da dukiya, ko hanyar samun abin rayuwa, ko sana'ar da yake rayuwa da ita, shi ma yana da haƙƙi. Waɗannan muminai masu gaskiya sun fahimci cewa dukiyarsu ba ta kasance domin amfanin kansu kaɗai ba. Sun fahimci cewa wani ɓangare nata na mabuƙata ne a zahiri, ba a matsayin sadaka da ake bayarwa cikin isa da wulakanci ba, sai dai a matsayin haƙƙi bayyananne, babu ƙasƙanci a ɓangaren mai karɓa, babu girman kai a ɓangaren mai bayarwa. A cikin Suratu Al-Ma'arij, an maimaita wannan siffantawa tare da ɗan bambanci a yanayin da aka kwatanta. Ta zo ne dangane da halayen muminai waɗanda suka yi nasara, ta hanyar ƙarfin imaninsu da ɗabi'arsu, a kan raunin ɗan Adam: "Lalle mutum an halicce shi mai gaggawa, mai jin tsoro idan sharri ya same shi, mai hana alheri idan alheri ya riske shi. Sai dai waɗanda suke tsayuwa ga salla, waɗanda suke dawwama a kan sallarsu, kuma a cikin dukiyarsu akwai haƙƙi sananne ga mai roƙo da wanda aka hana."21 A nan, haƙƙin da ke cikin dukiyarsu an siffanta shi da cewa sananne ne kuma an tsayar da shi sosai. Wannan ya sa wasu malamai suka ce wannan ayar tana nufin zakka, domin ita ce haƙƙi sananne kuma bayyananne a cikin dukiyar mai arziki. Sai dai an sani cewa wannan sura makkah ce, alhali kuwa an shar'anta zakka kamar yadda Shari'a ta bayyana ta a Madina, kamar yadda za mu gani daga baya. Wannan haƙƙi sananne kuma bayyananne ba zai zama wani abu ba face wani ɓangare da muminai suka ware daga dukiyarsu domin a bai wa mai roƙo da wanda aka hana.22 Bambancin da ke tsakanin wannan haƙƙi da zakka saboda haka shi ne: wannan wani kaso ne da muminai da kansu suka ƙayyade suka ware ta hanyar aikinsu, alhali zakka kuwa Shari'a ce ta ayyana ta, ta kuma ƙayyade ta. Dalam Suratul Isra'i Allah ya ce: "Ka ba ƙaraba haƙƙinsu, da miskini, da matafiyi, amma kada ka ɓata dukiyarka ta hanyar almubazzaranci."23 Haka kuma a cikin Suratur Rum: "Saboda haka ka ba ƙaraba, da miskini, da matafiyi haƙƙinsu. Wannan shi ne mafi alheri ga waɗanda suke neman yardar Allah."24 Ta waɗannan maganganu, Alƙur'ani ya dasa a cikin zukatan Musulmi tun a zamanin Makka cewa ƴan uwa da masu buƙata suna da haƙƙoƙi bayyanannu a kan kuɗin mumini. Ba sadaka ta son rai ba ce wadda zai iya bayarwa ko ya ƙi bayarwa gwargwadon yadda ya ga dama.

In sura al Dhariyat, God mentions sincere believers that deserve the gardens of heaven. One of their most obvious characteristics is "in their wealth there is a right for he who asks and he who is deprived."20 He who has no wealth of his own, nor means of earning, nor a profession to live on, has also a right. Those sincere believers have realized that their wealth is not only for their own use. They have realized that part of it belongs, in fact to the needy, not as a charitable gift given with condescendence but as a clear-cut right, without humbleness on the part of the receiver or pride on the part of the payer. In sura al Ma'arij, this same characterization is repeated with a slight difference in the scene pictured. It came with reference to the characters of the believers who have overcome by the strength of their faith and sense of ethics, the weakness of the human being, "Truly, man was created very impatient, fretful when evil touches him and niggardly when good reaches him. Not so those devoted to prayer, those who remain steadfast in their prayer, and in whose wealth is a recognized right for the needy who asks and he who is prevented."21 Here the right on their wealth is described as recognized and well-defined. This led some scholars to state that this verse refers to zakah because it is the recognized, well-defined right on the wealth of the rich. It is known however that this sura is Makkan while zakah as defined in Shari'ah was prescribed in Madinah, as we shall see later. This recognized and well-defined right could not be anything except a part put aside by the believers out of their wealth to be given to he who asks and to the deprived.22 The difference therefore, between this right and zakah is that this is a portion determined by the believers themselves and put aside by their own action, while zakah is defined and determined by Shari'ah. In Suras al 'Isra God says "And render to the kindred their due rights and also to those in want and to the wayfarer but squander not your wealth in the manner of a spendthrift."23 And in al Rum "so give what is due to kindred, the needy and the wayfarer. that is best for those who seek the continence of God."24 By these statements Qur'an instilled in the being of Muslims as early as the Makkan period that kindred and those who are in need have well-defined rights on the believer's funds. It is not a mere voluntary charity which he can pay or refrain from paying according to whim.

