Zinariya da azurfa ƙarfe ne masu daraja sosai. Al'ummomi da yawa sun yi amfani da zinariya a matsayin kuɗi da ma'aunin daraja. Shari'a tana ɗaukar zinariya da azurfa a matsayin dukiya mai girma ta asali, don haka ana biyan zakka a kansu, ko an yi amfani da su a sifar tsabar kuɗi ko kuma a matsayin ɗanyen ƙarfe, har ma idan an yi amfani da su wajen kayan ado da kayan adon gida. Sai dai suna da hukunci daban idan an yi amfani da su a matsayin kayan ado da kayan adon mata. Wannan babin zai ƙunshi sassa biyu: ɗaya don zakka akan kuɗi, ɗayan kuma don zakka akan kayan ado da adon mata.

Gold and silver are useful precious metals. Many nations have used gold as money and a measure of value. Shari'ah considers gold and silver growing wealth by definition, and they are zakatable whether they are used in the form of coins or bullion, or even as ornaments and decorative materials. However, they carry a different ruling when they are used as women's ornament and jewelry. This chapter will have two sections, one devoted to zakah on money and another to zakah on jewelry and ornament.

Musayar kaya ita ce hanyar cinikayya ga al'ummomin farko. Yayin da al'umma da kasuwanci suka bunkasa, musayar kaya ba ta iya biyan dukkan ciniki ba, saboda wahalar samun wani mutum mai son musanya abin da mutum na farko yake so daidai-daidai. Sai Allah ya shiryar da bil'adama zuwa amfani da kudi a matsayin matsakaicin musaya da ma'aunin daraja, domin sauƙaƙe musaya da ma'amaloli.1 Mutane sun yi amfani da abubuwa da dama a matsayin kudi har zuwa lokacin da karafa masu daraja suka bayyana. Zinariya da azurfa sun mamaye cinikayyar kasashen duniya da na cikin gida tsawon karnoni, saboda halayen zahiri na halitta da Allah ya sanya a cikinsu.2

Barter was the method of exchange for primitive tribes. Once society and trade grew, barter could not satisfy all transactions because of the difficulty of finding another party that wants to exchange exactly what the first party wants. God guided humanity to use money as a medium of exchange and a measure of value in order to facilitate exchanges and transactions.1 Man used many items as money until the rise of precious metals. Gold and silver dominated international and national trade for centuries because of the natural physical characteristics God implanted in them.2

Lokacin da Manzon Allah ﷺ yana karɓar wahayi, Larabawa suna amfani da waɗannan ƙarafa guda biyu a matsayin kuɗi. An yi amfani da zinariya a cikin tsabar kuɗi da ake kira dinari, sannan azurfa a cikin tsabar kuɗi da ake kira dirhami. Dinari da dirhami sun shigo Larabawa daga masarautun makwabta: zinariya galibi daga Romawa na Gabas (Byzantine), azurfa kuma galibi daga Daular Farisa. Dirhami suna da nauyi daban-daban, masu nauyi da masu sauƙi, don haka mutanen Makka kafin Musulunci suna amfani da dirhami na azurfa da nauyi ba da yawa ba, kamar dai ba a yi su a matsayin kuɗi ba. Suna da tsarin auna nauyi nasu, wanda ya ƙunshi ratl (daidai da uqiyyah goma sha biyu), uqiyyah (daidai da 40

When the Messenger (p) was receiving revelation, Arabs used these two metals as money. Gold was used in the form of the coin dinar, and silver in the form of the coin dirham. Dinars and dirhams came to Arabia from the neighboring kingdoms, gold mainly from the Byzantines and silver mainly from the Persian Empire. Dirhams had different weight, heavy and light, and so pre-Islamic Makkans used silver dirhams by weight and not by number, as if they were not minted. They had their weight measure system, which is composed of ratl (equals twelve uqiyyah), uqiyyah (equals 40

...dirhami), nash (yana daidai da dirhami 20 ko rabin uqiyyah), da nawat (yana daidai da dirhami biyar).3 Annabi (s.a.w) ya ce, "Ma'aunin nauyi shi ne na mutanen Makka."4 Ya wajabta zakka a kan dirhami da dinari, kamar yadda za mu gani. Wannan ya sa zinariya da azurfa suka samu matsayin kudi a ƙasashen Musulmi. Sun kuma zama batun hukunce-hukunce da dama na Shari'a a cikin mu'amalar shari'a da kasuwanci, baya ga zakka, kuma ana amfani da su wajen auna darajar abubuwa da dama, kamar sadaki, fansa, da nisabi na zakka.

dirhams), nash (equals 20 dirhams or one-half uqiyyah), and nawat (equals five dirhams).3 The Prophet (p) said "The weight [measurement system] is that of the Makkans."4 He obligated zakah on dirhams and dinars, as we will see. This gave gold and silver recognized status as currency in Muslim lands. They have come to be subject to many Shari'ah rulings in transactions related to civil and commercial matters in addition to zakah and they are used as measures in determining many values, such as dowries, ransoms, and nisab in zakah.

Wajibcin zakkar kan kuɗi an tabbatar da shi ta cikin Alƙur'ani, Sunnah, da ijma'i.

The obligation of zakah on money is confirmed by the Qur'an, Sunnah, and ijma'.

Allah ya ce: "Kuma akwai waɗanda suke tara zinariya da azurfa, ba sa kashe su a hanyar Allah. Ka yi musu bushara da azaba mai raɗaɗi a ranar da za a yi zafi da su a cikin wutar Jahannama, sa'an nan a yi wa goshinsu da gefen jikinsu da bayansu alama da su. Wannan ne abin da kuka tara wa kanku. Saboda haka ku ɗanɗana abin da kuka tara." Note: the rule says to write "God" rather than "Allah" in the translation, so the correct rendering is: Allah → God God ya ce: "Kuma akwai waɗanda suke tara zinariya da azurfa, ba sa kashe su a hanyar God. Ka yi musu bushara da azaba mai raɗaɗi a ranar da za a yi zafi da su a cikin wutar Jahannama, sa'an nan a yi wa goshinsu da gefen jikinsu da bayansu alama da su. Wannan ne abin da kuka tara wa kanku. Saboda haka ku ɗanɗana abin da kuka tara." Wannan ayoyi guda biyu sun nuna—tare da gargaɗi mai ƙarfi—cewa akwai haƙƙin God a kan zinariya da azurfa. Kalmomin "kuma kada a kashe su" suna nufin yanayin kuɗi na zinariya da azurfa, domin ana iya kashe kuɗi.

God says, "and there are those who hoard gold and silver and spend it not in the way of God. Announce unto them a most grevious penalty on the day when heat will be produced out of that wealth in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs. This is the treasure which ye hoarded for yourselves. Taste ye then the treasure ye buried."5 These two verses indicate--with a strong warning--that there is a right for God on gold and silver. The words "and do not spend it" refer to the monetary character of gold and silver, since money can be spent.

Ayar da aka yi amfani da ita "ba su kashe ta ba" maimakon "ba su kashe su ba" ita ce saboda "ta" tana komawa ga kudi, yayin da kalmar "su" za ta iya komawa ga zinariya da azurfa. Wadannan ayoyi kuma suna nuna cewa akwai azaba mai radadi da aka yi alkawarinta ga ayyuka guda biyu marasa kyau: tara dukiya (boyewa) da kaucewa kashewa saboda Allah. Babu shakka, rashin biyan zakka shi ne mafi bayyanannen nau'in kaucewa kashewa saboda Allah.

The verse says ''do not spend it" instead of "them" because "it" refers to money, while the pronoun "them" could have been used to refer to gold and silver. These verses indicated also that there is grevious penalty promised for two evil actions, hoarding and abstention from spending for the sake of God. No doubt non-payment of zakah is the most obvious sort of abstention from spending for the sake of God.

