1.1 Zakkar Bayan Azumi

1.1 Zakkar Bayan Azumi - Fiqhul Zakah | Quran Course

Annabi (ﷺ) ya tabbatar a Madina da wajibcin zakka. Ya bayyana muhimmancinta da matsayinta a addini a matsayin ɗaya daga cikin ginshiƙan addini. Ya ƙarfafa a yi ta, kuma ya yi gargaɗi mai tsanani game da ƙin biyan ta. Duk wannan ya zo ta hanyoyi da salo daban-daban da dama. Muna ganinsa a cikin sanannen hadisin game da lokacin da Jibril ya zo ya koyar da Musulmai addininsu ta hanyar tambayar Annabi (ﷺ) cikin ladabi. Ya tambayi Annabi (ﷺ)

The Prophet (p) affirmed in Madinah the obligation of zakah. He pronounced its importance and rank in the religion as one of the principal pillars. He encouraged its performance, and strongly warned against rejecting its payment. All this came in many sayings and styles. We see it in the reputed saying about when Jibril came to teach Muslims their religion by politely questioning the Prophet: He asked the Prophet (p)

Menene Musulunci? Annabi (s.a.w) ya amsa da cewa, "Musulunci shi ne shaida cewa babu abin bautawa da gaskiya sai Allah, kuma Muhammadu manzon Allah ne, da kafa sallah, da bayar da zakka, da azumin watan Ramadan, da yin aikin Hajji zuwa Dakin Allah idan mutum yana iya zuwa can." (Wanda aka yarda da shi)* A cikin shahararriyar maganar da Ibn 'Umar ya ruwaito, "An gina Musulunci ne a kan abubuwa biyar: shaida cewa babu abin bautawa da gaskiya sai Allah, kuma Muhammadu manzon Allah ne, da kafa sallah, da bayar da zakka, da azumin watan Ramadan, da aikin Hajji zuwa Dakin Allah ga wanda ya iya zuwa" (Wanda aka yarda da shi). A cikin wadannan magana guda biyu da kuma wasu da yawa, Manzon Allah (s.a.w) Note: The original says "God" where the Hausa rule requires "Allah" to be written as "Allah" in the Hausa translation? I have followed your rule: the original's "God" is rendered as "Allah" in Hausa, since "Allah" is the Hausa word for God, and the ﷺ rule has been applied per your instructions.

"What is Islam? The Prophet (p), answered, "Islam is to testify that there is no diety but God and Muhammad is the messenger of God. to establish prayer, perform zakah, fast Ramadan, and make pilgrimage to the House if you can go there." (Agreed upon)* In the famous saying narrated by Ibn 'Umar, "Islam is founded on five: giving witness that there is no diety but God and Muhammad is the messenger of God, establishing prayer, practicing zakah, fasting Ramadan, and pilgrimage to the House of God for whoever can reach it" (Agreed upon). In these two sayings and in many others, the Messenger (p)

ya bayyana cewa ginshiƙan Musulunci guda biyar ne, kuma zakka ita ce ta uku a cikinsu. An bayyana zakka a matsayin ginshiƙi na uku a cikin Sunnah da kuma a cikin Alƙur'ani, ba tare da ita ba tsarin Musulunci ba ya tsayuwa.

declared that the pillars of Islam are five, among them zakah is the third. Zakah is declared as the third pillar in Sunnah as well as in Qur'an, without which the structure of Islam does not stand.

A wasu maganganu, Annabi ﷺ ya ambaci wasu daga cikin waɗannan ginshiƙai ne kawai, amma koyaushe yana ambaton salla da zakka a gaba a cikin abin da yake kira zuwa gare shi kuma yake ɗaukar alƙawari a kansa.

In some sayings the Prophet (p) only mentioned some of those pillars, but he always mentions prayer and zakah in the forefront of what he calls for and takes covenant on.

Misali shi ne maganar da Ibn 'Abbas ya ruwaito a cikin littattafai biyu masu inganci (na hadisi, watau).

An example is the saying narrated by Ibn 'Abbas in the two correct books (of hadith, i.e.

Ƙarin hadisai da Bukhari da Muslim suka tattara. Annabi (p), lokacin da ya aika Mu'azu zuwa Yemen, ya ce masa: "Za ka je wurin mutanen Littafi. Ka kira su su shaida cewa babu abin bautawa sai Allah, kuma ni manzon Allah ne. Idan sun yi maka biyayya a cikin haka, to ka sanar da su cewa Allah ya wajabta musu sallah biyar a kowace rana da dare. Idan sun yi maka biyayya a cikin haka, to ka sanar da su cewa Allah ya wajabta musu bayar da sadaka wadda za a karɓa daga masu arziki daga cikinsu, a mayar wa talakawansu. Idan sun yi maka biyayya a cikin haka, to ka kiyaye dukiyoyinsu da kayayyakinsu masu daraja. Ka ji tsoron addu'ar wanda aka zalunta, domin babu shinge tsakanin irin wannan addu'a da Allah." Hadisin ya ambaci sallah da zakka kawai, domin a nuna irin muhimmancin da Allah ya ba su, musamman idan maganar kira zuwa Musulunci ce. Waɗannan abubuwa biyu, tare da shahada, sun isa su nuna Musulunci kamar yadda yake, cikin ayar: "Amma idan suka tuba, suka kafa sallah, suka bayar da zakka, to 'yan'uwanku ne a addini." (Wannan magana ta nuna kuma cewa a nada ma'aikata don karɓa da raba zakka, kuma karɓa da rarraba zakka ba a barin ta ga ra'ayin mutane ba.)

the compilations by Bukhari and Muslim). The Prophet (p), when he sent Mu'adh to Yemen told him,67 "You are going to folks from the People of the Book. Call upon them to testify there is no diety but God and I am the messenger of God. If they obey you in that, inform them that God prescribed upon them five prayers every day and night. If they obey you in that, inform them that God obligated them to practice sadaqah to be collected from their rich individuals and rendered to their poor individuals. If they obey you in that, then carefully avoid their other wealth and valuables. Be very fearful of the prayer of an oppressed person since there is no barrier between such a prayer and God." The hadith mentions only prayer and zakah in order to show how much special importance God has given to them, especially when the matter is the call to Islam. These two tenets, along with the declaration of faith, should be sufficient indication of Islam, as it is, in the verse "But if they repent, establish prayer and perform zakah they are your brethren in religion." (This saying also indicated the assignment of workers to collect and distribute zakah and that payment and distribution of zakah is not left to the individuals' initiative.)

Bukhari ya ruwaito daga Jabir bin Abdullah, ya ce: "Na yi mubaya'a ga Annabi ﷺ a kan tsayar da salla, da bayar da zakka, da yi wa kowane Musulmi nasiha ta gaskiya."

Bukhari reports from Jabir bin Abdullah, "I gave pledge to the Prophet (p) to establish prayer, perform zakah, and give sincere advice to each Muslim".

Ibn 'Umar ya ruwaito a cikin littattafai biyu masu inganci (na hadisi) cewa manzon Allah ﷺ

Ibn 'Umar narrates in the two correct books (of hadith) that the messenger of God (p)

"An umurce ni da in yi yaƙi da kafirai har sai sun shaida cewa babu abin bautawa da gaskiya sai Allah, kuma Muhammadu manzon Allah ne ﷺ, sun kuma tsayar da salla, sun kuma bada zakka." Wannan magana, a ƙa'ida, tana magana ne a kan mushrikan Larabawa. Allah ya so ƙasar Larabawa ta zama tsarkakakkiya ga Musulunci, a tsarkake ta daga dukkan ragowar shirka, jahilci makaho, da zalunci.

said, "I am commanded to fight disbelievers until they testify that there is no diety but God and Muhammad is the messenger of God, and establish prayer and practice zakah"... This saying talks, in principle, about the Arab pagans. God wanted Arab land to be sanctified for Islam and cleansed from all remnants of paganism, blind ignorance, and oppression.

Wata magana ce da Al-Bazzar ya ruwaito daga Anas: Manzon Allah (p) ya ce "Duk wanda ya mutu yana da imani mai tsafta ga Allah, yana bautawa Shi kaɗai ba tare da abokin tarayya ba, yana tsayar da sallah, yana kuma biyan zakka, to zai ƙare da yardar Allah." Anas ya ce: "Wannan shi ne addinin Allah wanda aka aiko manzanni saboda shi. Suna bayyana shi ga mutane daga wurin Ubangiji. Yana nan tun kafin maganganu marasa amfani da banbancin son zuciya. Sai ya ambaci aya: "Amma idan suka tuba, suka tsayar da sallah, suka biya zakka, to ku bar hanya a gare su," sannan ya ce: "Tuba shi ne barin akidun ƙarya, da bautawa Allah kaɗai, da tsayar da sallah, da yin zakka." Anas kuma ya ambaci wata aya: "Amma idan suka tuba, suka tsayar da sallah, suka biya zakka, to su 'yan'uwanku ne a addini."69

There is a saying reported by al Bazzar from Anas: The messenger of God (p) said "He who dies having sincere faith in God, worshipping Him without partners, establishing prayer, and practicing zakah, he finishes with the pleasure of God." Anas said: "This is the religion of God for which messengers are sent, They reveal it to people from the Lord. It was there long before vain talks and differences of whims. There he quoted the verse: "But if they repent and establish prayer and practice zakah then open the way for them, and said: "Repentance is by their dissociation of ideals, by the worship of God alone, by the practice of prayer and by the performance of zakah,"and Anas quoted another verse: "But if they repent, establish prayer and practice zakah they are then your brethren in religion."69