Cikin suratul An'am, Allah ya ce, "Shi ne wanda Ya samar da gonaki masu tsare-tsaren inabi, da waɗanda ba su da tsare-tsare, da dabino da amfanin gona iri-iri, da zaitun da rumman masu kama da juna amma masu bambanta da iri. Ku ci daga 'ya'yansu idan sun yi, amma ku ba da haƙƙin da ya wajaba a ranar girbi, kuma kada ku yi almubazzaranci, domin Allah ba ya son masu almubazzaranci." Allah yana jan hankalin bayinSa cewa akwai haƙƙi da aka tsara a kan 'ya'yan itatuwan ƙasa. Wannan haƙƙi ya kamata a biya shi a ranar girbi.

In sura al An'am God said, "It is He who produceth gardens with trellises and without, and palm-trees and tilth with produce of all kinds, and olives and pomegranates similar in kind and different in variety, eat of their fruit in their season but render the dues that are proper on the day the harvest is gathered but waste not by excess for God loves not the waster."25 God brings to the attention of His servants that there is a prescribed right on the fruits of earth. This right should be paid on the day of harvest.

Sa'id bin Jubair noted that "before zakah was revealed, a person was required to give out of the crops to orphans and indigents." This is a right that is not determined to be one-tenth or one half of a tenth. It is left to the sincerity of the farmer, and according to the need of the indigents. Later in Madinah the Messenger of God ﷺ determined the rate of this right by making it one-tenth or one half of a tenth on crops that are in excess of five wasq. Some commentators found in this action of the Prophet ﷺ an explanation of the dues on crops and fruit as we shall discuss later in this book.

Sa'id bin Jubair noted that "before zakah was revealed, a person was required to give out of the crops to orphans and indigents." This is a right that is not determined to be one-tenth or one half of a tenth. It is left to the sincerity of the farmer, and according to the need of the indigents. Later in Madinah the Messenger of God, (p), determined the rate of this right by making it one-tenth or one half of a tenth on crops that are in excess of five wasq. Some commentators found in this action of the Prophet an explanation of the dues on crops and fruit as we shall discuss later in this book.

Akwai misalai da yawa a ayoyin Makka game da lamunin talakawa da mabukata, inda aka ba su hakki da aka sani a kan dukiya, don kada a yi asararsu a cikin al'ummar Musulmi. Wannan ya kammala da ayoyin da ke yabon wadanda suke biyan wannan hakki, da kuma zargin wadanda suke sakaci da shi. A cikin suratu Ar-Rum, Allah ya kwatanta tasirin riba, wadda take da alama tana karawa dukiya amma a zahiri tana rage ta, da tasirin zakka, wadda take da alama tana rage dukiya amma a zahiri tana sa ta karu sosai.

There are many examples of the provision of the Makkan verses for the poor and destitute in assigning them a recognized right on funds so they may not be lost in the Muslim community. This was crowned by verses offering praise for those who pay it, and vituperation for those who neglect it. In sura al Rum, God holds a comparison between the effect of riba, which seems to increase wealth while it in fact shrinks it, and the effect of zakah which seems to reduce wealth while it in fact, makes It grow best.

