Masana shari'a waɗanda suka amince cewa zakka wajibi ne a kan dukiyar Musulmi mai hankali bayan balaga, sun sabawa juna a kan ko zakka wajibi ne a kan dukiyar yaro da mahaukaci. Akwai ra'ayoyi biyu masu sabanin juna. Na farko shi ne cewa zakka ba ta wajaba ba kwata-kwata, ko kuma tana wajaba ne kawai a kan wasu nau'o'in dukiya na yara da mahaukata, na biyu kuwa yana tabbatar da cewa zakka wajibi ne a kan dukiyoyinsu duka.

Jurists who agree that zakah is compulsory on the funds of sane Muslims after puberty, disagree on whether it is compulsory on the funds of the child and the insane individual. There exist two contrasting points of view. The first is that zakah is either not obligatory at all or only mandatory on specific kinds of wealth of children and the insane, and the second asserts that zakah is obligatory on all of their assets.

A. Abu 'Ubaid ya ruwaito daga Abu Ja'far al-Baqir da al-Sha'bi cewa babu zakka a kan dukiyar marayu.18 Ibn Hazm ya ambaci irin wannan ra'ayi daga al-Nakh'i da Shuraih.19

A. Abu 'Ubaid reports from Abu Ja'far al Baqer and al Sha'bi that there is no zakah on the funds of the orphan.18 Ibn Hazm mentions a similar view from al Nakh'i and Shuraih.19

B. An ruwaito daga al-Hasan cewa babu zakka a kan dukiyar marayu sai dai a kan amfanin gona da dabbobi.20 Ibn Hazm ya ruwaito a cikin al-Muhalla cewa Ibn Shabrumah yana da irin wannan ra'ayi.21

B. It Is reported from al Hasan that there is no zakah on the wealth of the orphan except on agricultural products and livestock.20 Ibn Hazm reports in al Muhalla that Ibn Shabrumah had a similar view.21

C. A cikin littafin al-Amwal, an ruwaito daga Mujahid yana cewa duk wani nau'in dukiyar marayu da ke da ikon ƙaruwa, kamar dabbobi, amfanin gona, da kuɗaɗen kasuwanci, ana fitar da zakka a kansu, kuma duk wani nau'in dukiya da ba ta ƙaruwa ba, ba a fitar da zakka a kanta ba har sai yaron ya balaga, sannan a ba shi dukiyar. Al-Lakhmi, wani malamin fiqhun Malikiyya, ya bayyana cewa barin zakka a kan yaron da dukiyarsa ba ta ƙaruwa yana kama da yanayin da mai dukiya ba zai iya sa ta ƙaru ba, kamar dukiyar da aka binne wadda ba a san inda take ba, ko gado da mai gado bai sani ba. Ibn Bashir kuma ya yi bayanin cewa rashin iyawar yaro na yin tasarruf a cikin dukiyarsa yana da alaƙa da yanayin mallakarsa.

C. In al Amwal, Mujahid is reported as saying that any form of wealth of the orphan that has growth potential such as livestock, agricultural products, and business funds, should be zakated, and any kind of wealth that is stagnant is not zakatable until the orphan reaches puberty, and should then be given to him.22 Al Lakhmi,, a Malikite jurist, stated that foregoing zakah on a child whose wealth does not grow is like the case in which the owner cannot make the wealth grow, e.g. buried treasure whose whereabouts are unknown, or an inheritance not know to the heir. Ibn Bashir explains that incapacitation in the case of the child is related to the nature of his ownership.

Babu wata jayayya cewa ga wanda ya wajaba masa biyan zakka, rashin iya saka dukiyarsa a cikin kasuwanci ba dalili ne isasshe na kubutar da shi daga zakka ba, sai dai idan dukiyar tana cikin yanayin rashin motsi. Ibn al-Hajib yana ganin hujjar al-Lakhmi rauna ce.23

There is no disagreement that for the person who must pay zakah, inability to invest his wealth is not sufficient reason to waive zakah except for the case where the property is of a stagnant Character. Ibn al Hajeb contends that the argument of al Lakhml is weak.23