Bukhari ya ruwaito daga Abu Hurairah, ya ce: "Manzon Allah ﷺ ya ce: 'Duk wanda Allah ya ba shi dukiya, amma bai biya zakarta ba, wannan dukiyar za ta zama a Ranar Alkiyama a siffar maciji babba mai kai, mai ƙaho biyu, wanda zai kewaye wannan mutum yana matse shi tsawon yini, sannan ya kama shi da leɓunansa yana cewa: "Ni ne dukiyarka, taskarka wadda ka tara." Sannan Manzon Allah ﷺ ya karanta aya: "Kada waɗanda suke yin rowa da abin da Allah ya ba su na falalarsa su yi zaton cewa hakan alheri ne a gare su. A'a, sharri ne a gare su. Za a ɗaure abin da suka yi rowarsa da shi a wuyoyinsu a Ranar Alkiyama." A wata magana kuma, Muslim ya ruwaito cewa Manzon Allah ﷺ ya ce: "Duk wanda ya mallaki zinariya da azurfa, bai biya haƙƙinsu ba, za a yi masa sutura daga wuta a Ranar Alkiyama, a ƙera su kamar faranti masu zafi da wuta ta jahannama. Da su ne za a yi wa gabansa da bayansa da gefensa baƙin ƙarfe, a ranar da tsawonta ya kai shekara dubu hamsin, har a yi wa dukkan mutane hukunci, sannan a nuna masa hanyarsa, ko zuwa Aljanna ko zuwa wuta. Duk wanda ya mallaki raƙuma ko tumaki, bai bada haƙƙinsu ba, za a kawo su a Ranar Tashin Alkiyama, su tattake shi da kofatonsu, su kuma tsinke shi da ƙahoninsu. Idan ƙarshensu ya gama da shi, sai a sake komawa ga na farko, har a gama yi wa bayinsa hukunci, a ranar da tsawonta ya kai shekara dubu hamsin ta abin da kuke ƙidayawa. Sannan a nuna masa hanyarsa, ko zuwa Aljanna ko zuwa wuta."

Bukhari reported from Abu Hurairah, "The messenger of God, (p) said: "He who is given wealth by God but he does not pay its zakah, that wealth is made for him, on the Day of Judgment, the form of a huge bald serpent with two horns, encircling that person and squeezing him all day, then holding him by lips telling him, 'I am your wealth, your treasure that you hoarded'. Then the Prophet quoted the verse, 'and let not those who covetously withhold the gift that God hath given them of His grace, think that it is good for them. Nay, it will be the worse for them. Soon shall the things which they covetously withheld be tied to their necks like a collar on the Day of Judgment'.70 In another saying, Muslim reports that the Prophet (p) said: "He who owns gold and silver and does not pay the dues on them they will be made, on the Day of Judgment, like sheets heated by the fire of Hell. His front, back and sides will be ironed with these sheets on a day which is as long as fifty thousand years, until judgment is given to all human beings and he will be shown his way to the Garden or to the Fire. He who owns cattle or sheep and does not give their dues, they will be brought on the Day of Resurrection to stamp an him with their hoofs and pinch him with their horns. When the last one finishes with him the first will be brought again to continue that stamping and pinching until God gives judgment to all his servants, on a day that is as long as fifty thousand years of yours. Then he will be shown his way to the Garden or to the Fire."

Sunnah bai iyakance kawai ga gargaɗin azaba a Lahira ga waɗanda ba sa biyan zakka ba, a'a, sai dai ya ci gaba da gargaɗin su game da azaba a wannan rayuwa, azaba daga wajen Allah da kuma hukunci daga Gwamnati. Wani hadisi ya ce: "Babu wata al'umma da ba sa biyan zakka face Allah ya addabe su da masifu, ko yunwa, ko fari." Wata magana ta ce: "Duk wata al'umma da ba ta biyan zakka a kan dukiyarta, lallai za a hana su ruwan sama daga sama sai dai dabbobi da shanu." Haka kuma: "Zakka ba ta taɓa gaurayawa da wani adadin dukiya ba face ta lalata ta kuma ta rube ta." A cewar al-Mundhiri, wannan magana tana da ma'anoni biyu: Na farko, duk lokacin da ba a biyan zakkar da ya wajaba ba, za ta zama sanadin lalacewar wannan dukiya. Wannan ma'ana tana samun goyon bayan wani hadisi cewa: "Duk lokacin da wani adadin dukiya ya lalace a cikin ƙasa ko a cikin teku, hakan na iya kasancewa saboda ba a biyan zakkarta ba." Na biyu, idan mutum ya karɓi zakka a matsayin mai karɓa ba tare da ya cancanta ba, ya kuma gauraya ta da dukiyarsa, hakan zai zama sanadin rubewar dukiyarsa gaba ɗaya, a cewar Imam Ahmad.75

The Sunnah did not merely threaten of punishment in the Hereafter for those who do not pay zakah, but went on to warn them of a punishment in this life, punishment from God and a penalty from the State. A hadith states, "There is no people, who do not pay zakah, left without being made to suffer by God through disasters, or famine or drought."71 In another saying, "Any people who do not pay zakah on their wealth, verily they will be prevented rain from sky except for animals and livestock."72 And also, "Zakah is never intermingled with any amount of wealth without destroying and rotting it."73 This saying has two meanings according to al Mundhiri: Firstly, that whenever due zakah is not paid it will be a cause for ruining that wealth. This meaning is upheld by another hadith that states "Whenever any amount of wealth is destroyed in the land or in the sea it could be because its zakah was not paid."74 Secondly, if a person who takes zakah as recipient without deserving that zakah and mixes it with his wealth, that will be a reason for rotting all his wealth, according to Imam Ahmad.75

Hukuncin shari'a an ambaci shi daga Annabi, (p): "Duk wanda ya biya shi yana neman lada daga wurin Allah, za a ba shi lada, kuma duk wanda ya ki biyansa, za mu karɓe shi daga gare shi tare da rabin dukiyarsa, bisa ikon da Ubangijinmu ya ba mu. Iyalan Muhammadﷺ ba a halatta musu su karɓi komai daga cikin ribarsa."76 Wannan magana ta ƙunshi wasu muhimman ƙa'idodi.

The legal penalty is mentioned by the Prophet, (p): "He who pays it seeking the reward from God will be rewarded and he who refuses to pay it, we shall take it from him, along with half of his wealth, and by the authority given to us by our Lord. The clan of Muhammad are not allowed to take anything of its proceeds."76 This saying includes a few important principles.

Da farko, zakka tana wajaba ne bisa ƙa'ida a kan mai bi da gaskiya ga zuciyarsa, don neman yardar Allah da neman lada daga gare Shi, domin an umurci Musulmi ya bauta wa Allah ta hanyar biyan zakka.

Firstly, zakah is, in principal, paid out of sincerity on the part of the believer for the sake of pleasing God and seeking reward from Him, since a Muslim is ordained to worship God by paying zakah.

Na biyu, duk wanda rowa ta rinjaye shi har ya ƙi biyan zakka, ba a barshi ba tare da a karɓo daga gare shi ba. Zakka cibiya ce ta shari'a wadda ikon tilasta doka na gwamnati ke goyon bayanta. Dole ne gwamnati ta yi amfani da ikonta wajen karɓar zakka tare da hukunci (daidai da rabin dukiyar mai tara dukiya).

Secondly, He who is overcome by his miserliness and refuses to pay zakah is not left without payment being extracted from him anyway. Zakah is a legal institution that is supported by the law-enforcement power of the state. The state must use its authority to collect zakah in addition to the penalty, (equal to half the wealth of the hoarder)

wanda Allah da Manzonsa suka ƙaddara. Wasu suna cewa wannan hukunci an ɗora shi ne a farkon Musulunci kawai, amma daga baya an soke shi.77 Babu wata hujja ko kaɗan da ke tabbatar da soke shi, kuma ina ganin gwamnati za ta iya aiwatar da wannan hukunci don hana mutane cin zarafin wannan koyarwa ta Musulunci.

imposed by God and His Messenger. Some say that this penalty was levied only at the beginning of Islam but was annuled later.77 There is no evidence whatsoever of this annulment and I feel that the state can impose this penalty in order to prevent people from abusing this tenet of Islam.