Sunnah ta ba da wasu bayanai game da waɗannan ayoyi. Muslim ya ruwaito daga Abu Hurairah cewa Manzon Allah ﷺ ya ce: "Duk wanda yake da zinariya ko azurfa, ba ya biyan haƙƙinta, to, a Ranar Tashin Alƙiyama za a yi wa dukiyarsa faranti na wuta, a rufa su a cikin wutar Jahannama, sannan a yi wa goshinsa da gefensa da bayansa alama da su. Duk lokacin da suka yi sanyi, sai a sake dumama su, a cikin yini wanda tsawonsa shekaru dubu hamsin ne, har sai an yi hukunci a tsakanin bayin Allah, sannan a nuna masa hanyarsa, ko zuwa Aljanna ko zuwa Wuta." Dukkan wannan gargaɗin yana kan rashin biyan haƙƙi na zinariya da azurfa. Wata sigar wannan magana ta bayyana cewa wannan haƙƙi shi ne zakka: "Duk wanda yake da taska, bai biya zakkarta ba, za a dumama ta a cikin wutar Jahannama. . . ." da sauransu. A cikin maganar Anas da ke ɗauke da umarnin zakka wanda Allah ya wajabta wa ManzonSa ﷺ, kamar yadda Abu Bakr ya rubuta wa Anas lokacin da aka aika shi Bahrain: "Kuma a kan azurfa, a cikin kowane dirhami ɗari biyu, haƙƙin shi ne kashi ɗaya cikin huɗu ko kashi ɗaya cikin goma. Idan akwai dirhami ɗari ɗaya da casa'in kawai, ba a yi zakka a kansu ba, sai dai idan mai shi ya yi bayarwa da son ransa." Dangane da ijma'i, Musulmi sun yi ittifaqi a dukkan zamani cewa zakka wajibi ce a kan waɗannan kuɗaɗe guda biyu.

Ya kamata kuɗi su kasance suna yawo koyaushe; tara kuɗi yana rage amfaninsu kuma yana haifar da tsaiko a kasuwanci, yaduwar rashin aikin yi, da koma baya a harkokin tattalin arziki gaba ɗaya. Tara kuɗi kan iya zama annoba a wasu lokuta, kuma masana tattalin arziki suna tsoronsa har wasu suna ba da shawarar a fitar da kuɗin da ke da ƙayyadadden wa'adin ƙarewa, don haka ba za a iya tara shi ba. Suna kiran irin wannan kuɗi da "kuɗin narkewa".9 Wasu masana tattalin arziki na Yammacin duniya suna gwada wata hanya ta daban don hana tara kuɗi, ta hanyar yanke takardun wata-wata daga kuɗin takarda, don rage darajarsa da hana tara shi.10 Waɗannan hanyoyi suna nufin ƙara yawo da kuɗi da kuma hukunta tara kuɗi, amma suna cike da sarƙaƙiya da matsaloli na aiki; duk da haka, dukkansu suna tabbatar da matsayin Musulunci game da adawa da tara kuɗi. Ta hanyar sanya haraji na kashi biyu da rabi a kowace shekara, Musulunci yana ƙarfafa mutane su saka kuɗinsu cikin hannun jari, domin in ba haka ba biyan zakka shekara bayan shekara zai cinye dukkan jari. Saboda haka Annabi ﷺ ya yi kira ga masu kula da marayu da su saka kuɗin marayu cikin hannun jari, domin kada zakka ta cinye su. Wannan kira yana zuwa ne game da saka kuɗin marayu domin ana tsammanin manya ba za su yi sakaci da saka dukiyarsu ba, saboda sha'awar cikin zuciya ta neman ƙara arziki, alhali marayu ba su da iko a kan dukiyarsu.

Money should always be circulating; hoarding money diffuses its usefulness and leads to stagnation in business, the spread of unemployment, and regression in economic activity in general. Hoarding can become epidemic sometimes, and it is feared by economists to the degree that some propose the issuance of currency that has a determined expiration date and thus cannot be hoarded. They call this kind of currency "melting money".9 Some Western economists experiment with another idea to discourage hoarding, by cutting off monthly vouchers from paper currency, in order to reduce its value and prevent its hoarding.10 These means aim at enhancing circulation and penalizing hoarding, but they are surrounded by complexities and practical difficulties; however, they all reaffirm the Islamic point of view against hoarding. By imposing a due of two-and-a-half percent every year, Islam encourages people to invest money , for otherwise zakah payments year after year will use up all the capital. Thus the Prophet (p) urged the guardians of orphans to invest the funds of orphans in order that they would not be consumed by zakah.l1 This urging comes for investment of the funds of orphans since it is expected that adults would not neglect to invest their own wealth, because of the inner impulse to be richer, while orphans do not have control over their own wealth.

Akwai cikakkiyar yarjejeniya tsakanin Musulmai cewa adadin zakkar kuɗi shi ne kashi biyu da rabi cikin ɗari. Marubucin al-Mughni ya ce: "Ban san wani sabani tsakanin malamai ba game da zakkar zinariya da azurfa cewa ita ce kashi ɗaya cikin huɗu na goma." An ruwaito wannan da inganci daga Annabi ﷺ: "Akan azurfa, kashi ɗaya cikin huɗu na goma ya wajaba." A bayyane yake cewa Shari'a ta sanya adadin zakkar kuɗi ya zama ƙasa, domin ana lissafinta ne akan duka babban kuɗi da ribar da aka tara. Wannan adadi ya fi ƙasa sosai da kashi ɗaya cikin goma ko kashi ɗaya cikin ashirin da ake sanyawa akan amfanin gona da 'ya'yan itace, amma amfanin gona da 'ya'yan itace a kan ƙasa suna kama da riba a kan jari. Zakkar 'ya'yan itace da amfanin gona ana lissafinta ne akan riba kawai, yayin da zakkar kuɗi kuwa ana cire ta daga babban jarin kansa, ko ya ƙaru a zahiri ko bai ƙaru ba, kuma ko ya samu riba a cikin shekara ko bai samu ba.

There is unanimous agreement among Muslims that the rate of zakah on money is two and a half percent. The. author of al Mughni says, "I am aware of no dispute among scholars that zakah on gold and silver is one-fourth of a tenth." This is authentically reported from the Prophet (p): ''On, silver, one-fourth of a tenth is due."12 It is apparent that Shari'ah makes the rate of zakah low on money, because it is calculated on both principal and accumulated profit. This rate is much lower than the one-tenth or one-twentieth imposed on crops and fruits, but crops and fruits to land are like profit to capital. Zakah on fruits and crops is calculated only on the profit, while zakah on money is taken from the capital itself, whether it actually grows or not and whether it has made profit during the year or not.

Wasu marubuta marasa ƙwarewa a fannin ilimin addini suna ganin cewa abin da ake samu daga zakka kamar yadda Shari'a ta tsara ba zai isa ya biya dukkan buƙatu masu sarƙaƙiya na rayuwar yau ba, musamman saboda sauyin yanayin tattalin arziki, don haka akwai buƙatar sake duba ƙa'idojin zakka, kuma watakila a ƙara yawan zakkar kuɗi.13

Some non-specialized writers argue that the proceeds of zakah as regulated in Shari'ah may not be sufficient to satisfy all the complex needs of today's life, especially with changing economic circumstances, so there is a need for revising the regulations of zakah and possibly raising the rate of zakah on money.13

Ina ƙin amincewa da wannan shawara bisa dalilai masu zuwa:

I reject this proposal on the following grounds:

1. Yana saɓawa da nassosi bayyanannu kuma ingantattu daga Sunnar Manzon Allah da Khulafansa Shiryayyu. An umarce mu da mu riƙe wannan Sunnah da ƙarfi, kuma Allah ya yi mana gargaɗi game da sakamakon karkata daga gare ta. Allah ya ce: "Sa'an nan waɗanda suka sabawa umarnin Manzo, su yi taka-tsantsan, kada wani fitina ta sauka a kansu, ko kuma azaba mai raɗaɗi ta same su."14

1. It contradicts clear and authentic texts from the Sunnah of the Messenger of God and his Wise Successors. We are ordained to hold strongly to this Sunnah and are warned by God about the consequences of deviating from it. God says, "Then let those beware who withstand the Apostle's order, lest some trial befall them or a grevious penalty be inflicted on them."14

Yana sabawa da ijma'in dukkan Musulmi cikin shekaru dubu da ɗari da huɗu, lokacin da aka samu sauye-sauyen zamantakewa da tattalin arziki da dama, aka kuma sauya yanayin siyasa na cikin gida da na waje sau da yawa. An samu buƙatar ƙarin kuɗi, baitul-mali ya ƙare sau da dama, amma duk da haka babu wani malamin Musulunci ɗaya da ya ba da shawarar canza adadin zakka.