D. Abu Hanifah da almajiransa sun yi gardama cewa zakka tana wajaba ne kan amfanin gona kawai, sauran dukiya duka ba a wajabta zakka a kansu ba.24 Ibn Hazm ya yi sharhi cewa bai san wani da ya riga Abu Hanifah da irin wannan banbanci ba. Sai dai marubucin al Bahr al Zakhkhar na mazhabar Zaidiyya ya ruwaito shi daga Zaid bin 'Ali da Ja'far al Sadiq,25

D. Abu Hanifah and his disciples argued that zakah is obligatory on agricultural products only, all other assets are exempt.24 Ibn Hazm commented that he knew of no one who preceded Abu Hanifah with such a distinction. But the author of al Bahr al Zakhkhar of the Zaidi school reported it from Zaid bin 'Ali and Ja'far al Sadiq,25

da ƙasashen masu zamani da Abu Hanifah.26 Duk da haka, abin mamaki ne cewa wannan ra'ayin na Zaid, al Sadiq, da al Naser, waɗanda suke cikin Ahl al Bait, ya saba wa abin da aka ruwaito daidai daga 'Ali. 'Ali yana biyan zakka a kan kuɗin 'ya'yan Abu Rafi, waɗanda marayu ne. Lokacin da aka tambayi Zaid game da wannan, ya ce, "Mu na Ahl al Bait mun ƙaryata wannan rahoto."27

contemporaries of Abu Hanifah.26 However, it seems incredible that this view of Zaid, al Sadiq, and al Naser, who are of Ahl al Bait contradicts what is correctly reported from 'Ali. 'Ali used to pay zakah on funds of Abu Rafi's children, who were orphans. When Zaid was asked about this he replied, "We of Ahl al Bait deny this report."27

A. Wannan rukuni na malamai ya fi duba abin da aka ambata a baya na biyu, watau cewa zakka ibada ce tsantsa, wadda take bukatar niyya. Yara da mahaukata ba za su iya cika wannan sharadi ba. Don haka, ba a yi musu umarnin ibada. Ba a bukatar sallah daga gare su, kuma saboda dalili iri daya, bai kamata a bukaci zakka daga gare su ba.28

A. This group of scholars looked mainly at the second consideration mentioned earlier, i.e. that zakah is a pure worship, which requires intention. Children and the insane cannot fulfill this requirement. They are not, therefore, addressed with the command of worship. Prayer is not required from them, and for the same reason, zakah should not be.28

B. Wannan ra'ayi yana samun goyon bayan Sunna. Annabi Muhammad (p) ya ce, "An dakatar da Alkalami daga mutum uku: Yaro har sai ya balaga, mai barci har sai ya farka, da mahaukaci har sai ya warke." 29 Dakatar da Alkalami na nufin dakatar da rubuta zunubai da kuma 'yanci daga wajibai, domin wajibi yana rataya ne kawai ga wanda ya fahimci kiran Allah. Kuruciya, hauka, da barci suna hana wannan fahimta.

B. This opinion is supported by sunnah. Prophet Muhammad (p) said, "The Pen is suspended from three: The child until puberty, the sleeping until awakening, and the insane until recovery.29 Suspension of the Pen stands for cessation of the recording of sins and for the release from obligations, since obligation applies only to those who understand the address of God. Childhood, insanity, and sleep prevent that understanding.

C. Matsayinsu kuma yana samun goyon bayan ayar nan mai tsarki: "Ka karɓi zakka daga dukiyoyinsu, domin ka tsarkake su ka kuma tsabtace su da ita."30 Tsarkakewa daga zunubai da mugunta ana bukatarta.

C. Their stance is also supported by the holy verse, "of their goods, take zakah that so thou mightest purify and sanctify them."30 Purification is needed from sins and evil.

Yaro da mai hauka ba su da waɗannan, kuma ba sa buƙatar tsarkakewa ko tsarkakar dukiya, don haka bai kamata su kasance cikin waɗanda ake karɓar zakka daga gare su ba.

The child and the insane have none of these, and need no purification or sanctification, so they should not be among those from whom zakah must be taken.