Na uku, tsananin hukuncin da ake yi wa wanda ya ki biyan zakka yana nuna irin kulawar da Musulunci yake yi wa haƙƙoƙin talakawa da sauran rukunan mutanen da suka cancanta. Dangane da Manzon Allah ﷺ, da dukan iyalansa, da zuriyarsa, ba a halatta musu su karɓi wani abu daga kuɗin zakka ba; an haramta hakan a gare su ta kowace fuska, sabanin sadaka a addinin Yahudawa, inda ake ware kashi ɗaya cikin goma daga cikinta ga Lawiyawa, zuriyar Harun, kuma wani ɓangare nata yana kasancewa ana kashewa ga wasu shugabannin addini.78

Thirdly, the strong penalty imposed on those who reject paying zakah shows the extent to which Islam cares about the rights of the poor and the other deserving categories. As for the Prophet, (p) all members of his family, and his descendants, they are not allowed to receive any of the proceeds zakah; it is made unlawful to them no matter under what title, in contrast with charity in Judaism, where one-tenth of it is assigned to the Levites, the descendants of Harun, and part of it used to be spent for other religious leader.78

Waɗanda suka ƙi biyan zakka a kan dukiyarsu ana cin tarar su kamar yadda aka bayyana a sama. Amma idan ya faru cewa wani rukuni na mutane sun ƙi biyan zakka gaba ɗaya, to gwamnatin Musulunci ta yi yaƙi da wannan rukuni, domin wannan yana nufin tawaye ga gwamnati da Musulunci. Ko da yake yaƙi yana nufin, kamar yadda muka sani, zubar da jini da lalata dukiya waɗanda Musulunci ke son kaucewa, amma yaƙi yana zama halal kuma abin yarda idan ana yin sa ne domin kafa adalci a duniya. Su kuwa masu ƙin zakka, sun rasa girma da kariyar rayukansu da dukiyoyinsu ta wajen ayyana tawayensu ga Allah da ManzonSa ﷺ ta wajen ƙin wannan ginshiƙi na asali na Musulunci. Wannan batun yaƙi da masu tawaye kan zakka an tabbatar da shi ta maganganu ingantattu da kuma matsayin Sahabbai baki ɗaya. Bukhari da Muslim sun ruwaito daga Abdullahi ɗan Umar cewa Manzon Allah ﷺ ya ce: "An umarce ni da yaƙar kafirai har sai sun shaida cewa babu abin bautawa sai Allah, kuma Muhammadu Manzon Allah ne, su tsayar da salla, kuma su yi zakka. Idan sun yi duk wannan, jininsu yana da kariya sai dai bisa hukuncin dokar Musulunci, kuma lissafinsu yana wurin Allah." Haka kuma sun ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce: "An umarce ni da yaƙar kafirai har sai sun shaida cewa babu abin bautawa sai Allah, kuma su yi imani da ni da abin da na zo da shi. Idan sun yi haka, to sun kare jininsu da dukiyarsu sai dai bisa hukuncin doka, lissafinsu kuwa yana wurin Allah." Haka ma wata magana makamanciyar wannan Muslim da Nasa'i suka ruwaito daga Jabir ɗan Abdullahi. Waɗannan maganganu sun nuna a fili cewa dole ne a yaƙi masu ƙin biyan zakka har sai sun biya. Yana yiwuwa waɗannan maganganu ba su sani ba ga Abu Bakr da Umar lokacin da suka yi muhawara kan ko halal ne a yaƙi waɗanda suke ƙin zakka ba tare da sun musanta sauran ginshiƙan Musulunci ba, kamar salla da azumi.80

Those who refuse to pay zakah on their wealth are fined as above. But if it so happened that a group of people refused to pay zakah collectively, that group should be fought by the Islamic government because this represents a rebellion against the state and Islam. Although fighting implies as we know, bloodshed, and destruction of property that Islam aims to avoid, but fighting becomes legitimate and permissible when it is done for the establishment of justice on earth. As for the rejecters of zakah, they have lost the respect and protection of their lives and property by declaring their rebellion against God and His apostle by rejecting this basic pillar of Islam. This matter of fighting rebels against zakah is affirmed by correct sayings and the unanimous stand of the Companions. Bukhari and Muslim reported from Abdullah bin 'Umar that the messenger of God (p) said: "I am commanded to fight unbelievers until they testify there is no diety but God and Muhammad is the messenger of God, establish prayer and practice zakah. If they do all that, their blood is protected except by the due course of Islamic law and to God is left their reckoning," They also reported from Abu Hurairah "The messenger of God (p) said, 'I am commanded to fight unbelievers until they testify there is no diety but God and believe in me and in what I brought. If they do so, then they have protected their blood and property except by due course of law, their reckoning is left to God". And a similar saying is reported by Muslim and Nasa'i from Jabir bin Abdullah.79 These sayings clearly indicate that rejecters of zakah payment must be fought until they pay. It may be that these sayings were not known to Abu Bakr and 'Umar when they argued whether it is lawful to fight those who reject zakah without denying the other pillars of Islam, such as prayer and fasting.80

Bayan mutuwar manzon Allah, wasu kabilun Larabawa da dama sun yi tawaye, suka ki biyan zakkah, duk da cewa sun ci gaba da yin sallarsu ta yau da kullum, kuma sun bayyana imani ga God. Haka kuma akwai wasu kabilu gaba ɗaya masu tawaye waɗanda suka juya baya daga Musulunci, suka yi iƙirarin annabawan ƙarya kamar Musailamah maƙaryaci, Sajah, da Tulaihah al-Asdi, tare da iyalan kabilunsu.

After the death of the messenger of God, several Arab tribes rebelled and rejected the payment of zakah though they continued their regular prayer and they declared faith in God. There were also totally rebelious tribes that turned back from Islam and claimed false prophets such as Musailamah the Liar, Sajah, and Tulaihah al Asdi and their clans.

Sai Abu Bakar ya ɗauki matsayi mai tarihi. Ya ƙi amincewa da duk wani bambanci tsakanin ibadar jiki (salla) da ibadar dukiya (zakka). Ya ƙi karɓar duk wani ragi daga abin da ake biyan Manzon Allah ﷺ, komai ƙanƙantar ragin, ko da ɗan akuya ce ko igiyar rakumi. Ba a raunana shi ba a fuskar haɗarin da ‘yan ridda suka yi na kai farmaki a Madina, duk da shakkar wasu Sahabbai na yaƙar masu tawaye.

Abu Bakr then took an historical stand. He refused to acknowledge any differentiation between the bodily worship (prayer) and the financial worship (zakah). He rejected the reduction of what used to be paid to the Messenger of God, no matter how small such a reduction may be (a baby goat or a camel's tether), He was not weakened in the face of the danger of apostates invading Madinah, on the hesitation of some Companions to fight the rebels.

Abu Hurairah ya bayyana wannan tsayuwar tarihi: Lokacin da Manzon Allah (ﷺ) ya rasu, Abu Bakr ya hau mulki, sai Larabawa da yawa suka juya baya suka zama murtaddai. 'Umar ya ce: "Da wane dalili za mu yaƙi waɗannan mutane, alhali kuma mun san cewa Manzon Allah (ﷺ) ya ce: 'An umarce ni da in yaƙi mushrikai har sai sun shaida cewa babu abin bauta face Allah.' Idan suka faɗi haka, sun kiyaye jininsu da dukiyarsu, sai dai da hakkin shari'a, kuma hisabinsu yana wajen Allah." Abu Bakr ya amsa: "Na rantse da Allah, zan yaƙi waɗanda suka bambanta tsakanin sallah da zakka. Zakka haƙƙi ne da ake biya daga dukiya. Na rantse da Allah, idan sun ƙi ba ni ko da ɗan awaki guda da suke ba Manzon Allah (ﷺ) a matsayin zakka, zan yaƙe su saboda shi." 'Umar ya ce: "Kuma na rantse da Allah, ba don na gane cewa Allah ya buɗe zuciyar Abu Bakr ga yaƙi ba, da na san cewa shi ne gaskiya." Waɗanda suka ruwaito wannan duk sun yi haka, sai dai Ibn Majah. (A wata riwayar, Abu Bakr ya ce "igiyar raƙumi" maimakon "ɗan awaki".)81 'Umar ya ɗauki maganar Annabi a zahirinta, yana nufin cewa furucin shahada shi kaɗai ya isa ya kare mushrikai, ba tare da la'akari da abubuwan da wannan furucin ya ƙunsa ba, waɗanda idan ba su nan ba, furucin kansa maganar banza ce kawai.

Abu Hurairah describes this historical stand: When the Messenger of God (p) died and Abu Bakr came to power, many Arabs turned back as apostates. 'Umar said by what virtue should we fight those people, knowing that the Messenger of God, (p) said, 'I am commanded to fight pagans until they witness that there is no diety but God. Once they say that, they have protected their blood and their property, except by due course of justice, and their reckoning is left to God". Abu Bakr answered, 'By God I shalt fight them who differentiate between prayer and zakah. Zakah is the right due on wealth. By God, if they refuse to give me one baby goat they used to give to the Messenger of God as zakah, I shall fight them for it. 'Umar said, "And by God, it was not until I realized that God had opened the heart of Abu Bakr to fighting that I knew it was the truth." Reported by all except Ibn Majah. (In another version Abu Bakr said "A tether of a camel" instead of a "baby of goat".)81 "Umar took the words of the saying of the prophet literally to mean the declaration of faith alone is sufficient to protect the pagans, without attention to the essential implications of that declaration, without which the declaration itself is merely vain talk.