2. It is in opposition to the ijma of all Muslims throughout fourteen centuries, during which many social and economic changes took place and many internal and external political situations changed. Needs arose for additional funds and the state treasury emptied many times, but in spite of all that, not a single Muslim scholar suggested a change in the rate of zakah.

3. Wannan ijma'i yana samun goyon baya daga gaskiyar cewa malamai Musulmi koyaushe sun yi tunanin wasu haraji na ban da zakka. Idan ana iya canza adadin zakka, don me za su kawo wasu haraji na karin kudi? Har tattaunawar game da karin haraji tana nuna cewa adadin zakka ba ya canzawa.

3. This ijma is supported by the fact that Muslim scholars have always thought of additional dues besides zakah . If the rate of zakah is changeable, why should they have brought about additional levies? The very discussion of additional taxes indicates that the rates of zakah are fixed.

Hadisin da aka amince da shi yana cewa, "Babu sadaqah a kan abin da ya kai ƙasa da uqiyyah biyar na kuɗin azurfa."15 Uqiyyah ɗaya daidai yake da dirhami 40, bisa ga nassoshi da dama da ijma'i, kamar yadda al-Nawawi ya ambata.16 Don haka uqiyyah biyar daidai suke da dirhami 200. Sai dai da alama kuɗin azurfa ne Larabawa suka fi amfani da shi a zamanin Annabi ﷺ,17 saboda haka hadisan ne ke ƙayyade nisab da kuma adadin zakka a kan kuɗin azurfa. Malaman Musulunci ba su yi sabani a kan waɗannan ba.18

The agreed-upon saying states, "There is no sadaqah on anything less than five uqiyyah of silver currency."15 uqiyyah equals 40 dirhams, according to many texts and ijma, as quoted be al Nawawi.16 Thus five uqiyyah equals 200 dirhams. It seems, however, that silver currency was predominantly used by Arabs at the time of the Prophet (p),17 so the sayings determine nisab and rates on silver currency. These are not disputed by Muslim scholars.18

Dangane da kuɗin zinariya (dinari), ba mu da hadisai masu ƙayyade nisabinsa, ko kuma babu hadisai masu ƙarfi da sanannu kamar waɗanda suka shafi azurfa. Saboda haka ba a yarda a kan nisabin zinariya gaba ɗaya ba, amma mafi yawan malamai suna ra'ayin cewa nisabin zinariya dinari 20 ne. An ruwaito daga al-Hasan al-Basri sau ɗaya cewa dinari 40 ne, sau ɗaya kuma cewa dinari 20 ne.19 Nisabin zinariya ya bambanta da na azurfa, sai dai bisa ra'ayin Taus, wanda ke auna zinariya da azurfa. Saboda haka, bisa ra'ayinsa, adadin zinariya wanda darajarsa ta kai dirhami 200 shi ne nisabin.19 Irin wannan ra'ayi an ruwaito shi daga 'Ata al-Zuhri, Sulaiman bin Harb, Ayyub da al-Sakhtiyani.20

As for gold currency (dinar) we have no sayings determining its nisab, or at least not as strong and commonly known sayings as those about silver. Hence the nisab of gold is not agreed upon unanimously, but the great majority of scholars are of the opinion that nisab on gold is 20 dinars. It is reported from al Hasan al Basri once that it is 40 dinars, and once that it is 20 dinars.19 Nisab on gold is independent from that on silver, except according to Taus, who evaluates gold by silver. Hence, according to him, an amount of gold whose value is 200 dirhams is the nisab.19 A similar view is also reported from 'Ata al Zuhri, Sulaiman bin Harb, Ayub and al Sakhtiani.20

Ra'ayin mafi yawan malamai yana samun goyon baya ne daga waɗannan dalilai:

The opinion of the majority is supported by the following points:

1. Wasu hadisai ne da babu ɗaya daga cikinsu da ya tsira daga suka, amma idan aka haɗa su tare, suna ƙarfafa juna. Daga cikinsu akwai hadisin da Ibn Majah da al-Daraqutnii (shafi na 199) suka ruwaito daga Ibn 'Umar da 'Aishah cewa Annabi ﷺ yana karɓar rabin dinari a kan kowace dinari 20.

Wasu suna ganin cewa ra'ayin al-Hasan, a wata riwaya daga gare shi, cewa nisabin zinare shine dinari 40, yana samun goyon baya daga maganar da aka ruwaito daga 'Amr bin Hazm, cewa Manzon Allah ﷺ ne ya rubuta masa. Wannan wasiƙa tana ci gaba, bayan ambaton nisabin azurfa, da cewa: "kuma akan kowane dinari 40 akwai dinari daya da za a bayar."36 Ana iya karyata wannan hujja cikin sauki ta hanyar nassin da aka kawo kansa, wanda a bayyane yake magana akan adadin zakka ba akan nisabi ba.

Some argue that al Hasan's opinion according to one version of the report from him-- that nisab is 40 dinars, may be supported by the saying from 'Amr bin Hazm that the Prophet (p) wrote for him. That letter continues, after the mention of the nisab of silver, "and on each 40 dinars there is due one dinar."36 One can easily disprove this argument by the very text cited, which talks obviously about the rate of zakah and not about nisab.

Yana da muhimmanci, domin a kammala fahimtar zakkar zinare da azurfa, a gano ainihin darajar dirhami na azurfa da dinari na zinare a yau. Ta hakan ne za a iya tantance daidai da kuɗin yau na nisabi. Malamai da dama, na farko da na ƙarshe, sun yi ƙoƙarin gano ainihin adadin dirhami da dinari. Daga cikinsu akwai Abu 'Ubaid a cikin al-Amwal,37 al-Baladhuri a cikin Futuh al-Buldan,38 al-Khattabi a cikin Ma'alim al-Sunan,39 al-Mawardi a cikin al-Ahkam al-Sultaniyyah,40 al-Nawawi a cikin al-Majmu'41, al-Maqrizi a cikin Ancient Islamic Currencies,42 Ibn Khaldun a cikin Muqaddimah,43 da wasu da dama.

It is essential in order to complete the picture of zakah on gold and silver to find out how much, exactly, is the dirham of silver and the dinar of gold worth today. We can then determine the current equivalent of nisab. Many scholars early and late, have attempted to find out the exact quantity of the dirham and dinar. They include Abu 'Ubaid in al Amwal,37 al Baladhari in Futuh al Buldan,38 al Khattabi in Ma'alim al Sunan39, al Mawardi in al Ahkam al Sultaniyah,40 al Nawawi in al Majmu'41, al Maqrizi in Ancient Islamic Currencies,42 Ibn Khaldun in the Introduction,43 and several others.

Ibn Khaldun ya taƙaita cewa, "Ya kamata a sani cewa an yi ittifaqi baki ɗaya tun farkon zamanin Musulunci, zamanin Sahabbai da Tabi'ai, cewa dirham a Shari'a shi ne wanda goma daga cikinsu suke daidai da nauyin dinari bakwai na zinariya. Uqiyyah kuma tana da 30"

Ibn Khaldun summarizes, "One must realize that it is unanimously agreed upon since the early ages of Islam, the era of the Companions and Followers, that the dirham in Shari'ah is that ten of which equal in weight seven mithqal of gold. Uqiyyah is 30

…dirhami. Saboda haka, nauyin dirham na azurfa ya zama kashi bakwai cikin goma na nauyin dinari na zinari. Dinari ɗaya na tsantsar zinari yana daidai da hatsin alkama guda 72 masu matsakaicin nauyi; don haka, dirham ɗaya yana nauyin hatsi hamsin da biyar. Duk waɗannan ma'auni an tabbatar da su ta hanyar yarjejeniya ɗaya." Dinari [wanda shi ne mithqal] bai canja ba tun zamanin kafin Musulunci.

dirhams. Consequently, the weight of a dirham of silver equals seven-tenths the weight of a dinar of gold. One dinar of pure gold equals 72 grains of rye of average weight; thus, one dirham weighs fifty-five grains. All these measures are affirmed by unanimous agreement." The dinar [which is the same as a mithqal] did not change from the era before Islam.