Allah ya ce, "Saboda haka ka ba danginka hakkinsa, da mabukaci, da matafiyi. Wannan shi ne mafi alheri ga waɗanda suke neman yardar Allah, kuma su ne waɗanda za su rabauta. Abin da kuke bayarwa a matsayin riba don ya ƙaru ta hanyar talaucin wasu mutane, ba zai ƙaru a wurin Allah ba; amma abin da kuke bayarwa a matsayin zakka, kuna neman yardar Allah, shi ne zai ƙaru, su ne waɗanda za a biya su ninkin lada."26

God says, "So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the countenance of God and it is they who will prosper. That which you lend in riba for increase throughout the poverty of other people will have no increase with God but that which you lay out for zakah, seeking the countenance of God, will increase, it is they who will get the recompense multiplied."26

A farko a farkon suratun Naml, Allah ya siffanta muminai waɗanda ya sanya littafinsa ya zama shiriya da bushara a gare su da cewa: "Waɗanda suke tsayar da salla, suke kuma bada zakka, kuma suna da yakini game da Lahira."27 A haɗa bada zakka da tsayar da salla, a nan akwai bayyananniyar alama cewa abin da ake nufi a nan shi ne zakkar dukiya wadda aka wajabta. A farkon suratul Luqman, Allah ya ce: "Littafin shiriya ne kuma rahama ne ga masu kyautatawa, waɗanda suke tsayar da salla, suke kuma bada zakka, kuma suna da yakini a zukatansu game da Lahira."28 A cikin suratul Mu'minun kuma ya siffanta muminai da cewa: "Da waɗanda suke yin zakka."29

Zakah, wanda aka ambata a cikin ayoyin Makka, yana a cikin sigar sadaka ta son rai gaba ɗaya. Bai ɗauki ma'anoni na musamman kamar yadda muka sani a yanzu ba, sai da aka shar'anta shi a Madina, lokacin da aka ƙayyade yawan kuɗin, mafi ƙarancin nisabi, da dukiyoyin da zakka ke wajaba a kansu. A lokacin ne aka aika masu karɓa da raba zakka zuwa ga dukkan Musulmai don yin bincike, karɓa da raba ta, kuma gwamnati ta zama mai alhakin zakka a matsayin cibiya. A Makka an bar zakka ga imani da jin ƴan'uwantaka na mutane, kuma ba a ƙayyade adadin da za a biya ba.

The zakah which is mentioned in Makkan verses was in the general form of voluntary payments. It did not take the specific definitions as we know it now until it was prescribed in Medina when the rates, minimum exempt, and funds subject to zakah were determined. That is when zakah collectors and distributors were sent to survey all Muslims and to collect zakah and distribute it, and when the state became responsible for zakah as an institution. In Makkah zakah was left to the faith and the brotherly feelings of individuals, and the amount that was to be paid was not determined.

Wasu malamai suna ƙarewa daga kalmomin Alƙur'ani a cikin ayoyin Makka, kamar: "haƙƙin mabukaci", "haƙƙi ga wanda ya roƙa da wanda aka hana", "haƙƙi sananne", cewa a Makka an bar wa Manzon Allah ﷺ ya ƙayyade adadin zakka a kan kuɗaɗen Musulmi.36 Amma irin wannan ƙarewa ba ta da goyon bayan wani rahoto cewa Manzon Allah ﷺ ya yi haka, alhali kuwa akwai rahotanni masu saɓanin haka.

Some scholars infer from the Qura'nic terms of the Makkan verses like: "destitute's rights", "right for he who asks and he who is deprived", "a recognized right", that in Makkah it was left to the Prophet, (p) to determine the amounts of zakah on the funds of Muslims.36 But such inference is not supported by any reports that the Prophet did so, while there are reports to the contrary.

Ga alama cewa a Makkah babu buƙatar wani ƙudiri na musamman, domin Musulmai da ake tsananta wa a lokacin suna sadaukar da duk abin da suke da shi, har da rayukansu.

It seems that in Makkah there was no need for any specific determination because persecuted Muslims were then sacrificing all they had including their own lives.