A wannan, Abu Bakr ya fito da wasu muhimman dalilai. Na farko, nassin hadisin da kansa ya dakatar da kariya ta hanyar sharadin "hakkin doka." Zakka haraji ne akan dukiya a karkashin shari'ar Musulunci, kuma 'Umar bai yi jayayya a kan wannan batu ba. Na biyu, akwai kwatancen da ke tsakanin zakka da sallah, kamar 'yan'uwa mata biyu da ake hada su koyaushe a cikin Littafin Allah da sunnar Manzonsa ﷺ. Kammalawar muhawarar Abu Bakr da 'Umar ita ce, sahabbai sun amince baki daya cewa dole ne a yaki wadanda suka ki yin sallah, har da wadanda suka yi shakka da farko. 'Umar ya gane cewa Abu Bakr yana daidai, ya karbi hujjarsa da shaidarsa.82

On the other hand, Abu Bakr brought out some basic points. Firstly, the text of the saying itself suspended protection by the condition of "due course of Law." Zakah is the dues on wealth under Islamic law, 'Umar did not disagree on this point. Secondly, there is an analogy between zakah and prayers, as two sisters always associated together in the Book of God and the tradition of His messenger. The conclusion of the argument of Abu Bakr and 'Umar was that the Companions were unanimously agreed that those who refuse to pray must be fought, including those who were hesitant at first. 'Umar realized that Abu Bakr was correct, and accepted his argument and his evidence.82

Wannan shi ne abin da Abu Bakr As-Siddiq, khalifa na farko, ya aikata game da waɗancan kabilun Larabawa da suka dage kan ƙin biyan zakka bayan rasuwar Manzon Allah. Saboda haka, yaƙar masu ƙin biyan zakka ya zama abin ijma'i wanda ba za a iya canzawa ba. Imam An-Nawawi ya ce: "Idan wani mutum ko wata ƙungiya ta ƙi biyan zakka, kuma ta yi tsayayya da aiwatar da dokar gwamnati, to dole ne gwamnati ta yake su, domin an ruwaito da inganci a cikin Littattafai Biyu Masu Inganci* daga Abu Hurairah cewa sahabbai, bayan wata muhawara ta farko, sun fahimci darajar ra'ayin Abu Bakr da ƙarfin hujjojin da ke goyon bayansa, suka amince da shi wajen sanya hukuncin yaƙar masu ƙin zakka ya zama abin haɗin kai a tsakanin Musulmi." Ya kamata a lura cewa wannan ne karon farko a tarihin ɗan Adam da wata gwamnati, wato gwamnatin Musulunci ta Abu Bakr, ta yi yaƙi don kare haƙƙin talakawa da raunana a cikin al'umma. Yawancin gwamnatoci suna tsayawa tare da masu arziki da masu ƙarfi. Abu Bakr da sahabbai sun ƙi ra'ayin cewa ya kamata a biya zakka ga Annabi ﷺ kawai, kuma bayan rasuwarsa babu wanda yake da haƙƙin karɓar zakka, suna cewa aya ta 103 a cikin Suratut-Tawba ta ba da haƙƙin karɓar zakka ga Annabi ﷺ shi kaɗai. Alƙali Abu Bakr bin al-'Arabi ya ce game da wannan da'awa: "Waɗannan maganganun mutum ne wanda ba shi da masaniya gaba ɗaya game da Alƙur'ani, wanda bai san yadda ake fitar da hukunce-hukuncen Shari'a ba, wanda yake son yin murdiya a cikin addini, kuma wanda ra'ayinsa yake rushewa da kansa.* Ayar tana magana ne ga kowane shugaban ƙasa bayan Annabi ﷺ, ko da yake tana magana da shi a wannan lokaci na musamman. Ba ta magana ne game da al'amuran kansa na Annabi ﷺ ba, kamar ayoyin da suke magana game da rayuwarsa ta iyali ko sallolinsa na kansa."

This is what was done by the first caliph Abu Bakr the Truthful, with regard to those Arab clans that insisted on rejecting the payment of zakah after the death of the Messenger of God. Consequently, fighting the rejecters of zakah has become a matter of ijma' that cannot be altered. Imam Nawawi said, "If a person or a group of people refused to pay zakah, and resist the law enforcement of the state, the state must fight them, because it is authentically reported in the two Correct Books* from Abu Hurairah that the companions, after an initial debate, realized the value of the opinion given by Abu Bakr and the strength of its supportive evidence and agreed with him in making the ruling on fighting zakah's rejecters unanimous among Muslims.83 It should be pointed ________________ * of hadith, compiled by Bukhari and Muslim respectively. that the speech is addressed to out that for the first time in the history of humanity a state, that is, the Islamic state of Abu Bakr, fights for the purpose of protecting the right of the poor and the weak sections of society. Most states stand in support of the rich and strong. Abu Bakr and the Companions rejected the idea that zakah should only be paid to the Prophet (p) and after his death no one has the right to collect zakah, claiming that verse 103 of Sura Tawbah gives the right to collect zakah to the Prophet alone. The judge Abu Bakr bin al 'Arabi said about this claim, "These are words of a person who is totally ignorant of the Qur'an, who does not know how Shari'ah rulings are derived, who wants to tamper with religion and whose viewpoint is falling apart on its own.84 The verse is addressed to every head of state after the Prophet, though it speaks to him at that particular time. It is not addressed to the personal affairs of the Prophet, like the verses that speak about his family life or his personal prayers.

Al-Imam al-Khattabi ya ce: "Hanyoyin da ake bi wajen yin magana a Littafin Allah sun kasu zuwa uku: na farko, magana ta gaba ɗaya kamar ayar, "Ya ku waɗanda suka yi imani, idan kun tashi zuwa sallah ku wanke fuskokinku..."; na biyu, magana ta musamman ga Annabi ﷺ shi kaɗai. Ana nuna wannan a fili cikin ayar kanta kamar, "kuma ka yi sallah a cikin dare, nafila a gare ka" da kuma "wannan ya kasance ne a gare ka kaɗai, ba ga dukkan muminai ba"; na uku, akwai magana ga Annabi ﷺ tare da dukkan mabiyansa, kamar a cikin ayoyin, "Ku tsayar da sallah daga karkatar rana har zuwa duhun dare." "Idan za ka karanta Alƙur'ani, ka nemi tsarin Allah," "Ku karɓi zakka daga dukiyoyinsu." Irin waɗannan ayoyi ba a takaita su ga Annabi ﷺ kaɗai ba. Hakika an yi musu magana shi tare da dukkan al'ummar Musulmi tare. Ya kamata a ambata cewa Manzon Allah ﷺ, saboda shi ne aka umarce shi da isar da umarnin Allah da yi masa bayani, kuma shi ne abin koyi ga dukkan Musulmi.

Al Imam al Khattabi said "The address of speech in the Book of God is of three kinds: one, a general address such as the verse, "Oh, you who believe, when you stand for prayer wash your faces..,; two, an address specifically to the Prophet, (p) alone. This is clearly indicated in the verse itself such as, "and pray in the small hours of the morning an additional prayer for thee" and "this is only for thee and not for all the believers", And three, there is the address to the Prophet, (p), and with him all his followers, such as in the verses, "Establish prayer at the sun's decline till the darkness of the night". "When thou doest read the Qur'an, seek Cod's protection,"Of their wealth take zakah."Such verses are not restricted to the Prophet alone. They are in fact addressed to him and to all Muslim nation together. It should be mentioned the Messenger of God (p), because he is required to preach and explain God's commandment and he is an example for all Muslims to follow.

Aya ta 103 a cikin suratut Tawba ta ambaci cewa Annabi ﷺ ya yi musu addu'a wadanda suke bayar da zakka. Duk da haka, babu wanda zai iya cewa addu'a ga masu bayar da zakka ta Annabi ﷺ kadai ce. Dukkan masu karbar zakka ma ayar ta yi musu magana. Biyan zakka da kansa ayar ta danganta shi da tsarkakewa da tsabtace masu bayarwa. Malamai musulmi sun yi bayani cewa tsarkakewa, tsabtacewa da addu'a ga masu bayar da zakka sakamako ne na biyayyarsu ga God, da Manzonsa ﷺ wajen aiwatar da zakka. Kuma duk lada na ayyuka nagari da aka ambata dangane da zamanin Annabi ﷺ, yana ci gaba da aiki bayan zamaninsa ga dukkan masu aikata irin wadannan ayyuka ba tare da katsewa ba har zuwa Ranar Kiyama.85

Verse 103 of sura at Tawbah mentions that the Prophet, (p) should pray for those who give zakah. However, no one can make the claim that only the Prophet (p) should pray for zakah payers. All zakah collectors are also addressed with this verse. The payment of zakah itself is related in the verse to sanctification and purification of the payers. Muslim scholars comment that purification, sanctification, and prayer for zakah payers are consequences of their obedience to God, and His messenger in practicing zakah, and every reward for good deeds that is mentioned with respect to the time of the Prophet, (p) remains in effect after his time for all doers of such good deeds without interruption until the Day of Judgment.85

Yanzu mun nuna muhimmancin zakka a Musulunci da matsayinta mai girma cikin wajibai na Musulunci, lokaci ya yi da za mu ambaci cewa malamai sun tabbatar da cewa musun wajibcinta daidai yake da kafirci da barin Musulunci. Imam Nawawi ya ce: "Duk wanda bai biya zakka ba saboda yana musun wajibcinta, ana ɗaukarsa kafiri, sai dai idan mutumin sabon shiga Musulunci ne ko kuma ya rayu duk rayuwarsa nesa da hanyoyin samun ilimi (misali, a cikin hamada keɓantacciya). To, sai a fara sanar da shi muhimmancin wajibcin zakka. Idan ya ci gaba da musunta ta, to wannan kafirci ne, domin wajibcin zakka ginshiki ne na wannan addini, ba tare da shi ba Musulunci yana ruguzuwa. Wanda ya musunta wannan wajibci, ya musunta maganar Allah da Manzonsa, saboda haka shi kafiri ne." Wannan hukunci kuma Ibn Qudama da sauran malamai sun tabbatar da shi. Tare da wannan hukunci da malamai suka yi ittifaƙi a kansa, ya kamata mu fahimci ƙasƙanci da matsayi da waɗanda suka ƙi biyan zakka, ko suka yi mata izgili, suke da shi a wurin Allah.