Abin mamaki ne a lura cewa waɗannan hujjoji uku ba su goyi bayan matsayin Hanafiyya ba cewa zakka wajibi ne a kan wasu nau'ikan dukiyar yaro ba kuma a kan wasu ba. A gefe guda kuma, waɗannan hujjoji na iya ƙarfafa ra'ayin al-Baƙir, al-Sha'bi, al-Nakha'i da Shuraih, domin suna ganin cewa zakka ba ta wajaba a kan dukkan nau'ikan dukiyar yaro da mahaukaci ba.

Wannan ra'ayi ƙungiyar 'Ata', Jabir bin Zaid, Tawus, Mujahid, da al Zuhri ne, dukkansu Tabi'ai ne. Daga cikin Tabi'ai na zamani na biyu, Rabi'ah, Malik, al Shafi'i, Ahmad, Ishaq, al Hasan bin Saleh, Ibn Abi Laila, Ibn 'Uyainah, Abu 'Ubaid, da Abu Thawr sun amince da shi. Wannan ra'ayi al Hadi da al Mu'ayad Billah na Shi'a suka bayyana; haka nan shi ne ra'ayin Sahabbai 'Umar, ɗansa, Ali, 'Aisha, da Jabir. Waɗannan ba su yi wani keɓewa kamar waɗanda Mujahid, al Hasan, Ibn Shabrumah, da Abu Hanifah suka yi ba.

This opinion is expressed by 'Ata', Jabir bin Zaid, Tawus, Mujahid, and al Zuhri, all of them are Followers. Of the Second Generation, Rabi'ah, Malik, al Shafi'i, Ahmad, Ishaq, al Hasan bin Saleh, Ibn Abi Laila, Ibn 'Uyainah, Abu 'Ubaid, and Abu Thawr agreed. This view is expressed by al Hadi and al Mu'ayad Billah of the Shiites; it is also the view of the Companions 'Umar, his son, Ali, 'Aisha, and Jabir. These did not make any exceptions like those made by Mujahid, al Hasan, Ibn Shabrumah, and Abu Hanifah.

Suna jayayya cewa ayoyi da hadisai masu inganci game da wajabcin zakkah a kan dukiyar masu arziki na gaba ɗaya ne. Ba su keɓe yara ko mahaukata ba. Ka ɗauki misali ayar nan: "Daga dukiyarsu ka karɓi sadaka domin ka tsarkake su ka kuma tsarkake su." Ibn Hazm ya yi bayani cewa, "ka duba yadda take gaba ɗaya. Ta haɗa da yaro, babba, mai hankali da mahaukaci. Dukkansu suna buƙatar tsarkakewa da tsarkakewa daga Allah. Dukkansu muminai ne." Haka kuma Annabi ﷺ ya ce wa Mu'azu kafin ya tafi Yemen: "Ka sanar da su cewa Allah ya wajabta musu sadaka a kan dukiyarsu, a karɓe ta daga masu arziki a cikinsu, a mayar wa talakawa a cikinsu." Yara da mahaukata suna karɓar zakkah idan talakawa ne, saboda haka dole ne su biya ta idan masu arziki ne. Ibn Hazm ya ci gaba da cewa, "Wannan nassi na gaba ɗaya an yi shi ne ga dukkan Musulmai masu arziki, har da yaro da mahaukaci."31

1. They argue that the verses and authentic sayings about the mandate of zakah on the assets of the wealthy are general. They do not exclude children or the insane. Take as an example the verse "Of their wealth take zakah that so thou mightest purify and sanctify them." Ibn Hazm explains, "and see how general it is. It includes the child, the adult, the sane and the insane. All these are in need of purification and sanctification of God. They are all believers." Similarly, the Prophet told Mu'adh before he left for Yemen: "And inform them that God imposes on their funds a zakah to be taken from the wealthy and rendered to the poor among them." Children and the insane receive zakah if they are poor, so they must pay it if they are rich. Ibn Hazm continues, 'This general text is addressed to all wealthy Muslims, including the child and the insane.'31

2. Al-Shafi'i ya ruwaito daga Yusuf bin Mahak cewa Manzon Allah ﷺ ya ce:

2. Al Shafi'i reported from Yusef bin Mahak that the Messenger of God, (p) said:

"Ku saka kuɗin marayu a cikin kasuwanci domin kada zakka ta cinye su." Silsilar masu ruwaitawa ta wannan magana ingantacciya ce, kamar yadda Al-Baihaqi da Al-Nawawi suka tabbatar. Amma Yusuf tabi'i ne wanda bai taba haduwa da Manzon Allah ﷺ ba, don haka maganarsa mursali ce.