Duk da haka, wasu masu sharhi sun ce adadin na iya kasancewa wanda masu biyan zakka suka ƙayyade. Al-Hafiz Ibn Kathir ya ce a cikin tafsirinsa na suratul Mu'minun game da waɗanda ke yin zakka, "Ra'ayin mafi yawan malamai shi ne abin da ake nufi a nan zakkar dukiya, ko da yake ayar Makkah ce, alhali kuwa an shar'anta zakka a Madina a shekara ta biyu bayan Hijira." Ana ganin cewa a shekara ta biyu bayan Hijira ne aka shar'anta zakka a takamaiman siffarta, da kaso da mafi ƙarancin dukiyar da ba a bayar da ita ba, yayin da aka bayar da ginshiƙin zakka a Makkah kamar yadda yake a ayar suratul An'am, "kuma ku bayar da hakkinsa a ranar girbinsa."

A Madina, al'ummar Musulmi sun gina al'ummarsu, da ikon siyasa da kuma daula tasu. Ba haka yake a Makka ba. Saboda haka, bukatun Musulunci sun ɗauki sabuwar siffa da ta dace da wannan mataki. Waɗannan bukatu sun zama dokoki da ƙa'idoji bayyanannu kuma ƙayyadaddu, alhali a Makka sun kasance shiryarwa da wasiyya gabaɗaya. Yanzu ana iya dogara da ikon daula wajen aiwatar da waɗannan bukatu, baya ga ƙwaƙwalwar imani da aminci. Halayen wannan sabon zamanin Madina a bayyane suke a cikin hukuncin zakka. Shari'a ta ƙayyade nau'o'in dukiyar da ake wajabta zakka a kansu, sharuɗɗan wajabcinta, adadinta da kaso-kasonta, da wuraren da ake raba kuɗin zakka, da kuma hukumar da take tsara zakka da gudanar da ita.

In Madina , Muslims community had constructed their own society, political power and a state. This was not so in Makkah. Consequently, Islamic requirements took a new form that was suitable to this stage. These requirements now became specific and well-defined laws and regulations, while they were, in Makkah, general directions and advices. The authority of the state could now be counted on in the execution of these requirements, in addition to the motivation of faithfulness. The characteristics of this new Madinan era are clear in the treatment of zakah. The law determines the kinds of wealth on which zakah is required, the conditions for its obligation, its percentages and ratios, and the areas of dispersement of its receipts, as well as the institution that organizes and administers zakah.

A cikin surorin Madina, akwai umarni bayyananne game da biyan zakkah, wanda ake jaddadawa ta salo daban-daban, kamar a cikin suratul Baqarah, "kuma ku tsayar da salloli, kuma ku yi zakkah."38 Ayoyin Madina game da zakkah sun yi yawa da ba za a iya lissafa su a nan ba, don haka na zabi suratut Tawbah a matsayin misali, sura da ke cikin wahayi na karshe.

In Madinan suras, there is a very clear directive for the payment of zakah which is emphasized in different styles as in sura al Baqarah, "and establish prayers and practice zakah."38 Madinan verses on zakah are too numerous to list here, therefore I have selected sura al Tawbah as an example, a sura which is among the latest revelations.

A. A farkon wannan sura, ayoyin suna magana ne game da yakar kafirai wadanda suka karya alkawuransu da Annabi ﷺ, suna cewa: "Amma idan sun tuba, suka tsayar da salla, suka bayar da zakka, to ku bar masu hanya, domin Allah mai yawan gafara ne, mai yawan jin kai."39

A. At the outset of this sura, the verses speak of fighting unbelievers who broke their covenants with the Prophet, stating "but if they repent and establish prayers and practice zakah, then open the way for them, for God is oft forgiving, most merciful."39

Don haka sharuɗɗa uku aka gindaya domin kawo ƙarshen yaƙi da mushrikai: Na farko, tuba daga shirka. Wato, shaida cewa babu abin bautawa da cancanta face Allah, kuma Muhammadu manzon Allah ne ﷺ. Na biyu, kafa salla, wadda ita ce alamar imani da babban ginshiƙin Musulunci, ma'aunin da yake bambanta Musulmi da wanda ba Musulmi ba, haɗin ruhi tsakanin dukkan Musulmi. Na uku, bayar da zakka, wadda aka wajabta a kan dukiyar mawadata domin mabuƙata, don amfanin al'umma baki ɗaya. Ita ce haɗin siyasa, zamantakewa da kuɗi tsakanin dukkan Musulmi.