We have shown how important zakah is in Islam and how high it is ranked among Islam's obligations, It is now time to mention that scholars have established that the denial of its obligation is equal to disbelief and apostating from Islam. Nawawi said, "Anyone who does not pay zakah on the basis of denying its obligation is considered a disbeliever except if that person is new in Islam or has lived all his or her life far from sources of information (in an isolated desert, for example). Then he or she should first be made aware of the importance of the obligation of zakah. If he or she insists on denying it, then that is disbelief, because the obligation of zakah is basic to this religion, without which Islam becomes annulled. That who denies this obligation denies the words of God and His Messenger, and therefore is a disbeliever. This ruling is also established by Ibn Qudamah and other scholars.88 With this unanimous ruling we should realize the low rank in the eyes of God those, who deny zakah or ridicule it assume.

Da farko, zakat a Musulunci ba sadaka ce kawai da aka bar ta ga kyawun halin mutane a matsayin wani ɓangare na ayyukan alheri ba. Maimakon haka, rukuni ne mai muhimmanci daga cikin rukunan wannan addini, ɗaya daga cikin manyan ibadodinsa, kuma ta biyu daga cikin manyan ibadodi huɗu. Rashin biyanta kamar ɓata hanya ne. Duk wanda ya musunci wajabcinta ana ɗaukarsa kafiri. Wajibi ne da ɗabi'un Musulunci ke tallafawa, haka kuma da ikon doka a cikin ƙasar Musulunci.

Firstly, zakah in Islam is not a mere charity left to the righteousness of individuals, as part of their good deeds. It is rather an essential pillar of this religion, one of its major rituals and the second of its main four forms of worship. Not paying it is like going astray. He who denies its obligation is considered disbeliever, It is an obligation supported by the ethical values of Islam as well as by the power of law in the Islamic state.

Na biyu, zakka haƙƙi ne na talakawa a cikin dukiyar masu arziki, haƙƙin da Mamallakin dukiya na gaskiya, wato Allah, ya tsara, kuma ya ɗora wa waɗanda aka ba iko da wannan dukiyar daga gare Shi. Don haka zakka ba ta sa mai karɓa ya ji ƙasƙanci ko wulakanci, kuma ba ta sa mai arziki ya sami daraja mafi girma, ta ɗabi'a ko ta zamantakewa.

Secondly, zakah is a right to the poor in the wealth of the rich, a right decided by the true Owner of wealth, God and imposed on those who have bean given control of that wealth by Him. Zakah thus does not humble or humiliate the receiver nor does it make the rich get a higher rank, ethically or socially.

Na uku, zakka wani haƙƙi ne da aka sani kuma an ayyana shi, wanda Shari'a ta tsara don Musulmi su san sarari adadin sa, sharuddansa, da keɓewarsa.

Thirdly, zakah is a recognized and defined due, determined by Shari'ah so that Muslims may know with clarity the ratios, conditions, and exemptions of this due.

Na huɗu, daular Musulunci tana da alhakin karɓar zakka da raba ta. Zakka a wannan ma'ana tana kama da haraji wanda dole ne a karɓa, ba kamar gudummawa wacce ake bayarwa da yardar rai ba. Alqur'ani ya ce: "Ka karɓi sadaka daga dukiyarsu", kuma Sunnah ta ce: "a karɓe ta daga hannun masu wadata."

Fourthly, the Islamic state is charged with the responsibility of collecting zakah and distributing it. Zakah is in this respect like a tax that must be collected and not like a contribution that is granted. The Qur'an states, "Take out of their wealth sadaqah" and the Sunnah says, "to be taken from the rich".

Na biyar, gwamnati tana da hakkin ta hukunta wanda ya ki biyan zakkah. Wannan hukunci na iya haɗawa da tara har zuwa rabin dukiyarsa, kamar yadda ake fada a cikin maganar: "za mu karbe ta tare da rabin dukiyar mai kin biyan."

Fifthly, the state has the right to penalize that who refuses to pay zakah. This penalty may include a fine of as much as half the assets as mentioned in the saying, "we shall take it along with half the wealth of the rejecter".

Na shida, duk wata kungiyar mutane da ke tunanin amfani da karfi wajen kin biyan zakkah, gwamnatin Musulunci za ta yake su. Za a shelanta yaki a kansu har sai sun amince su biya haqqin da ke kan dukiyarsu, wanda Allah ya wajabta, na talakawa.

Sixthly, any group of people that thinks of using force in resisting the payment of zakah would be fought by the Islamic government. War is declared on them until they accept to pay the due on their wealth, imposed by God, to the poor.

Na bakwai, ana kira ga kowane Musulmi daya ya tabbatar da wannan wajibi mai muhimmanci na Musulunci koda gwamnati ba ta karbar sa, domin biyan zakkah ibada ce da Musulmi yake miƙawa ga Ubangijinsa. Idan gwamnati ba ta bukatar a karbe ta, addini da Alkur'ani suna bukatar a biya ta. Ya kamata kowane Musulmi ya san dukkan hukunce-hukuncen zakkah domin ya biya ta bisa sharuddan da Shari'a ta tanada.

Seventhly, the individual Muslim is called upon to establish this essential obligation of Islam even if the state does not collect it, since the payment of zakah is in itself a worship that a Muslim offers to his Lord. If the government does not require its collection, it is required by the faith and by the Qur'an. Each Muslim should know of all the rulings of zakah so he or she may pay it according to the conditions stipulated in Shari'ah.

Na takwas, kuɗin zakka ba a barin gwamnati ko shugabannin addini ko firistoci su yanke yadda za a raba shi. Rarraba zakka da nau'o'in mutanen da suka cancanta an ƙayyade su a cikin wannan addini a cikin ayar "sadaqat are only for the poor, the needy,..." Sunna ta kawo cikakken bayanin rabawa. An san daga ƙwarewar ɗan adam cewa adalci ba a samunsa ta hanyar tara haƙƙoƙin da suka dace kawai. Rarraba kuɗin da aka tara ma ya fi muhimmanci, shi ya sa Manzon God ﷺ ya sanar da cewa ba shi ba, haka nan ba wani daga cikin iyalinsa da zuriyarsa da aka yarda ya karɓi wani sashi na kuɗin zakka. Ana karɓar zakka daga masu arziki a kowane yanki, a kuma mayar da ita ga matalauta a wannan yanki guda.

Eighthly, the proceeds of zakah are not left to government or to religious leaders or priests to determine their distribution. The distribution of zakah and the deservant categories are determined in this religion in the verse "sadaqat are only for the poor, the needy,..." Sunnah brought the details of distribution. It is known from human experience that righteousness is not achieved by merely collecting the right dues. The dispersement of the proceeds is even more important, so the messenger of God (p) announced that neither he nor any member of his family and descendents were allowed to take any part of the proceeds of zakah. Zakah is taken from the rich in every area and rendered to the poor in that same area.

Na tara: Zakah ba ta zama taimako na ɗan lokaci kawai don biyan buƙatun talakawa nan take da kuma rage wahalarsu ba, har a bar su a cikin talauci a ƙarshe. Zakah tana nufin kawar da talauci da sa talakawa aƙalla su iya dogaro da kansu, ta hanyar ba su isassun kuɗi da kayan aiki domin su iya aiki da samarwa don biyan bukatunsu, zakah wani haƙƙi ne da ake biya lokaci-lokaci kowace shekara, da nufin ɗaga matsayin rayuwar talakawa.

Ninthly, zakah is not merely temporary relief to the immediate needs of the poor and to attenuate his misery, leaving him in the long run to his poverty. Zakah aims at eliminating poverty and making the poor at least self sufficient, helping them with sufficient financial means to enable them to work and produce for their own sustenance, zakah is a periodical due repeated each year, aimed at raising the level of living of the poor.

Goma, zakka a wajen raba ta tana da manufofi da dama na ruhaniya, na ɗabi'a, na zamantakewa da na siyasa. Saboda haka, ana iya kashe ta wajen sasanta zukata, wajen 'yantar da bayi, ga waɗanda ke cikin bashi, da kuma saboda Allah a cikin faɗin ma'anar kalmar.

Tenthly, zakah in its dispersement aims at achieving several spiritual, moral, social, and political purposes. For that reason, it may be spent for the reconciliation of hearts, for the liberation of slaves, for those who are in debt, and for the sake of God in the widest meaning of the word.

Da waɗannan halaye na zakka waɗanda suka bambanta sosai da sadaka a sauran addinai, mun fahimci cewa zakka cibiya ce ta musamman cikin halayenta da siffofinta. Ta bambanta da haraji da sauran haƙƙoƙi, kamar yadda take bambanta da sadakar da aka sani a sauran addinai.

With these characteristics of zakah that are so distinct from alms in other religions, we realize that zakah is an institution unique in its characteristics and features. It is different from taxes and other dues in as much as it is different from alms known in other religions.