Duk da haka, kuɗaɗen Musulunci, bisa ga nauyin da aka ambata a sama, an yi amfani da su a fadi mai yawa, tun zamanin Halifan Umayyawa 'Abd al Malik bin Marwan. A wannan lokaci, akwai dirhami daban-daban masu nauyi daban-daban, sai ya haɗa su guda ɗaya, bisa ga yawan rabo da aka ambata a sama. An yi canje-canje a cikin sassaƙa-sassaƙan dirhami da dinari da aka yi bayan 'Abd al Malik a ƙasashe da dama, don haka ma'anar da Ibn Khaldun ya ambata a sama ta zama ta ka'ida kawai, kuma mutane sun wajaba su gano rabon da ke tsakanin kuɗaɗensu na gida da waɗannan ma'anoni wajen tantance nisab da sauran ma'aunan Shari'a.

Yanzu ana amfani da takardar kuɗi galibi a cikin ciniki a dukkan ƙasashe, kuma zinariya da azurfa sun ɓace daga yawo a matsayin kuɗi. To menene nisab ɗin takardar kuɗi? Shin na azurfa ne ko na zinariya? A bayyane yake cewa dinari 20 na zinariya (gram 85)

Paper currency is now predominantly used in transactions in all countries, and gold and silver have disappeared from circulation as currencies. What is, then the nisab of paper money? Is it that of silver or gold? It is apparent that 20 dinar of gold (85 grams)

da kuma dirhami 200 na azurfa (gram 595) ba su ƙara daidai da juna a ƙima ba kamar yadda suke a zamanin Annabi ﷺ.

and 200 dirhams of silver (595 grams) are no longer equal in value to each other as they were at the time of the Prophet (p).

Ana sa ran cewa, tunda wannan al'amari ne na tunanin ɗan adam, wasu malamai za su fi karkata zuwa ga ɗaukar nisab na azurfa a matsayin mafi dacewa ga kuɗin da ba na ƙarfe ba, saboda an ƙayyade shi a fili ta Sunnah da ijma'i, kuma shi ne mafi ƙarancin cikin biyu a darajar yau, don haka amfani da shi a matsayin nisab zai fi amfanar talakawa. Wataƙila shi ya sa ake yawan amfani da shi a ƙasashe kamar Masar, Saudiyya, ƙasashen Gulf, Indiya da Pakistan.52 Wasu malamai kuma sun fi ganin nisab na zinariya ya fi dacewa, saboda darajar zinariya ba ta canza a tsawon ƙarnuka kamar yadda darajar azurfa ta canza ba.53 Malaman da suka goyi bayan nisab na zinariya sun haɗa da marigayi Abu Zahrah, Khallaf, da Hasan.54 Ana iya tallafawa wannan ra'ayi ta hanyar kwatanta nisab na zinariya da nisab na raƙuma, tumaki, da amfanin gona, domin a farashin yau ana ganin nisab na zinariya ya fi kama da nisab na sauran nau'o'in dukiya fiye da nisab na azurfa. Raƙuma biyar ko 40

It is expected that since this is a matter of human reasoning, some scholars will be inclined to consider the nisab of silver most appropriate for non-metal money because it is determined explicitly by Sunnah and ijma', and it is the smaller amount of the two in today's value, so using it as nisab would be of more benefit to the poor. This is perhaps why it is commonly used in countries like Egypt, Saudi Arabia, the gulf states, India, and Pakistan.52 Other scholars tend to consider the nisab of gold more appropriate because the value of gold did not change through the centuries as much as did the value or silver.53 Scholars favoring gold nisab include the late Abu Zahrah, Khallaf, and Hasan.54 This view can be supported by comparing nisab on gold with nisab on camels, sheep, and crops, because one finds that under today's prices, the nisab of gold is more comparable to nisab on other items of wealth than the nisab of silver. Five camels or 40

Tumaki suna da daraja da ta kusa da gram 85 na zinari, yayin da gram 595 na azurfa ba zai iya kaiwa farashin raƙumi ɗaya ba. Waliyullah al-Dahlawi a cikin littafinsa Hujjat Allah al-Balighah ya ce: "An kiyasta nisab na azurfa a uqiyyah biyar saboda hakan ya isa ga mafi ƙarancin iyali su rayu shekara guda, a farashi mai ma'ana da kuma tsarin abinci na matsakaici."55 Shin za mu iya samun wata ƙasa a yau wadda darajar 595

Darajar kuɗi ba ta tsayuwa; tana hawa tana sauka lokaci-lokaci bisa ga abubuwa da dama. Ainihin darajar kuɗi ita ce ƙarfin sayensa,56 kuma dalilin da ya sa kuɗin takarda ya yi nasara shi ne saboda yana da ƙarfin saye. Mun lura cewa kuɗin azurfa ya ragu a daraja har ya sa nisabin azurfa ya zama ƙasa ƙwarai, idan aka kwatanta da nisabin sauran dukiya. Wannan shi ne dalilin da ya sa na fi son amfani da daidai da nisabin zinariya ga kuɗin takarda. Me zai faru idan darajar zinariya ta ragu sosai? Shin za mu iya gano ma'auni mai tsayayye kuma madaidaici da za a iya amfani da shi a matsayin nisabin kuɗi? Wasu na iya duba nisabai da ake amfani da su a kan sauran abubuwa, kamar dabbobi, amfanin gona, ko 'ya'yan itace, waɗanda darajarsu na iya zama mafi tsayayye fiye da ta kuɗi.

The value of money is not fixed; it goes up and down from time to time in accordance with many variables. The real value of money is its purchasing power,56 and the only reason paper currency could succeed was because it has purchasing power. We noted that silver money decreased in value to the extent that made silver nisab extremely low, compared to nisab on other items of wealth. That is the reason I prefer to use the equivalent of the nisab on gold for paper money. What would happen if the value of gold declined drastically? Can we discover a standard and stable measurement that can be used as a nisab for money? Some may look to nisabs applicable on other items, such as animals, crops, or fruits, whose value may be more stable than that of money.

Ƙarin fahimta a nan shi ne cewa nisab na amfanin gona (wasq biyar) yana da ƙanƙanta sosai idan aka kwatanta da nisab na dabbobi. Ana iya bayyana hakan ta waɗannan dalilai: Na farko, falalar Allah tana bayyana sosai a noma, inda rawar ɗan adam ta fi ƙanƙanta fiye da yadda take a sauran hanyoyin samun dukiya. Allah yana cewa: {don su ci daga 'ya'yanta da abin da hannayensu suka yi. Shin, ba za su yi godiya ba?} Na biyu, mutum ba zai iya rayuwa ba tare da abin da ƙasa ke fitarwa na amfanin gona da 'ya'yan itatuwa ba, yadda zai iya rayuwa ba tare da dabbobi don abinci ba. An sanya nisab na amfanin gona ya zama ƙasa domin a samu zakka mai yawa da za ta amfani mabuƙata. Na uku, amfanin gona da 'ya'yan itatuwa suna da alaƙa da ƙasa kamar yadda riba take da alaƙa da jari. Yayin da zakka a kan shanu, raƙuma da tumaki ake karɓa daga jari da riba tare, ana karɓar zakka a kan amfanin gona da 'ya'yan itatuwa daga riba kawai.