Thus three conditions are set to bring an end to fighting with pagans: Firstly, repentance from paganism. This is, bearing witness that there is no deity but God and Muhammad is the messenger of God. Secondly, the establishment of prayer, which is the characteristic of faith and the greatest pillar of Islam, the criteria on that distinguishes Muslims from non-Muslims, the spiritual bond among all Muslims. Thirdly, the practice of zakah, prescribed on the funds of the rich for those who are in need, for the common benefit of the whole community. It is the political, social, and financial bond among all Muslims.

B. Bayan wasu ayoyi shida, Allah ya yi magana game da wani rukuni na kafirai.

B. After another six verses, God speaks about yet another group of nonbelievers:

"Amma duk da haka, idan sun tuba, suka tsayar da salla, suka kuma bayar da zakka, to suna 'yan'uwanku ne a addini. Haka muke bayyana ayoyi dalla-dalla ga waɗanda suka sani."40 Juyawa daga kafirci zuwa zama memba a cikin al'ummar Musulmi ba zai yiwu ba sai da tuba daga shirka ga Allah, da tsayar da salla, wadda dukkan Musulmi ke tarayya a cikinta wajen mika kai ga Allah, da kuma bayar da zakka, wadda Musulmi ke taimakon juna da ita, kuma ta kafa hadin kai na tattalin arziki da zamantakewa. Malamai tun a zamanin Sahabbai suna nuni ga wani muhimmin al'amari a salon Alkur'ani, wato ci gaba da haɗa zakka da salloli. Ba a cika ambaton ɗayansu ba sai tare da ɗayan.

"But even so, if they repent, establish prayer, and practice zakah, they are your brethren in faith. Thus do we explain the signs in detail for those who understand."40 Conversion from disbelief to become a member of the Muslim community cannot be done without repentance from associating partners with God, establishment of prayer, in which all Muslims share submission to God, and the practice of zakah, by which Muslims help one another and establish socio-economic solidarity. Scholars as early as the era of the Companions point out an important issue in the Qura'nic style, that is, the continuous association of zakah and prayers. One of them is seldom mentioned without the other.

Al-Qur'ani, a matsayin babban tsarin dokokin Musulunci kuma tushen sa na asali, yakan ba da manyan ka'idoji ne kawai, ba tare da cikakkun bayanai dalla-dalla ba, sai dai a wasu fannoni inda ake fargabar rashin fahimta. Sunnah kuwa ita ce aikace-aikacen Al-Qur'ani a zahiri. Tana yin bayani, tana ba da cikakkun bayanai, tana bayyana iyakar ma'anar ayoyin Al-Qur'ani na gaba ɗaya da kuma ƙayyadaddun abubuwansu, bisa ga fahimtar da Allah ya ba Manzonsa ﷺ. Allah Ta'ala yana cewa: {Kuma mun saukar maka da Tunatarwa, domin ka bayyana wa mutane abin da aka saukar musu}.59

The Qur'an, as the main charter of Islam, and its basic reference, gives usually only the main principles without minute details except in a few areas where there is fear of misconception. Sunnah is the practical manifestation of the Qur'an. It explains, gives details, provides the scope and the specifications of the general verses of the Qur'an, in accordance with the understanding given by God to His Messenger. God says, "And we have sent unto thee the message, that thou mayest explain clearly to mankind what is sent for them."59

Game da zakka, Sunna ta tabbatar da wajabcinta tun a lokacin Makka. Ja'far bin Abi Talib, yana bayyana wa sarkin Habasha game da Annabi ﷺ a madadin Musulmin da suka yi hijira, ya ce: "Kuma yana umurce mu da yin salla, da bayar da zakka, da azumi."60 Wannan yana nufin ma'anoni gabaɗaya, da kuma zakkar da aka wajabta a takamaiman ma'ana.