Yana iya zama da amfani a bi ta kan ikirari na son zuciya na wasu da suke ɗaukar matsayin ilimi a Yamma ba tare da nuna gaskiyar da ake buƙata ga duk wani bincike na kimiyya ba. Schacht ya ce a ƙarƙashin taken 'Zakah' a cikin Encyclopedia of Islam,89

It may be useful to go throgh the biased claims of some who assume the position of knowledge in the West without exhibiting the necessary honesty that is required for any scientific research. Schacht said under the title 'Zakah' in the Encyclopedia of Islam,89

Hadisin Annabi ya ƙunshi lokuta inda zakka ta zama wajibi waɗanda ba su dace da tsarin zakka kamar yadda aka san shi daga baya ba. A kowane hali, yanayin zakka a zamanin Annabi ﷺ har yanzu bai bayyana sarai ba, kuma ba ɗaya daga cikin harajin da addini ya wajabta ba ne. Shi ya sa kabilun Larabawa da yawa suka ƙi biyan ta bayan mutuwar Annabi ﷺ. Sun ɗauka cewa alkawarinsu na biyan ta tare da Annabi ﷺ ya ƙare ne a lokacin mutuwarsa. Wasu muminai, ciki har da 'Umar bin al-Khattab, sun karkata zuwa ga karɓar wannan ra'ayi.

"The tradition of the Prophet includes cases where zakah is obligated which are not in consistency with the institution of zakah as it came to be known later. In all cases, the nature of zakah at the time of the Prophet, (p) was still ambiguous and it was not one of the taxes required by religion. That is why many Arab tribes refused to pay it after the death of the Prophet (p). They considered that their covenant to pay it with the Prophet came to an end at his death. Some believers, including 'Umar bin al Khattab, were inclined to accept that view." (p 358).

Schacht bai ambata wace maganganun Annabi ya yi nufi da su ba, don haka ba za a iya tattauna da'awowinsa marasa tushe ba. Haka kuma, kalmominsa "tsarin zakka kamar yadda ya zo daga baya ya zama sananne" suna nuna cewa tsarin zakka Musulmai ne suka ƙirƙira shi wani lokaci bayan zamanin Annabi, wato ba tsari ne da Allah ya saukar ba, sai dai yanayin rayuwa da gogewar ɗan Adam da Musulmai suka samu daga Farisawa da Romawa ne suka tsara shi. Wannan kuwa tuhuma ce tsohuwa wadda Schacht da sauran masana na Yamma (Orientalists) aka daɗe ana yi musu. Gaskiyar da ayoyin Alkur'ani mai girma, da kyawawan maganganun Manzon Allah ﷺ, da gadon Sahabbai da Khalifofi masu shiryarwa (Al Kulafa" al Rashidin) suka tabbatar ita ce, zakka tsari ne na Musulunci tsantsa. Tsari ne na musamman kuma wanda ba a taɓa yi ba kafin haka, kuma duk wanda ba ya cikin son zuciya zai amince cewa tsari ne daga wurin Allah; wane ne ya fi Allah kyautatawa?

Schacht did not mention which sayings of the Prophet he referred to so we can discuss his unfounded claims. Additionally, his words "the institution of zakah as it came to be known later" imply that this system of zakah was fabricated by Muslims some time after the era of the Prophet: that is, it is not a system revealed from God but it was created by the conditions and the human experience that Muslims gained from the Persians and the Romans. This, in itself, is an old falsehood with which Schacht and other Orientalists have long been branded. The truth that is confirmed by verses of the holy Qur'an, correct and good sayings of the Messenger, and the heritage of the Companions and the Wise Successors (Al Kulafa" al Rashidin) is that zakah is a pure Islamic system. It is a unique and unprecedented institution which any person who is not ridden by prejudice would agree that it is a tint from God; who has better tint than God?

Abin mamaki ne yadda wanda yake ikirarin cewa shi mai bincike ne mai zurfin fahimta a fannin fiqhi da Shari'ah zai iya tabbatar da wannan maganarsa cewa zakka a zamanin Annabi ﷺ abu ne da ba a bayyana ba, kuma ba wajibi ne na addini ba. Musamman ma tun da mun nuna maganganun Annabi ﷺ da suke tantance irin dukiyoyin da ake biyan zakka a kansu, wanda ya hada da dukkan nau'o'in dukiyar da take girma da ta shahara a wajen Larabawa a zamanin Annabi ﷺ, kamar dabbobi, amfanin gona, da zinariya da azurfa. Haka kuma, kashi-kashi da adadin zakka an tsara su a fili cikin maganganun, tun daga kashi goma zuwa kashi biyar zuwa kashi biyu da rabi a kan nau'o'in dukiya daban-daban. Hadisin Annabi ﷺ ya kuma bayyana lokacin biya da tsarin maimaituwarta. Haka nan, wuraren da ake raba zakka an bayyana su sosai a cikin Alkur'ani, kuma an yi musu cikakken bayani a cikin Sunnah.

The claim of ambiguity of zakah at the time of the Prophet is even more ridiculous. I wonder how a person who claims to be a researcher with insight into Islamic jurisprudence and Shari'ah could prove this statement of his that zakah at the time of the Prophet was ambiguous and was not a religious requirement, especially since we have shown the sayings of the Prophet (p) that determine kinds of assets that are zakatable which includes all kinds of growing wealth known to the Arabs in the Prophet's era, such as livestock, agricultural products, and gold and silver. The percentages and ratios of zakah are also determined in a clear manner in the sayings, ranging from ten percent to five percent to two and a half percent on different kinds of wealth. The tradition of the Prophet also defined the time of payment and the pattern of periodicity of zakah. The destinations of zakah are also well defined in the Qur'an and in more detail in Sunnah.

Sunnah kuma ta tsara hanyoyin tara zakka da sarrafa ta, waɗanda Alkur'ani ya kira da masu aikin zakka. Saboda haka Manzon Allah ﷺ ya aika masu aikinsa da masu karɓar zakka zuwa yankuna da kabilu daban-daban, ya umarce su da tara zakka da raba ta. Shin wani zai iya, bayan dukkan waɗannan bayanai, yin iƙirarin cewa akwai shubuha game da yanayin zakka a zamanin Manzon Allah ﷺ?

Sunnah also determined methods of collection and administration of zakah, called in the Qur'an the commissioners of zakah. Accordingly the Prophet (p) sent his commissioners and collectors to different regions and tribes and ordered them to collect and distribute zakah. Can anyone, after all these details, claim an ambiguity about the nature of zakah during the Prophet's era?

Abin mamaki shi ne ikirarin Schacht cewa zakka ba wajibi ba ce da addini ya ɗora, alhali kuwa akasin haka muke gani: Annabi ﷺ yana ƙidaya zakka a matsayin ɗaya daga cikin ginshiƙan Musulunci da wajiban da ba za a yi sakaci da su ba, har ma akwai hadisai da ke ambaton salla da zakka nan take bayan shahada, suna barin azumi da hajji. Mun riga mun kawo hadisin da ke wajabta yaƙar waɗanda suka ƙi biyan zakka, kamar hadisan da Ibn 'Umar, Abu Hurairah, da Jabir suka ruwaito.

Even more surprising is Schacht's claim that zakah was not a due required by religion, when on the contrary, we find the Prophet always listing zakah as one of the pillars and essential obligations of Islam, to the extent that some sayings mention prayer and zakah immediately after the declaration of faith and leave out fasting and pilgrimage. We have quoted earlier the saying that requires Muslims to fight those who refuse to pay zakah, such as the sayings narrated by Ibn 'Umar, Abu Hurairah, and Jabir.

Mun lura cewa Annabi (ﷺ) ya sanya sharadi game da salla da zakka a cikin kowace yarjejeniya da ya kulla da duk wata kabila da ta shigo addinin Musulunci. Mun ga an ambaci zakka a cikin kowace wasiƙa da ya aika tare da manzanninsa da wakilansa zuwa yankuna daban-daban, ko kuma tare da tawagogin da suke zuwa ziyara gare shi. A bayyane yake cewa girman salla da matsayinta a cikin wannan addinin Musulunci ba Schacht da abokan aikinsa suke musantawa ba. To ta yaya zai yiwu, to, ya jefa shakka game da zakka?

We have noted that the Prophet (p) put a clause on prayer and zakah in every treaty he concluded with any tribes that were entering into the religion of Islam. We have seen zakah mentioned in every letter he sent with his commissioners and deputies in the different regions or with the delegations that used to come and visit with him. It is obvious that the importance of prayers and its ranking in this religion of Islam is not denied by Schacht and his colleagues. How could he then throw any doubt on zakah?

Saƙonnin Annabi ﷺ sun bayyana cikin cikakken bayani hukunce-hukuncen zakka da ƙimar kowane kaso, ba tare da barin wani gibi ga shakka ko rashin tabbas ba. Ga waɗanda suke son ƙarin nassoshi, zan iya ambaton tarin takardun siyasa na zamanin Annabi ﷺ da na Khulafa’u Rashidun, wanda Dr. Muhammad Hamidullah ya tattara.90

The Prophet's messages put down in detail the ordinances about zakah and its ratios, leaving no room for any ambiguity or doubt. For those who would like more references may I mention the collection of Political documents of the time of the Prophet and the Wise Successors by Dr. Muhammad Hamidullah.90

Schacht ya yi amfani da ƙin biyan zakkah da wasu ƙabilun Larabawa suka yi wajen nuna cewa zakkah tana da shubuha. Ƙabilun da suka ƙi biyan zakkah sun faɗa cikin rukunai daban-daban.

