Akwai yarjejeniya tsakanin malaman fiqhu na Musulunci cewa zakka wajibi ne ga Musulmin da ya balaga, wanda yake hankali, wanda yake 'yanci, kuma wanda yake mallakar nisabi, wato mafi karancin adadin dukiya da aka kayyade, bisa sharuddan da Shari'ah ta gindaya.1 Mun riga mun tattauna nassosin Alkur'ani bayyananne da hadisan Annabi ﷺ ingantattu da ke nuna wannan wajibci. Dukkan wadannan nassoshi suna nuna, a zahiri, cewa zakka wajibi ce. Musulmai sun gada wannan daga tsara zuwa tsara, kuma an ruwaito shi sosai, a ka'ida da kuma a aikace, a matsayin sanannen ginshiki na Musulunci. Duk wanda ya musunta wannan wajibci, ba tare da uzuri ba na cewa sabon shiga Musulunci ne wanda bai samu damar karatunsa ba, to kafiri ne, domin wannan musun yana nufin ficewa daga Musulunci.

There is an agreement among Muslim jurists that zakah is obligatory on the Muslim who has reached puberty, who is sane, who is free, and who owns the minimum assigned, nisab, according to the conditions in Shari'ah.1 We have previously discussed the clear texts of the Qur'an and authentic sayings of the Prophet that indicate this obligation. All these texts necessarily imply that zakah is an obligation. This has been inherited by Muslims generation after generation, and is overwhelmingly reported in both theory and application as a well known tenet of Islam. He who denies this obligation, without an excuse of being new in Islam and not having had a chance to study it, is a dis-believer, since such a denial amounts to apostating from Islam.

Musulmai sun kuma yi ijma'i cewa zakka, a matsayin wajibi na Musulunci, ba a bukatar ta daga wadanda ba Musulmai ba, domin tana cikin wannan addinin Musulunci kuma ba za a iya tsammanin ta daga wanda bai yi imani da Musulunci ba. Haka nan, ba za a dauki zakka a matsayin wajibi ga abin da ya wuce na kafircinsa ba ga mutumin da ya musulunta. Malaman shari'a suna nuni ga hadisin da Ibn 'Abbas ya ruwaito a cikin littattafan hadisi guda biyu masu inganci: Bukhari da Muslim:

Muslims have also agreed that zakah, as an obligation of Islam, is not required from non-Muslims because it is a part of this religion of Islam and could not be expected of he who does not believe in Islam. By the same token, zakah will not be considered due for the past period of disbelief for a person who converts to Islam. Muslim jurists point to the hadith narrated by Ibn 'Abbas in the two correct books of hadith: Bukhari and Muslim:

Manzon Allah (ﷺ) lokacin da ya aika Mu'adh zuwa Yaman, ya ce masa: "Za ka je wurin mutane ne da suke cikin Ahlul Kitab. Abu na farko da ya kamata ka kira su zuwa gare shi shi ne su shaida cewa babu abin bautawa da gaskiya sai Allah, kuma Muhammadu Manzon Allah ne." "Idan sun karɓa, to ka gaya musu cewa Allah ya wajabta musu sallah sau biyar a kowace rana da dare. Idan sun karɓa, to ka gaya musu cewa Allah ya wajabta musu zakka, a karɓo ta daga masu wadata daga cikinsu, a ba mabukata daga cikinsu."2

The messenger of Allah (p) when he sent Mu'adh to Yemen told him: 'You are going to folks who are of the people of the Book. The first thing you call them to should be to testify that there is no god but God and that Muhammad is the Messenger of God. If they accept that, tell them that God has made it obligatory on them to pray five times every day and night. If they accept that then tell them that God has imposed zakah on them, to be taken from the rich among them and given to the poor among them.'2

Wannan magana tana nuni, a cewar al-Nawawi da wasu malamai, da cewa dukkan wajibai a Musulunci suna zuwa ne kawai bayan shaidar imani. Wannan ya zama abin yarda a wajen kowa.3

This saying indicates, according to al Nawawi and others, that all obligations in Islam come only after the declaration of faith. That much is universally agreed upon.3

"Kuma saboda zakka tana cikin rukunan Musulunci," in ji malaman fiqhu, "ba a karbar ta daga kafiri," A wannan ma'ana, tana kama da salla da azumi. Akwai wani dalili na daban game da keɓe kafirai daga biyan zakka, wanda al-Shirazi ya ambata kuma an-Nawawi na mazhabar Shafi'iyya ya amince da shi. Dukansu sun yi ikirarin cewa zakka wajibi ne da ba ya ɗaure kafirai, saboda tun farko ba su karɓe ta ba,4