The immediate observation on nisab of crops (five wasq) is that its current value is very low in relation to nisab on livestock. This may be explained by the following points: First, the bounty of God is more apparent in agriculture, where the human role is relatively less than in generating other forms of wealth. God says, "that they may enjoy the fruits of this artistry. It was not their hands that made this; will they not then give thanks?"57 Second, humanity cannot survive without what comes out of the soil as crops and fruits the way they can do without animals for food. Nisab on crops is made low in order to provide larger proceeds of zakah to benefit the needy. Third, crops and fruits are to land as profit is to capital. While zakah on cows, camels, and sheep is obligated on the capital and profit together, zakah on crops and fruits is only taken from the profit.

Don't Hausa translation: "Domin a rama wannan bambanci, ana sanya nisabi ya zama ƙasa, sannan a sanya adadin zakka ya zama babba."

To compensate for that difference, nisab is made low and the zakah rate is made high.

Idan nisabin amfanin gona ba shi ne kusancin da ya dace ba, to nisabin dabbobi na iya zama wani madadin. Da farko, dole ne a yi watsi da nisabin shanu, domin ba a wajabta shi da nassi bayyananne ba. Nisabin raƙuma da tumaki kuwa an wajabta su a cikin nassoshi waɗanda ba a yi musu jayayya ba, kuma ijma'i ya tabbatar da su. Shin za a iya ɗaukar darajar raƙuma biyar ko tumaki 40 a matsayin nisabin kuɗi?

If nisab on crops is not adequate approximation, then the nisab on livestock may be another alternative. To start with, the nisab on cows must be disregarded because it is not obligated by a clear-cut text. Nisab on camels and sheep are obligated in noncontroversial texts and are confirmed by ijma'. Can we take the value of five camels or 40 sheep as the nisab on money?

Don amsa wannan tambaya dole ne mu fara duba ko nisabin raƙuma da tumaki ya yi daidai da nisabin kuɗin azurfa a zamanin Annabi (ﷺ). Wani babban malami, al-Sarakhsi, a cikin al-Mabsut, yana bayar da hujja cewa amsar wannan tambaya tabbatacciya ce.

To answer this question we must first consider whether the nisab of camels and sheep equalled the nisab of silver money at the time of the Prophet (p). A leading scholar, al Sarakhsi, in al Mabsut, argues that the answer to this question is affirmative.

Ana kiyasin cewa ɗan raƙumi mace mai shekara ɗaya ana kimanta darajarta a kusan dirhami 40, kuma tunkiya ɗaya a dirhami biyar. Saboda haka, raƙumi biyar ya kamata su yi daidai da dirhami 200 na azurfa.58 Amma a baya mun ambata cewa Ibn al Humam a cikin al Fath da Ibn Nujaim a cikin al Bahr duka sun yi nazari mai zurfi kan hujjar marubucin al Mabsut. Sun kwatanta ta da wata magana da aka ruwaito a cikin ingantaccen tarihin hadisai na al Bukhari, wadda ke nuna cewa bambancin darajar raƙumi a shekara ɗaya an kimanta shi da Manzon Allah ﷺ a matsayin tumaki 2 ko 20

A one-year-old she-camel used to be valued at about 40 dirhams, and one sheep at five dirhams. Thus, five camels should equal 200 dirhams of silver.58 But we mentioned earlier that Ibn al Humam in al Fath and Ibn Nujaim in al Bahr both critically investigate the argument of the author of al Mabsut. They contrast it with a saying reported in the correct collection of al Bukhari, which indicates that the difference in value of one year of age in camel is estimated by the Messenger (p) at 2 sheep or 20

dirhami. Wannan magana ce bayyananniya wadda ta saba wa lissafin Sarakhsi.59 Bisa ga wannan hadisi ingantacce, dabbobi arba'in (tumaki 40) a zamanin Annabi (ﷺ) sun kai dirhami 400, wato sau biyu na nisabin azurfa.

dirhams. This is an explicit text that contradicts the calculation of Sarakhsi.59 According to this authentic saying, 40 sheep equalled at the time of the Prophet (p) 400 dirhams, that is, twice as much as the nisab of silver money.

Kuɗin takarda kuɗi ne na fiat (kuɗin da ba a tallafa shi da wani abu mai daraja ba), wanda gwamnati ko wata hukuma da gwamnati ta ba izini ce ke buga shi, kuma ana yawo da shi a tsakanin mutane don amfani da shi a cinikayyarsu. Irin wannan kuɗi ana amfani da shi a ko'ina cikin duniya, kuma ta hanyarsa ake gudanar da ciniki da yawa na cikin gida da na ƙasashen waje. Ana amfani da kuɗin takarda a matsayin hanyar musayar kaya da ayyuka, a matsayin ajiyar daraja, a matsayin ma'auni na ƙimar abubuwa a nan gaba, da kuma a matsayin hanyar tantance ƙimar hada-hadar kuɗi.60

Paper money is fiat money, printed by the government or a government-authorized body and circulated among people for use in their transactions. This kind of money is commonly used all over the world, via which many national and international transactions take place. Paper money is used as a means of exchange, a store of value, a measure of future values, and a means of evaluating financial transactions.60

Kuɗin takarda ya samu ci gaba a kan lokaci daga kasancewa mai canzawa zuwa kuɗi wanda ba a iya canza shi zuwa kayan daraja ba.

Paper money evolved through time from obligatory convertibility to nonconvertibility.

A farkon zamaninsa, kuɗin takarda ya fara ne a matsayin takardun IOU (I.O.U.) da bankuna ke bayarwa, waɗanda ke tabbatar da cewa za a iya musanya su da adadin zinariya ko azurfa da aka ƙayyade. Bankuna suna da wajibci su canza waɗannan takardun IOU zuwa zinariya ko azurfa duk lokacin da aka nemi hakan. Yayin da lokaci ya ci gaba, injinan banki sun sami damar yin tasiri a kan gwamnati, har suka samu izinin riƙe ajiyar zinariya da azurfa kaɗan kawai a madadin takardun IOU da aka bayar. Gwamnatoci kansu sun shiga harkar samar da kuɗin takarda saboda ya zama abin samun riba mai yawa. Da farko, gwamnatoci sun bayar da kuɗin takarda bisa ajiyar ƙarfe mai daraja kaɗan, sannan tsarin izinin gwamnati da aka ba bankunan tsakiya ya ba su damar fitar da wani adadi na kuɗin takarda. Ta haka ne muka shiga zamanin rashin musanyawa, inda kuɗaɗen ƙasashe suka zama dole kuma ba za a iya musanya su da zinariya ko azurfa ba a cikin iyakokin kowace ƙasa.61

In its early stage, paper money took the form of I.O.U's issued by banks, that guaranteed their substitution for fixed amount of gold or silver. Banks were obliged to convert these I.O.U.'s into gold or silver on demand. As time went on, the banking machinery was able to influence the government and gain permission to hold only partial reserves of gold and silver against issued I.O.U.'s. Governments themselves went into the business of producing paper money because it seemed lucrative. At first governments issued paper money on partial precious metal reserves to the system of government authorizations given to central banks to issue a certain quantity of paper money. Thus we entered the phase of non-convertibility, where national currencies become compulsory and non-convertible to gold or silver within the borders of each country.61

Lalle, ba mu sa ran samun wata fatawa game da zakkar kuɗin takarda a zamanin farko na Musulunci ba, domin kuɗin takarda wata ƙirƙira ce ta 'yan ƙarnukan nan kaɗai. Malaman zamani suna duba wannan kuɗi ta fuskoki daban-daban, kuma suna bayyana ra'ayoyi daban-daban game da wajabcin zakkarsa. Shaikh 'Alaish, wani Malikiyya a Masar, ya ce kuɗin takarda ba ya kama da dinari da dirhami, saboda haka ba ya wajaba a yi zakka a kansa.62 Wasu Shafi'iyya suna ƙara sharaɗi don wajabcin zakkar kuɗin takarda, wato a canza kuɗin takarda zuwa zinari da azurfa a zahiri.63 Ƙungiyar malaman da suka rubuta littafin al-Fiqh 'ala al-Madhahib al-Arba'ah sun rubuta cewa:64

Obviously, we do not expect to find any opinion about the zakatability of paper money in the early generations of Islam because paper money is an invention of the last few centuries. Contemporary scholars look at this money from different angles and express different opinion about its zakatability. Shaikh 'Alaish, a Malakite in Egypt, says paper money is unlike dinars and dirhams and consequently not zakatable.62 Some Shafi'ites add a condition for the zakatability of paper money, the actual conversion of paper money into gold and silver.63 The group of scholars who authored the book al Fiqh 'ala al Madhahib al Arba'ah write:64

1. Shafi'iyya suna ganin cewa kuɗin takarda tamkar takardun bashi ne da ke wakiltar basussukan bankunan da suka fitar da su. Tun da bankin yana da cikakken ikon biyan bashin, dokokin zakka a kan bashi suna aiki a kansa.