As far as zakah is concerned, Sunnah undeniably asserted its obligation as early as the Makkan period. Ja'far bin Abi Talib, informing the king of Ethiopia about the Prophet on behalf of the Muslim migrants, said, "And he ordains us to pray, pay zakah, and fast."60 This is a reference to the general concepts, and the specific obligated zakah.

A Madina, damar ta buɗe wa Sunnah damar bayyana cikakkun bayanai game da zakka, mafi ƙarancin adadin da ba a biya ta ba, ƙimominta, sharuɗɗanta, da matsayinta da muhimmancinta a rayuwar Musulmi, tare da misalai na aiki na wannan muhimmin ginshiƙi na Musulunci.

In Madinah, the opportunity was open for Sunnah to give details of zakah, its minimum exempt, its ratios, its conditions and its role and importance in the life of Muslims, as well as practical examples of the execution of this major tenet of Islam.

mafi ƙarancin nisabi ga kowannensu, da kuma adadin da ya kamata a biya. Sunnah ta kuma bayyana cikakkun bayanai game da nau'ikan mutanen da suke karɓar zakka. "Wannan sashe an keɓe shi ne domin neman sanin tarihin wajibcin zakka a matsayin haƙƙi ƙayyadaddi."

minimum exempt of each of them, and the applicable rates. Sunnah also gave the details of the categories that receive zakah."This section is devoted to finding out the history of the obligation of zakah as a defined due.

Mun sani cewa ka'idar gaba ɗaya ta zakka an shar'anta ta ne a Makka ba tare da tabbatar da cikakkun bayanansa ba. Wannan shi ne abin da na ke ganin ya fi dacewa kuma karɓabbe, bisa ga ra'ayin malamai da yawa, domin ayoyin Alqur'ani da yawa da kuma hadisai da yawa na Manzo ﷺ suna nuna haka. Haka kuma, an riga an nuna a baya cewa surorin Madina sun jaddada wannan wajibci, kuma sun bayar da wasu ma'anoni da cikakkun bayanai na zakka.

We know that the general principle of zakah was prescribed in Makkah without determination of its details. This is what I believe most reasonable and acceptable, in accordance with many scholars, since it is indicated by many verses of the Qur'an and many sayings of the Messenger. Moreover it was shown earlier that Madinan suras emphasized this obligation and gave some of the definitions and details of zakah.

Sunnah ta ɗauki nauyin bayyana cikakkun sharuɗɗan dukiyoyin da ake biyan zakka a kansu, da adadin kashi-kashin zakka, da hanyoyin tattara ta. Batun tantance ainihin shekarar da aka shar'anta zakka a wannan ma'ana ta musamman, amsarsa tana cikin zamanin Madina.

Sunnah took the task of delineating the minute specifications determining zakatable kinds of wealth, percentages of zakah, and methods of collection. The question of determining the exact year in which zakah in this specific sense was prescribed finds an answer during the Madinan period.

Ana fahimtar sosai cewa an wajabta zakka a shekara ta biyu bayan hijira. An ce an shar'anta zakka kafin a shar'anta azumin watan Ramadan. Imam Nawawi ya nuna haka a babin siyar (tarihin rayuwa) a cikin littafinsa al-Rawdah.

It is overwhelmingly recognized that zakah was made compulsory in the second year after migration. It is said that zakah was prescribed before the fasting of Ramadan was prescribed. Nawawi pointed this out in the chapter on siyar (autobiography) of his book al Rawdah.

Sai kuma Ahmad Ibn Khuzaymah, al Nasai, Ibn Majah, da Al Hakim sun ruwaito daga Qays bin Sa'id bin Ubadah cewa ya ce: "Manzon Allah ﷺ ya umurce mu da bayar da sadakar Fitr (zakar karya azumi) kafin a saukar da zakka. Daga baya kuma aka wajabta zakka." Al Hafiz ya ce sarkar wannan magana tana da inganci. Wannan magana tana nuna cewa wajabcin zakar karya azumi ya kasance kafin wajabcin zakka ta yau da kullum. Saboda haka, zakka za ta kasance wajibi bayan wajibcin azumin Ramadan.