"And because zakah is one of the pillars of Islam," said the jurists, "it is not required from a disbeliever," In that sense, it is similar to prayer and fasting. There is another reason for the exemption of disbelievers from payment of zakah, mentioned by al Shirazi and approved by at Nawawi of the Shafi'ites. They both contend that zakah is an obligation that is not binding on disbelievers because they did not accept it to start with,4

ko sun kasance daga mutanen yaƙi ko mutanen alƙawari. Saboda haka, kafiri ba shi da wajibcin biyan ta muddin yana kan kafircinsa, kuma idan ya musulunta, ba za a nemi wani bashin zakka da ya wuce na lokacin kafircin ba.5

be they from the people of war or the people of pledge. Consequently, a disbeliever is not obligated to pay it while he remains a disbeliever, and if he converts to Islam, should not be asked for any past dues of zakah for the period of disbelief.5

Ba wai kawai ba a wajabta zakka a kan wadanda ba musulmi ba, ba kuma a karbarta daga gare su a matsayin ibada ba, domin sharadin karbuwarta shi ne shaidar imani da Musulunci. Allah ya ce: "Kuma Muka juya zuwa ga abin da suka aikata na ayyuka, sai Muka mayar da shi kura mai warwatsewa." Sai dai ya kamata a kara da cewa ayyuka na alheri na rage tsananin azaba a lahira, domin azaba tana da matakai kamar yadda jin dadi yake da matakai.

Not only is zakah not required from non-Muslims, it is also not acceptable from them as a form of worship, since the prerequisite for its acceptance is the declaration of faith in Islam. God says: "We shall turn to whatever deeds they do (in their lives) and We shall make such deed floating dust scattered about."6 But it should be added that good deeds reduce the severity of punishment in the hereafter, since punishment has degrees just as enjoyment has degrees.

Duk wannan yana shafar kafiri wanda aka haife shi a kan kafirci. Amma wanda ya juya daga Musulunci zuwa kafirci, ba za a yafe zakka ba idan ta riga ta wajaba a kansa yana Musulmi.

All this applies to the born disbeliever. As for he who turns back from Islam to disbelief, zakah shall not be waived if it had already become due while he was Muslim.

Zakat wajibi ne kai tsaye a kan Musulmi, kuma yin wasa da addininsa ta hanyar ridda ba ya kawar da wannan wajibi, kamar yadda ba a kawar da nauyin kudi da tara da ake bin mutum ba. Wannan ra'ayin Shafi'iyya ne, kuma ya saba wa ra'ayin Abu Hanifah.5

Zakah is a direct responsibility on Muslims and tampering with one's faith by apostating does not waive this responsibility, just as financial responsibilities and due fines may not be waived. This is the Shafiite opinion, which contradicts Abu Hanifah.5

Game da zakkar da ta wajaba a lokacin ridda, malaman mazhabar Shafi'i sun sami sabani a tsakaninsu. Wasu suna cewa zakka tana wajaba a wannan lokacin. Ni ina tare da su, domin hakki ne na talakawa da sauran masu cancanta, kuma bai kamata ridda ta sa a yafe shi ba. Yana kama da tarar da ta wajaba da kuma nauyin kudi.

As for zakah due on the period of apostatehood, Shafiite jurists have differences among themselves. Some say zakah is due for that period. I agree with them, since it is a right of the poor and other deservants and should not be waived by apostatehood. It is similar to due fines and financial responsibilities.

Wata tambaya na iya tasowa a zuciyarmu idan muka yi la'akari da cewa Musulunci ya yi wa mutanen Littafi da sauran wadanda ba Musulmi ba tanadi mai yawa, ya ba su alkawarin Allah da alkawarin ManzonSa cewa za a kare rayukansu, dukiyoyinsu da 'yancinsu a karkashin dokar Musulunci, kuma suna da hakki da wajibai iri daya da na Musulmi. To me ya sa Musulunci ya bambanta tsakanin Musulmi da 'yan tsiraru wadanda ba Musulmi ba, da suke zaune a karkashin dokar Musulunci, game da zakka, duk da cewa zakka wajibi ce ta zamantakewa da kuma hakki na kudi, wanda kudaden da ake tarawa daga cikinta ke taimakon 'yan kasa masu rauni a tattalin arziki da kuma mabukata?

A question may occur to us when we consider that Islam has made bountiful provisions for the people of the Book and other non-Muslims, providing them with the pledge of God and the pledge of his Messenger that their lives, properties, and liberties be protected under the Islamic state and that they have the same rights and obligations as Muslims. So why then did Islam make the difference with respect to zakah between Muslims and non-Muslims minorities that live under the Islamic state, despite the fact that zakah is a social obligation and a financial due, whose proceeds help the economically weak and needy citizens of the state?