1. Shafi'ites consider paper money to be drafts representing debts of the issuing banks. Since the bank is fully capable of payment, the rules of zakah on debts apply.

Wannan kuɗin da aka tsara yana da zakka.

This draft is zakatable.

2. Malamai Hanafiyya suna ganin cewa kuɗin takarda ɗaukar haƙƙi ne a kan banki wanda ke yawo tsakanin mutane. Suna da zakka.

2. Hanafites consider paper money to be claims on the bank that circulate among individuals. They are zakatable.

3. Malikawa suna ganin cewa kuɗin takarda a cikin waɗannan takardun banki wata hanya ce ta musaya, wadda take wakiltar zinariya da azurfa, kuma ana iya canza ta zuwa waɗannan karafuna a duk lokacin da aka buƙata. Suna ganin cewa ana wajabta zakka a kansu. 4. Hanbalawa suna ganin cewa kuɗin takarda ba a wajabta zakka a kansa ba sai an canza shi zuwa zinariya ko azurfa, sannan sharuddan wajabcin zakka na zinariya da azurfa su yi aiki a kansa.

3. Malikites find in these bank notes a means of exchange, representing gold and silver, convertible into these metals on demand. They are zakatable 4. Hanbalites consider paper currency not zakatable until it is converted into gold or silver, and then the conditions of zakatability of gold and silver apply.

Sharuɗɗa huɗu ake buƙata don wajabcin zakka a kan kuɗi:

Four conditions are required for the zakatability of money:

1. Nisab: Sharadin farko shi ne cewa adadin kuɗin ya zama aƙalla daidai da nisab.

1. Nisab The first condition is that the amount of money should be at least equal to nisab.

Duk abin da ya kasa nisabi ba shi da zakka, domin mai shi ba a ɗauke shi a matsayin mai wadata ba. Nisabin zinariya daidai yake da gram 85 na tsantsar zinariya, wanda ya yi daidai da dinari 20.

Anything that is below nisab is exempted from zakah, since the owner is not considered rich. nisab on gold is the equivalent of 85 grams of pure gold, which equals 20 dinar.

A kan azurfa, nisabi shi ne gram 595, wanda yake daidai da dirhami 200 da aka ambata a hadisi, kuma an tattauna nisabi a kan kuɗin takarda a cikin ƙaramin sashe da ya gabata.

On silver, nisab is 595 grams, which is equal to the 200 dirhams mentioned in the saying, and nisab on paper currency was discussed in the previous subsection.

Shin wajibi ne mai mallakar ya zama mutum ɗaya ne?

Is it necessary that the owner be one person?

ولنأخذ مثال الشراكة أو الشركة، التي يكون مالكوها عدة أفراد، ويكون للشركة أموال نقدية تبلغ أكثر من النصاب، لكن نصيب كل شريك من النقد أقل من النصاب. فعند أبي حنيفة ومالك، لا يكون الشركاء مكلفين بالزكاة إلا إذا بلغ نصيب كل واحد منهم وحده النصاب أو أكثر. أما الشافعي فيعامل هذا المال المشترك كوحدة واحدة، ويرى وجوب الزكاة فيه إذا بلغ المجموع النصاب على الأقل. وسبب هذا الاختلاف في الرأي هو عموم لفظ قول النبي ﷺ: "ليس فيما دون خمس أواقٍ صدقة". فهذا النص لا يحدد ما إذا كانت هذه الأواقي الخمس (مئتا درهم) تعود لمالك واحد أو لأكثر من مالك، غير أنني أضيف أن العلة التي من أجلها كان النصاب شرطاً لوجوب الزكاة هي إعفاء أصحاب القليل من المال. وهذا قد يدل على أن النصاب ينبغي أن يُطبَّق على المالك الواحد، إذ لو لم يكن كذلك لفقد فائدته ومعناه.

Take the example of a partnership or a corporation, in which the owners are several individuals and the company has cash assets of more than nisab, but the share of each partner of the cash money is lass than nisab. According to Abu Hanifah and Malik, partners are zakatable only if the share of each one alone is nisab or more. Al Shafi'i treats this common property as one unit and considers it zakatable if the total is at least nisab. The reason for this difference in opinion is the general terminology of the saying of the Prophet (p), "On that which is lass than five uqiyyah there is no sadaqah due." This text leaves undetermined whether these five uqiyyah (200 dirham) belong to one owner or more, but I may add that the very reason for which nisab is a condition of zakah is to exempt owners of small quantities. This may indicate that nisab should perhaps be applied to one owner, since otherwise it loses its virtue.

Domin mu kammala nazarinmu game da zakkar zinariya da azurfa, dole ne mu fahimci zakka a kan kayan amfani, kayan ado, abubuwan ado na zane, siffofi (mutum-mutumi), da kayan adon maza da mata da aka yi da zinariya da azurfa.

In order to complete our study of zakah on gold and silver, we must understand zakah on utensils, ornaments, decorative objective, statuery, and men and women's jewelry made of gold and silver.

Babu wata takaddama a tsakanin malaman Musulunci cewa duk lokacin da aka yi amfani da zinariya da azurfa ta hanyar da aka haramta, to suna wajaba a biya musu zakka. An ruwaito maganganu ingantattu kuma daidai da suka hana amfani da zinariya da azurfa a matsayin kayan girki da na cin abinci, saboda hakan alama ce ta rayuwa mai alfarma da nuna isa, kuma yana cikin nau'in tara dukiya ba tare da amfani da ita ba.80

It is not disputed among Muslim scholars that whenever gold and silver are used in a forbidden manner they are subject to zakah. Authentic and correct sayings are reported which forbid the use of gold and silver as kitchen and dining utensils because that is a feature of a lavish and ostentatious way of living and constitutes a form of hoarding.80

Ibn Qudamah, author of al-Mughni, explains: "Whatever is prohibited for use is also prohibited for decoration," whether such utensils and decorative objects are owned by men or by women. Women's jewelry is permitted on the grounds that women wear it for their husbands. This need cannot be extended to utensils and other ornaments. Additionally, statues are prohibited regardless of the metal or stone they are made from. If they are made of gold or silver, the grounds for their prohibition are doubled. Ibn Qudamah adds: "Once this is realized, ornaments and utensils are indisputably zakatable, if they reach the nisab either alone or when added to other owned gold and silver."82 The author of al-Mughni attributes to some Hanbalites the opinion that the market value of such items should be considered and not only their weight, because of the high artistic value incorporated in them.83

The author of al Mughni explains, "Whatever is prohibited for use is also prohibited for decoration," no matter whether such utensils and decorative objects are owned by men or women. Women's jewelry is allowed on the grounds that women wear it for their husbands. This need cannot be extended to utensils and other ornaments. Additionally, statues are prohibited regardless of the metal or stone they are made from. If they are made of gold or silver, the grounds for their prohibition is doubled. Ibn Qudamah adds, "Once this is realized, ornaments and utensils are indisputably zakatable, if they reach nisab either alone or when added to other owned gold and silver."82 The author of al Mughni attributes an opinion to some Hanbalites that the market value of such items should be considered and not only their weight, because of the high artistic value incorporated in them.83

Maza an haramta musu sanya kayan adon da aka yi da zinariya, da azurfa, ko wani abu makamancinsu, sai dai zobe na azurfa mai sauƙi, wanda halal ne.84 Saboda haka kayan adon maza suna ƙarƙashin zakka idan sun kai nisabi, domin amfani da kayan ado ga maza ba a ɗaukarsa a matsayin biyan wata buƙata ta halitta kamar ta mata.85 An wajabta zakka a kan kayan adon maza don tunatarwa game da kuskuren mallakar su, da kuma buƙatar mayar da darajarsu zuwa amfani mai amfani. Amma amfani da zinariya ga maza an haramta shi gaba ɗaya, sai dai a abubuwan da ake buƙata kamar amfani da ita wajen rawani haƙori, cike haƙori, ko a matsayin maye gurbin hanci da ya karye ko kunne da aka yanke.