"Invest the fund of the orphans so they may not be used up by zakah." The chain of narrators of this saying is correct, as confirmed by al Baihaqi and al Nawawi. But Yusef is a Follower who never met the Messenger of God (p) so his saying is mursal.

Amma, al-Shafi'i ya ce wannan magana ta mursal tana samun goyon baya daga ma'anar gaba ɗaya ta sauran nassoshi, da kuma abin da aka ruwaito da inganci daga Sahabbai cewa zakka wajibi ne a kan dukiyar marayu.

Shaidun da waɗanda suka ɗauki zakka a matsayin wajibi a kan dukiyar yara da mahaukata ya fi ƙarfi fiye da shaidar ɗayan ra'ayin. Wannan ita ce matsayar mafi yawan malamai daga cikin Sahabbai, da Tabi'ai, da waɗanda suka zo bayansu.

The evidence provided by those who regard zakah as mandatory on funds of children and the insane seems to outweigh that of the other view. It is the stance of the majority of scholars from among the Companions, the Followers, and later generations.

A. Ƙa'idar cewa nassosin suna shafar yara da manya, masu hankali da marasa hankali hujja ce mai ƙarfi, kuma bai kamata a raina ta ba. Allah ya sanya zakka a matsayin haƙƙin talakawa, mabukata, da sauran waɗanda suka cancanta a kan masu dukiya. Waɗannan nassosi ba su yi wani tanadi na musamman game da shekaru ko hankalin mai arziki ba, duk da cewa Shari'ah tana ba da kulawa ta musamman wajen kiyaye dukiyar marayu. Duk wanda yake son ya keɓe yara da marasa hankali daga zakka, to ana kiransa ya kawo hujja daga nassosin Alƙur'ani ko daga hadisi.

A. The universality of the texts and their covering of children and adults, sane and insane is a sound argument that should not be underestimated. God made zakah a right of the poor, the needy, and other deservants on the affluent. These texts did not make special provisions regarding the age or sanity of the rich, in spite of special attention Shari'ah gives to preserving the funds of orphans. 'Those who want to exclude children and the insane from zakah are called upon to furnish evidence from Qur'anic texts or from hadith.

B. Maganar da Yusef bin Mahak ya ruwaito, wadda ke umarni a saka hannun jarin kuɗaɗen marayu domin kada zakkar da ake biya ta cinye su, ingantacciya ce.

B. The saying reported by Yusef bin Mahak commanding the investment of the funds of orphans in order not to let zakah payment wear them out is an authentic one.

Duk da cewa hadithin mursal ne, yana da rahotanni masu goyon baya, kuma yana cikin dai-dai da yanayin gaba ɗaya na nassoshi. Bugu da ƙari, maganganun Sahabbai suna goyon bayansa, da kuma maganar Anas wadda al-Tabarani ya ruwaito, al-Haitami da al-'Iraqi kuma suka tabbatar da ita.

Though it is mursal, it has corroberating reports and it is within the general trend of the texts. Additionally, it is supported by sayings of the Companions, as well as the saying of Anas reported by al Tabarani and confirmed by al Haitami and al 'Iraqi.

C. Babu shakka cewa yarjejeniyar Sahabbai da yawa kamar 'Umar, 'Ali, 'Aisha, Ibn 'Umar, da Jabir tana da matukar muhimmanci a irin wannan al'amari da ya shafi jama'a kuma yake faruwa akai-akai, musamman a cikin al'ummar da shahidai da marayu suka yi yawa.