Don farata ta farko, mun ce zakka aikin al'umma ce, wani hakki ne tabbatacce na mabukata da matalauta, haraji ne na kudi wanda Allah ya wajabta a karbo shi daga masu dukiya a cikin al'umma, a mayar wa talakawanta, cika hakkin 'yan'uwantaka, hakkin al'umma, da hakkin Allah.

To answer this question, we should point to two considerations. The first consideration is that zakah is a social duty, a defined right of the needy and destitute, a financial tax obligated by God to be taken from the wealthy in the nation and rendered to its poor in fulfillment of the right of brotherhood, the right of society, and the right of God.

Abu na biyu shi ne cewa zakka ibada ce a Musulunci kuma ɗaya daga cikin rukunan Musulunci guda biyar da aka gina shi a kansu. Ta haka zakka tana kama da shahada, kafa salla, azumin watan Ramadan, da aikin Hajji zuwa Makka.

The second consideration is that zakah is a form of worship in Islam and one of the five pillars on which Islam is established. In this way, zakah is similar to the declaration of faith, establishment of prayers, fasting during the month of Ramadan, and pilgrimage to Makkah.

Mun nuna a shafuka da suka gabata cewa zakka tana da alaƙa da salla a cikin ayoyi da dama na Alƙur'ani. A wasu ayoyin kuma tana da alaƙa da tuba daga imani da shirka ga Allah... (note: rule applies) Corrected translation: Mun nuna a shafukan baya cewa zakka tana da alaƙa da salla a cikin ayoyi da dama na Alkur'ani. A wasu ayoyin kuma tana da alaƙa da tuba daga imani da abokan tarayya ga Allah. Sanin cewa kafa salla alama ce ta zama Musulmi da cancantar 'yan'uwantaka da sauran Musulmai.

Bayan an tabbatar cewa zakka ba ta wajaba a shari'ance ga wadanda ba musulmi ba, saboda ibada ce, sai tambaya ta taso: Shin ya halatta a karɓi adadin da yake daidai da zakka a matsayin haraji na yau da kullum daga attajirai wadanda ba musulmi ba, a bai wa talakawa?

After settling that zakah is not required religiously from non-Muslims because it is a form of worship, the question arises: Is it permissible to take an amount equal to zakah in the form of a regular tax from wealthy non-Muslims to be rendered to the poor?

Saboda haka, ga Musulmi abin da ake biya wajibi ne kuma nau'i ne na ibada, yayin da ga wadanda ba Musulmi ba haraji ne kawai. Ta haka ne muke kaucewa bambanta tsakanin 'yan kasa na kasa daya ta hanyar sanya wa Musulmi nauyin kudi wanda babu makamancinsa ga wadanda ba Musulmi ba, da kuma kaucewa matsalolin fasaha da na gudanarwa da ke tattare da amfani da dokoki daban-daban ga Musulmi da wadanda ba Musulmi ba.

Hence for Muslims what is paid is an obligation and a form of worship while for non-Muslims it is a simple tax. By so doing we avoid differentiating between citizens of the same state by imposing a financial burden on Muslims that has no equivalent on non-Muslims, and creating technical and administrative difficulties inherent in applying different rules on Muslims and non-Muslims.

Wannan sabon al'amari ne da ke buƙatar ijtihadi na gama-gari daga malaman shari'a Musulmi masu cancanta.8 Amma har sai an cimma hakan, ban ga wani dalili da zai hana ni gabatar da ra'ayina ba, bisa ga binciken da na yi da kuma fahimtata game da wannan batu, ina mai imani cewa irin wannan ƙoƙarin na mutum ɗaya zai iya buɗe hanya zuwa ijtihadi na gama-gari mai inganci. Idan wannan ra'ayin nawa daidai ne, to Allah kaɗai ne ya cancanci godiya, kuma idan kuskure ne, to ni ne ya kamata a zarge ni. Abin da ya bayyana a gare ni bayan bincike shi ne cewa babu wani dalili da zai hana a karɓi wani abu daidai da zakka daga mutanen alkawari a matsayin haraji, idan hukumomin da suka dace suka yanke shawarar haka. Abubuwan da ke biye suna bayyana wannan magana.

This is a new matter which needs collective ijtihad of capable Muslim jurists.8 But until this is achieved, I find no reason why I should not put forward my opinion based on my research and my understanding of the subject, believing that such individual exertion of effort could open the way for a sound collective Ijtihad. If this opinion is correct, God alone deserves praise and if it is wrong it is I who should be blamed. What appears to me after research is that there is no reason why an equivalent to zakah should not be taken from the people of the pledge in the form of a tax if it is so decided by the proper authorities. The following points elaborate upon this assertion.