Men are forbidden to wear jewelry made of gold, silver, or any other substance, except for a plain silver ring which is permissible.84 Men's jewelry is thus subject to zakah if it reaches nisab, because the use of jewelry by men is not considered a satisfaction of a natural need like that of women.85 Zakah is obligated on men's jewelry as a reminder of the error of owning and of the need to put its value back into productive use. As for the use of gold by men, it is prohibited completely, except for such necessities as its use as caps for teeth, tooth filling, or as a substitute for a broken nose or a cut ear.

Abu Daud ya ruwaito daga 'Abd al-Rahman bin Tarafah cewa "hancin kakansa, 'Arfajah bin Sa'd, ya yanke a ranar al-Kilab. Ya sanya hanci na azurfa na wucin gadi, amma ya lalace ya fara wari. Sai Annabi ﷺ ya umarce shi ya sanya hanci na zinariya." Ahmad ya ce, "Ana halatta a lokacin larura a daure hakora da zare na zinariya, idan ana tsoron hakora za su fado." Duk wani amfani da zinariya ga maza kuma haramun ne, kuma ana wajabta zakka a kansa. Ya kamata mu fahimci, duk da haka, cewa ya fi a duba darajar kayan adon maza ba nauyinsa kawai ba, saboda darajar da aikin sana'a ke kara masa. Da zarar darajar wannan kayan adon ta kai daidai da gram 85 na zinariya, to ana wajabta zakka a kansa.

Abu Daud reports from 'Abd al Rahman bin Tarafah that "the nose of his grandfather, 'Arfajah bin Sa'd, was severed the day of al Kilab. He got an artificial nose made of silver, but it got rotten and smelly. The Prophet ordered him to get a gold nose." Ahmad says, "It is all right in cases of necessity to tie the teeth with gold thread, if it is feared the teeth may fall out." Any other use of gold by men is forbidden and is subject to zakah. We should recognize, however, that it is preferred to consider value and not only weight in the case of men's jewelry, because of the value added by the artistic labor. Once the value of this jewelry reaches the equivalent of 85 grams of gold, it becomes zakatable.

Kayan adon na mata da aka yi da abubuwan da ba zinariya ba ko azurfa ba, kamar lu'u-lu'u, lu'u-lu'u masu daraja da sauran duwatsu masu daraja da karafa, ba sa wajaba a zakkace su, saboda an tanadar da su don amfanin mace na kanta da na halal, kamar yadda God ya tsara: "Kuma domin ku fitar daga cikinsu kayan ado da za ku sa," 86 kuma ba a ɗaukar su a matsayin dukiya mai girma. Wasu fitattun malaman Shi'a na Ahlul Bait sun sabawa wannan ra'ayi, suna ganin cewa duk kayan adon mata da darajarsu ta kai nisab, to suna wajaba a zakkace su, bisa dalilin cewa lu'u-lu'u kayan dukiya ne masu daraja, kuma God ya ce: "Ku karɓi sadaka daga dukiyarsu." Sun nuna cewa kalmar "dukiyarsu" a cikin wannan ayar tana cikin jam'i, kuma ana danganta ta ga Musulmi, ma'anar ayar gabaɗaya kuma tana nufin a karɓi daga dukiyar kowannensu.

Women's jewelry made of other than gold and silver, such as pearls, diamonds, and other precious stones and metals are not zakatable, because they are designated for personal and lawful use by women, as determined by God, "And that ye may extract therefrom ornaments to wear,"86 and are not considered growing assets. Some leading Shi'ite scholars of Ahl al Bait disagree and consider any women's jewelry that reaches nisab in value is subject to zakah on the grounds that are jewels valuable items of wealth, and God says, "Out of their wealth take a sadaqah." They indicate that the words "their wealth" in this verse are in the plural, attributed to Muslims, and the general implication of the verse means take from the wealth of each one of them.

Jewels na mata, duwatsu masu daraja, da karafa sun kasance cikin ma'anar wannan kalma ta gabaɗaya na dukiya.87 Yawancin malamai sun ce ko da an karɓi cewa ayar tana da ma'ana ta gabaɗaya, dole ne a amince cewa Sunnah ta takaita ma'anar ayar ga dukiya mai tasowa kawai ko dukiya da ke da damar tasowa. Don haka, tasowa ta zahiri ko ta yuwuwa ita ce dalilin wajabcin zakka, ba daraja ta abu ba.88 Waɗannan kayan ado yawanci ana samun su ne don adon kai, ba don tasowa ko saka hannun jari ba, muddin ba a ajiye su don tara dukiya ba.

Women's jewels, precious stones, and metals are items of wealth included in this general meaning.87 The majority of scholars argue that even if we accept the generality of the verse, we must recognize that Sunnah restricts the meaning of the verse to only growing wealth or wealth with growth potential. Thus, actual or potential growth is the reason for zakatability and not the precious nature of the item.88 These jewels are usually obtained for personal ornamentation and not for growth or investment, as long as they are not kept for the purpose of hoarding wealth.

A cikin wasiƙar sadaka da Annabi (p) ya aika, babu wani ambaton kayan adon mata na zinari da azurfa, kuma ba mu da wata nassi ingantacce, bayyananne, wanda ya wajabta zakka a kan wannan kayan adon ko ya keɓe shi daga zakka. Abin da muke da shi kawai wasu maganganu ne waɗanda ingancinsu da ma'anarsu suna cikin muhawara.89 Dalilin bambancin ra'ayi shi ne cewa wasu malamai suna la'akari da abin da aka yi kayan adon da shi. Zinari da azurfa duka suna da zakka a matsayin kuɗi, saboda haka waɗannan malamai suna ganin cewa kayan adon zinari da azurfa suma suna da zakka. Wasu malamai kuwa suna la'akari da aikin hannu da tsarin masana'antu da ake buƙata wajen yin kayan adon, da kuma canza ƙarfen daga yanayinsa na kuɗi zuwa kaya a shirye don amfanin kai wanda ke biyan buƙatar ɗabi'a ta mata. Don haka kayan adon yana kama da tufafi, kayan daki, da sauran kayan amfanin kai waɗanda aka yarda baki ɗaya cewa an keɓe su daga zakka.

In the letter on sadaqat sent by the Prophet (p) there is no reference to women's gold and silver jewelry, nor do we have any authentic, explicit texts which obligate zakah or exempt it on this jewelry. All we have is a few sayings whose authenticity and indications are controversial.89 The reason for the differences in opinion is that some scholars take into consideration the metal of which jewelry is made. Gold and silver are both zakatable as money, so these scholars consider gold and silver jewelry also zakatable. Other scholars consider the labor involved and the industrial process required to make jewelry and transform the metal from its monetary nature into a commodity ready for personal use that satisfies a natural need of women. Thus jewelry is similar to cloths furniture, and other personal objects that are unanimously exempt from zakah.

Bisa ga waɗannan malamai, kayan adon mata ba su da zakka. Waɗannan hukunce-hukuncen suna shafar kayan adon halal ne kawai. Kayan adon haram kuwa, duk malamai sun yi ittifaqi cewa suna da zakka. Saboda haka, akwai rukunin malamai biyu: waɗanda suke ganin cewa kayan adon suna da zakka kamar kuɗi, da waɗanda suke ganin ba su da zakka ko kuma suna da zakka amma da wasu sharuɗɗa.