A. Waɗanda ba sa wajabta zakka a kan yaro da mahaukaci sun yi iƙirarin cewa ba sa cikin ayar, "daga dukiyarsu ka karɓi zakka domin ka tsarkake su kuma ka tsabtace su," domin tsarkakewa na nufin wanke zunubai, kuma yaro da mahaukaci ba su da zunubi. Duk da haka, ya kamata a jaddada cewa tsarkakewa ba kawai cire zunubai ba ne. Tsarkakewa ta haɗa da ɗaukaka ɗabi'a, girmar hankali, da horarwa don zama mai taimako da tausayi; haka kuma tana nufin tsarkake dukiyar kanta.

A. Those who do not obligate zakah on the child and the insane claim that they are not covered by the verse, "of their wealth take zakah that so thou mightest purify and sanctify them" because purification means cleansing from sins and the child and the insane are not sinful. However, the fact that purification is not merely removal of sins should be emphasized. Purification includes moral uplifting, psychological growth, and training to be helpful and merciful; it also means purification of the assets themselves.

Ko da an yarda cewa tsarkakewa ta kasance ne kawai daga zunubai, ma'anar ayar ba ta zama dole a takaita ta ba, a cewar al-Nawawi.47 Zakka ba tsarkakewa kawai ba ce. Ba a yi sabani ba cewa akwai wani dalili na zakka, wato biyan bukatun Musulmi. Yaro da mahaukaci, a matsayinsu na Musulmi, za su iya samun rabo a cikin wannan biyan bukata.

Even if we accept purification to be only for sins, the meaning of the verse need not be limited, according to al Nawawi.47 Zakah is not only purification. It is undisputed that there is another reason for zakah, i.e. fulfillment of the needs of Muslims. The child and the insane, as Muslims, can share in such a fulfillment.

B. Game da maganar, "Alƙalami an ɗaga shi daga mutum uku, da sauransu," ma'anarta a cewar al-Nawawi ita ce, waɗannan mutum uku ba za a iya riƙe su da laifi ba. Babu wanda yake iƙirarin cewa su masu zunubi ne.

B. As for the saying, "The Pen is suspended from three,,,etc.", it means according to al Nawawi that those three may not be held sinful. No one claims that they are sinful.

Babu wanda ya ce zakka dole ne a biya ta daga kansu. Ra'ayina shi ne zakka wajibi ce a kan dukiyoyinsu. Masu kula da su suna da alhakin biyan ta, kamar yadda ake umartar su da sauke sauran nauyin kuɗi.48 Dage alkalami daga gare su ba ya nufin an yafe musu nauyin kuɗinsu ga wasu, kamar matansu da sauran danginsu. Don me za a bar nauyin da ke kan mabukata da matafiyi?

No one says zakah must be payed by them personally. My opinion is that zakah is obligatory on their assets. Their guardians are required to pay it just as they are asked to dispose of other financial responsibilities.48 The suspension of Pen from them does not imply waiving their financial responsibilities toward others, such as wives and other relatives. Why should the responsibilities toward the needy and the wayfarer be abandoned?

Zakat wajibi ne a kan dukiyar yara da mahaukata. Hakki ne a kan wadannan kadarori wanda ba ya fadi saboda kankantar shekaru ko hauka. Babu bambanci ko wadannan kadarori dabbobi ne, amfanin gona, 'ya'yan itatuwa, kadarorin kasuwanci, ko kudi, sai dai kudin ruwa da aka ware don kashe kudi na gaba da ake bukata, wanda ba a dauke shi a matsayin abin da ya wuce bukatun asali. Waliyin yaro ko mahaukaci wajibi ne ya biya zakat a madadinsu. Wasu malaman Malikiyya sun fi son a nemi umarnin kotu domin waliyin ya kare kansa daga bukatu na gaba bisa ra'ayin Hanafiyya.

Zakah is obligatory on the property of children and the insane. It is a right on those assets that is not waived by young age or insanity. It makes no difference whether those assets are in the form of livestock, agricultural produce, fruits, business assets, or money, except for liquid cash earmarked for future necessary expenditure, whereby it is not considered in excess of essential needs. The guardian of the child or the insane is required to pay zakah on their behalf. It is preferred, according to some Malikites, that a court order be sought so the guardian can protect himself against future claims based on Hanafite’s viewpoint.