Schacht used the rejection of payment of zakah by some Arab tribes to imply that zakah was ambiguous. Those tribes who refused to pay zakah fell in several categories.

Wasu sun ƙi Musulunci gaba ɗaya, suka bi mutanen da suka yi ikirarin annabci da ƙarya, kamar Musaylama, Sajah, al-Aswad da Tulaiha. Wasu kuma sun ƙi dukan shari'ar Musulunci, har da sallah da zakka, amma Schacht bai yi amfani da haka ba wajen ikirarin cewa sallah ma tana da shubuha. Wasu kabilu kuma sun karɓi sallah da sauran shari'ar Musulunci, amma sun yi kororon game da zakka kamar yadda muka yi nazari a baya. Yawancin waɗannan sabbin shiga Musulunci ne, ba su da masaniya sosai a cikinsa, yayin da wasu kuwa ba su ƙi biyan zakka ba, sai dai shugabanninsu, kamar Banu Yarbu', suka hana su biyan zakka ga Abu Bakr.91 Malaman Musulunci kamar Imam Abu Sulaiman al-Khattabi ba su ɗauki wannan rukuni a matsayin mushrikai ko murtaddai ba. Ya ɗauke su ne kawai a matsayin masu tawaye, domin ƙin biyan zakka da suka yi ya samo asali ne musamman daga rashin fahimta da rashin sanin addinin da wajibanci-wajibancinsa. Game da wannan rukuni na ƙarshe, Umar ya yi muhawara da Abu Bakr, amma a bayyane yake daga nazarin labarin cewa Umar ya gamsu da hujjojin da Abu Bakr ya gabatar, kuma ya zama ijma'i a tsakanin dukkan sahabbai cewa wannan rukuni na ƙarshe na kabilun Larabawa dole ne a yaƙe su.

Some denied Islam in total and followed individuals who falsely claimed prophethood, such as Musaylamah, Sajah, al Aswad, and Tulayhah. Others denied the whole of Islamic Shari'ah including prayers and zakah, but Schacht did not use this to claim that prayer was also ambiguous. Some other tribes accept prayer and the rest of Islamic Shari'ah and raised objections on zakah as we studied earlier. Most of these were either very new in Islam, and unversed in it, while some of them did not even deny the payment of zakah but like Bani Yarbu' were rather prevented by their leaders from paying zakah to Abu Bakr.91 Muslim scholars such as Imam Abu Sulaiman al Khattabi did not consider this category apostates. He only considered them rebellious because their denial of the payment of zakah was caused mainly by their lack of comprehension and understanding of the religion and its obligations. About this latest category, 'Umar debated with Abu Bakr, but it is obvious from studying the story that 'Umar was convinced by the evidence provided by Abu Bakr and it became unanimous among all the companions that even this last category of Arab tribes must be fought.

Schacht ya yi iƙirarin cewa matsayin Abu Bakr game da waɗanda suka ƙi biyan zakka ne ya sa zakka ta zama wajibi. Amma ya manta cewa Abu Bakr ya kawo hujjojinsa da dalilansa daga ayoyin Alƙur'ani da maganganun Annabi ﷺ, kuma bai kawo wata sabuwar hujja daga ra'ayinsa ba, face bin Manzon Allah ﷺ. A cikin maganarsa, "Na rantse da Allah, zan yaƙe su idan suka ƙi biyan min kaso ko da kuwa kamar ɗan akuya ne, wanda suke biyawa Manzon Allah ﷺ," Abu Bakr yana bin sunnar Manzo ﷺ ne kawai. Umar kuwa, ya yi tunanin cewa za a iya karɓar salloli daga waɗannan kabilu a yanzu, a jira batun zakka har sai gwamnatin Musulunci a Madina ta kafu sosai, saboda hatsarorin da ya hango daga masu ridda. Abu Bakr ya fi shawo kan ko Umar kansa, domin yana da hujja bayyananniya daga Alƙur'ani da Sunna: "Amma idan sun tuba, suka tsayar da salla, suka bada zakka, to, 'yan'uwanku ne a addini."

Schacht claimed that the stand of Abu Bakr toward those who refused to pay zakah was responsible for giving zakah its obligatory nature. But he forgot that Abu Bakr gave his proofs and evidence from the verses of the Qur'an and the sayings of the Prophet and was not bringing any new argument from his own mind but rather following the Messenger of God. In his statement "by God I shall fight them if they refuse to pay me any portion of zakah, be it as little as a baby goat, that they used to pay to the Messenger of God". Abu Bakr was only following the tradition of the Messenger (p). 'Umar, on the other hand, thought that they could accept prayers now from those tribes and wait on the matter of zakah until the Muslim government in Madinah was strongly established, because of the dangers he anticipated from the apostates.92 Abu Bakr was more convincing even to 'Umar himself because he had undeniable evidence from the Qur'an and Sunnah: "But if they repent, establish prayer, and practice zakah, they are then your brethren in religion."

65. Suratul Ma'idah, 5:3.

65. Sura al Ma'idah, 5:3.

66. Al-Furu', a cikin Fiqhu na Hanbaliyya, juzu'i na 2, shafi na 217 da 318, bugu na biyu.

66. Al Furu', in Hanbalite Fiqh, vol. 2, pp. 217 and 318, second printing.

67. Al-Shawkani ya ce: an aiko shi a shekara ta 10, jim kaɗan kafin Annabi (p) ya tafi aikin hajji, kamar yadda Bukhari ya ruwaito a ƙarshen babin "tafiye-tafiye da yaƙe-yaƙen Annabi." Wasu sun ce an aiko shi a shekara ta 9, a lokacin da yake dawowa daga Yaƙin Tabuk.

67. Al Shawkani said: he was sent in the year 10 just before the Prophet (p) went for pilgrimage as reported by Bukhari at the end of the chapter on "travels and battles of the Prophet." some said he was sent in the year 9 upon returning from the Battle of Tabuk.

Wasu kuma sun ce an aike shi a shekarar da aka buɗe Makka, wato shekara ta 8. Sai dai an yarda a kan cewa ya zauna a Yaman har bayan rasuwar Annabi da kuma naɗin Abu Bakr a matsayin khalifa. Akwai kuma sabani a kan ko an aike shi ne a matsayin gwamna ko kuma a matsayin alƙali kawai. Ibn Abd al Barr ya yi imani da na ƙarshen, yayin da al Nasa'i kuma ya tabbatar da na farkon. Duba Nayl at Awtar, juzu'i na 4, shafi na 115, bugun 'Uthmaniah Misriah.

Others said he was sent the same year of opening Makkah in the year 8. It is agreed on, however, that he stayed in Yemen until after the death of the Prophet and his succession by Abu Bakr. There are also differences on whether he was sent as a governor or only as a judge. Ibn Abd al Barr believes the latter while al Nasa'i confirms the former. See Nayl at Awtar, vol. 4 p. 115, 'Uthmaniah Misriah Print.

68. Talakawa kadai aka ambata saboda su ne rukunin masu karɓar zakka mafi muhimmanci kuma mafi yawa, kuma domin a bambanta tsakanin mai bayarwa (mawadaci) da mai karɓa (talaka).

68. Poor alone are mentioned because they are the most important and common category of recipients and also for contrast between the payer (rich) and receiver (poor).

69. Tafsirin Ibn Kathir, juzu'i na 2, shafi na 235-238.

69. Commentary of Ibn Kathir vol. 2 pp 235-238.

70. Suratu Al 'Imran 3:180.

70. Sura Al 'Imran 3:180.

71. An ruwaito shi daga al-Tabarani a cikin al-Awsat, tare da sahihin silsilar masu ruwaya, da kuma daga al-Hakim da al-Bayhaqi, sai dai kalmomin su sune "duk lokacin da wasu mutane suka ki biyan zakkah, lallai Allah zai hana su ruwan sama" — Allah ya tsarkaka. Al-Hakim ya ce hadisin ingantacce ne bisa ka'idojin Muslim. Duba al-Targhib wa al-Tarhib, juzu'i na 1, shafi na 270, bugun al-Numairiah, da Majma' al-Zawa'id, juzu'i na 3, shafi na 96. 72.

71. Reported by al Tabarani in his al Awsat, with a trustworthy chain of narrators and by al Hakim and al Bayhaqi, but the latters' words were "whenever any people refuse to pay zakah God would verily withhold rain from them". Al Hakim said it is correct according to the criteria of Muslim. See al Targhib wa al Tarhib, vol. 1, p.270, print of al Numairiah, and Majma al Zawa'id, vol. 3, p. 96. 72.

72. Ibn Majah, al-Bazzar da al-Bayhaqi sun ruwaito shi daga Ibn 'Umar, daga wannan tushe guda kamar yadda yake a lamba ta 71. Al-Hakim ma ya ruwaito shi, kuma ya tabbatar da cewa ingantacce ne, al-Dhahabi kuma ya amince da hukuncinsa. Wannan magana tana da wasu riwayoyi da suke goyon bayanta, duba silsilar ingantattun maganganu ta al-Albani, lamba ta 105.

72. Reported by Ibn Majah, al Bazzar and al Bayhaqi from Ibn 'Umar, same source as in n 71. It is also reported by al Hakim who branded it as correct and he was followed agreeably by al Dhahabi. This saying has also other narrations that support it, see the series of correct sayings by al Albani, text number 105.

73. Ahmad da al-Bazzar da al-Bayhaqi sun ruwaito shi kamar yadda yake a al-Targhib. A al-Muntaqa an ce ash-Shafi'i da al-Bukhari a cikin Tarihinsa da al-Humaidi ne suka ruwaito shi, kuma wasikar ta ƙara da cewa idan zakka ta wajaba amma ba a fitar da ita ba, to dukiyar gaba ɗaya ta lalace. Duba Nail al-Awtar, juzu'i na 4, shafi na 126.

73. Reported by at Bazzar and al Bayhaqi as in al Targhib. In al Muntaqa it is said reported by al Shafi'i and al Bukhari in his History and al Humaidi, the letter added that if zakah has become due but was not paid out so the whole asset is ruined. See Nail al Awtar, vol. 4, p. 126.

An cewa a cikin Majma' al-Zawa'id, juzu'i na 3, shafi na 93: al-Tabarani ne ya ruwaito shi a cikin al-Awsat, kuma a cikin isnadinsa akwai 'Umar bin Harun, kuma shi mai rauni ne.

74. It is said in Majma'al Zawa'id, vol. 3, p. 93: reported by al Tabarani in al Awsat in the chain there is 'Umar bin Harun and he is weak.

75. Al Targhib wa al Tarhib, op. cit.

76. Ahmad, al-Nasa'i da Abu Dawud sun ruwaito daga Bahz bin Hakim, daga mahaifinsa, daga kakansa. Haka kuma al-Bayhaqi ya ruwaito shi a cikin Sunan dinsa, juzu'i na 4, shafi na 105. Al-Bayhaqi ya ci gaba da cewa: "Wannan magana Abu Dawud ne ya ruwaito ta, Bukhari da Muslim ba su ruwaito ta ba, domin sun sanya sharadin cewa sahabi ko tabi'i ya zama yana da fiye da mai ruwaito guda daya daga tsara ta gaba, kafin su saka maganar a cikin littattafansu na ingantattu. Kakan, a cikin wannan magana, dan nasa ne kawai ya ruwaito daga gare shi." Ibn al-Turkumani ya bi wannan a cikin littafinsa al-Jawhar al-Naqi, cewa wannan ba sharadi ne na duniya ba na Bukhari da Muslim. Duba bayanin kan wannan magana a Nail al-Awtar, juzu'i na 4, shafi na 132.

76. Reported by Ahmad, al Nasa'i and Abu Dawud from Bahz bin Hakim from his father from his grandfather. It is also reported by at Bayhaqi in his Sunan, vol. 4 p. 105, al Bayhaqi continued, "this is a saying reported by Abu Dawud, it was not reported by Bukhari and Muslim because they have the condition that the Companion or the Follower should have more than one narrator of the next generation in order to put the saying in their correct collections. The grandfather, in this saying, is only narrated by his son. Ibn al Turkumani followed in his al Jawhar al Naqi that this was not a universal condition of Bukhari and Muslim, See the note on this saying in Nail al Awtar vol. 4 p132.

77. Al-Shirazi ya faɗa haka a cikin littafinsa al-Muhadhdhab. Duba al-Majmu', juzu'i na 5, shafi na 332 da na 334.

77. This is stated by al Shirazi in his al Muhadhdhab, See al Majmu', vol 5, pp. 332 and 334.

78. Abu al Hasan al Nadwi, al Arkan al Arba'ah, shafi. 129.

78. Abu al Hasan al Nadwi, al Arkan al Arba'ah, p. 129.

79. Nail al-Awtar, juzu'i na 4, shafi na 121.

79. Nail al Awtar, vol 4, p. 121.

80. Wannan ba abin mamaki ba ne. Yana yiwuwa wasu Sahabbai ba su ji daga Annabi ﷺ abin da wasu suka ji ba. Misali shi ne maganganun 'Umar game da hadisin da Abu Musa ya riwaito a kan neman izini: "Na rasa shi saboda na shagaltu da kasuwancina a kasuwanni." Haka kuma yana yiwuwa Abu Bakr ya san wannan hadisin domin ya yi amfani da ma'anarsa a muhawarar da ya yi da 'Umar.

80. This is not surprising. It may happen that some Companions did not hear from the Prophet what some others heard. An example is the statements of 'Umar about the saying narrated by Abu Musa on seeking permission: I missed it by getting busy with my trades in the markets. It is possible also that Abu Bakr knew that saying since he used its meaning in his argument with 'Umar.

81. Nail al Awtar, juzu'i na 4, shafi na 119.

81. Nail al Awtar, vol. 4, p. 119.

82. Ibid, shafi. 120, duba kuma Ma'alim al-Sunan, juz'i 2, shafi. 165.

82. Ibid, p. 120, see also Ma'alim al sunan, vol. 2, p. 165.

83. Al-Majmu', juz'i 5, shafi'i 334.

83. Al Majmu', vol. 5, p. 334.

84. Ahkam al Qur'an, juzu'i na 2, shafi na 995.

84. Ahkam al Qur'an, vol. 2, p. 995.

85. Duba al-Khattabi, Ma'alim al-Sunan, juzu'i 2, shafi 165, da Ahkam al-Qur'an, juzu'i 2, shafi 994-996.

85. See al Khattabi, Ma'lim al Sunan, vol. 2, p. 165, Ahkam al Qur'an, part. 2, pp. 994-996

da kuma Nail al-Awtar, juzu'i na 4, shafi 102-103, bugun al-Halabi, 1347 H.

and Nail al Awtar, vol. 4, pp. 102-103, al Halabi Print, 1347 H.

86. Wasu malamai sun ce wajibcinsa ana kuma fahimtar sa ta hanyar tunanin hankali na Musulmai.

86. Some scholars said that its obligation is also deducted by rational thinking of Muslims.

Marubucin al-Bada'i', juzu'i na 3, shafi na 3, ya ce dalilan da ake amfani da su wajen tabbatar da wajabcin zakka sun hada da: 1- biyan zakka taimako ne kuma sauki ga matalauci, mara karfi da mabukaci, yana taimaka masa wajen tallafa wa rayuwarsa da gudanar da sallolinsa da sauran ibadu; 2- zakka tana tsarkake ran mai biyan ta daga zunubai, tana horar da shi ya zama mai karimci, kuma tana taimaka masa ya guje wa wahala. Wannan horo yana da matukar amfani ga kowane rai; 3- biyan zakka alama ce ta godiya ga Allah daga masu dukiya, wadanda aka ba su dukiyarsu a matsayin falalar Allah.

The author of al Bada'i', vol. 3, p. 3, said the following reasons are used to rationalize the obligation of zakah: 1- the payment is a help and relief to the poor, the incapable and the needy, it helps him to support his own life and to perform his prayers and other worships; 2- zakah purifies the soul of the zakah payer from sins, trains him to become generous and helps him avoid misery. This training is very useful to each soul and 3- the payment of zakah is an expression of thankfulness to God by the rich individuals who are granted their wealth as a bounty from God.

87. Al-Majmu', juz'i 5, shafi'i 334.

87. Al Majmu', vol. 5, p. 334.

88. Al Mughni, juzu'i 2, shafi'i 573, bugun al-Manar.

88. Al Mughni, vol. 2, p. 573, al Manar printing.

89. Juz'i 10, shafi 58 na fassarar Larabci.

89. Vol. 10, p. 58 of the Arabic translation.

90. Duba takardu masu lambobin nan a bugu na uku, na 1969, Beirut: 56, 59a, 66, 66a, 72a, 77, 78, 78a, 81, 82, 84, 85, 87, 90, lO4a, 104b, 104c, 104d, 105, 106d, 109, l10c, 110d, 111, 112, 117a, 120, 121, 133, 141c, 152, 157, 165, 173, 174, 177, 184a, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 216, 233, 234, 242a.

90. See documents carrying the following numbers in the third edition, 1969, Beirut: 56, 59a, 66, 66a, 72a, 77, 78, 78a, 81, 82, 84, 85, 87, 90, lO4a, 104b, 104c, 104d, 105, 106d, 109, l10c, 110d, 111, 112, 117a, 120, 121, 133, 141c, 152, 157, 165, 173, 174, 177, 184a, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 216, 233, 234, 242a.

91. Nayl al-Awtar, juz'i 4, shafi 102.

91. Nayl at Awtar, vol. 4, p.102.

Ahkam al-Qur'an, kashi na biyu, shafi na 995.

92. Ahkam al Qur'an, part two, p. 995.

1.1 Zakkar Bayan Azumi

Zakat Ginshiƙi na Uku na Musulunci

Gargaɗi Mai Ƙarfi Game da Ƙin Biyan Zakka

Azaba a Lahira

Hukuncin Duniya ga Waɗanda Suka Ƙi Biyan Zakka

Hukuncin Shari'a ga Wanda Ba Ya Biyan Zakka

Yaƙi da Waɗanda Suka Ƙi Biyan Zakka

Zakat Yana Cikin Abubuwan Da Addini Ya Sani

Musun ƙin Zakka Daidai Yake da Ƙin Imani

Manyan Bambance-Bambance Tsakanin Zakka a Musulunci da Zakka a Sauran Addinai

Karyata Ikirarin Schacht Game da Yanayin Zakah