According to these scholars, women's jewelry is not zakatable. These rulings apply only to lawful jewelry. Forbidden jewelry is unanimously zakatable. Accordingly, there are two groups of scholars, those who consider jewelry zakatable exactly like money, and those who consider them non-zakatable or zakatable within certain restrictions.

Al-Bayhaqi da wasu sun ruwaito daga 'Alqamah cewa matar Ibn Mas'ud ta tambaye shi game da kayan adonta na zinariya da azurfa. Ya amsa: "Idan sun kai dirhami 200, to suna wajaba a biya zakkarsu." Ta ce: "Ko zan iya bayar da zakkar su ga jikana marayi wanda nake jagorancinsa?" Ya ce: "Eh." Al-Bayhaqi ya yi sharhi: "Wannan ma an ruwaito shi kuma an danganta shi ga Annabi ﷺ, amma ba shi da tushe mai karfi."90 Haka kuma ya ruwaito daga Shu'aib bin Yasar cewa 'Umar ya rubuta wa Abu Musa cewa: "Ka umarci mata musulmi a yankinka su biya zakkar kayan adonsu."90 Amma wannan ba a ruwaito shi ta hanyar ingantacciyar hanya daga 'Umar ba.91 Ibn Abi Shaibah ya rawaito daga al-Hasan yana cewa: "Na sani cewa babu wani daga cikin Tabi'un (magadan Sahabbai) da ya ce kayan ado suna wajaba a biya zakkarsu."92

Al Baihaqi and others report from 'Alqamah the wife of Ibn Mas'ud asked him about her jewels. He replied, "If they reach 200 dirhams, they are zakatable." She said, "May I spend their zakah on my [orphaned] nephew whose guardian I am?" "Yes," he answered. Al Baihaqi comments, "This is also narrated and linked up to the Prophet (p), but it is unsupported."90 He also reports from Shu'aib bin Yasar that 'Umar wrote Abu Musa to90 "Instruct Muslim women in your area to pay zakah on their ornaments." But this is not authentically reported from 'Umar.91 Ibn Abi Shaibah quotes al Hasan as saying, "I know that none of the [four] Successors said that ornaments are zakatable."92

Al-Baihaqi ya ruwaito daga 'Aisha, "Babu laifi a saka kayan ado idan an biya zakkarsa,"93

Al Baihaqi reports from 'A'ishah, "It is all right to wear jewelry if its zakah is paid,"93

Amma muna da wani ingantaccen rahoto daga 'A'isha wanda ya saba wannan, kamar yadda za a gani daga baya. An ruwaito cewa 'Abdullahi bin 'Amr yana rubuta wa ma'ajinsa Salim umarni da ya biya zakkar kayan adon 'ya'yansa mata kowace shekara.94 Abu 'Ubaid ya ruwaito daga gare shi cewa ya ba 'ya'yansa mata uku kayan ado masu darajar dinare dubu shida.

But we have on hand a correct report from 'A'ishah contradicting this, as will be seen later. It is reported that 'Abd Allah bin 'Amr used to write his treasurer Salim instructions to pay zakah on the ornaments of his daughters every year.94 Abu 'Ubaid reports from him that he gave his three daughters ornaments worth six thousand dinars.

Yakan aika bawansa Jalid kowace shekara don ya biya musu zakkarsu.95

He used to send his slave Jalid every year to pay their zakah.95

Dukkan rahotannin da ke sama sarkokin isnadinsu suna cikin muhawara. Abu 'Ubaid ya ce, "Ba mu da wani ingantaccen rahoto game da zakkar kayan ado daga kowane daga cikin Sahabbai sai dai daga Ibn Mas'ud." Ibn Hazm ya ce, "Rahoton Ibn Mas'ud shi ne mafi inganci a ingancinsa." Daga cikin wadanda suka yi imani cewa kayan ado suna da zakka akwai Sa'id bin Musayyib, Sa'ad bin Jubair, 'Ata, Mujahid, 'Abd Allah bin Shaddad, Jabir bin Zaid, Ibn Shabrumah, Maimun bin Mahran, al-Zuhri, al-Thawri, Abu Hanifah da almajiran sa, al-Awza'i, da al-Hasan bin Hay.98

1. Ma'anar gaba ɗaya ta ayar, "Kuma akwai waɗanda suke tara zinariya da azurfa, ba sa ciyar da ita a hanyar Allah." Ka yi musu bushara da azaba mai raɗaɗi." Zinariya da azurfar da aka ambata a cikin wannan ayar sun haɗa da waɗanda ake amfani da su wajen ƙawa ta mata, haka kuma sun haɗa da kuɗi da sandunan ƙarfe masu daraja. Saboda haka, idan ba a biya zakka ba, mai ita zai kasance an yi masa alama da zafinta a Ranar Kiyama.

1. The general implication of the verse, "and there are those who hoard gold and silver and spend it not in the way of God. Announce unto them a most grevious penalty." Gold and silver mentioned in this verse include that which is used in women's ornaments as much as it includes money and bullion. Consequently, unless zakah is paid, the owner will be branded with its heat on the Day of Resurrection.

2. Ma'anar gaba ɗaya ta maganganun Annabi (ﷺ), "A kan azurfa, za a fitar da kashi ɗaya cikin huɗu na kashi ɗaya cikin goma; babu sadaka da ake bukata a kan abin da ya gaza uqiyyah biyar." Wannan yana nuna cewa azurfa tana wajaba a biya zakka a kanta da zarar ta kai uqiyyah biyar, haka nan nassoshin gaba ɗaya na zakka a kan zinariya suke, kamar "Babu mai zinariya da ba zai biya zakkarta ba . . . da sauransu."

2. The general meaning of the sayings of the Prophet (p), "On silver, one-fourth of one-tenth is obligated; no sadaqah is required on what is less than five uqiyyah." This implies that silver is zakatable once it reaches five uqiyyah, as do the general texts of zakah on gold, such as "There is no owner of gold that does not pay its zakah . . . etc.

3. Akwai wasu maganganu game da zakkar kayan ado musamman waɗanda wasu manyan malamai suke ganin sun inganta. Daga cikin waɗannan maganganu akwai kamar haka:

3. There are a few sayings about zakah on ornaments in particular that are considered correct by some leading scholars. Among these sayings are the following:

(a) Abu Daud ya ruwaito daga 'Amr bin Shu'aib, daga mahaifinsa, daga kakansa, cewa wata mace ta zo wajen Annabi ﷺ tare da 'yarta. A wuyan hannun 'yarta akwai wasu 'yan kulli biyu masu kauri na zinariya. Sai Annabi ﷺ ya tambaya, "Shin kina bayar da zakka a kan wannan?" Ta amsa, "A'a." "Shin yana faranta maka rai Allah ya rungume ka da kulli biyu na wuta a Ranar Tashin Kiyama?" ya yi gargadi. Mai ruwaitawa ya ce, "Sai ta cire su ta jefa wa Annabi ﷺ, tana cewa, Na Allah ne da Manzonsa."100

(a) Abu Daud reports from 'Amr bin Shu'aib from his father from his grandfather, that a women99 with her daughter came to the Prophet (p). On the wrist of her daughter were two thick bracelets of gold. the Prophet asked, "Do you give zakah on this? She replied "No." "Does it please you for God to embrace you with two bracelets of fire on the Day of Resurrection?" he warned. The narrator says, "She took them off and tossed them to the Prophet (p), saying, They belong to God and His Messenger."100

Ibn Hazm a cikin al-Muhalla ya rubuta, "Jabir bin 'Abd Allah da Ibn 'Umar sun ce, 'Babu zakka a kan kayan ado.' Wannan kuma ra'ayin Asma' 'yar Abu Bakr ne, kuma irin wannan ra'ayi an ruwaito shi daidai daga 'A'ishah. Wannan kuma ra'ayin al-Sha'bi ne, 'Amrah 'yar 'Abd al-Rahman, Abu Ja'far, da Muhammad 'Ali. An ruwaito shi daga Taus, al-Hasan, da Sa'id bin al-Musayyib. Akwai rahotanni biyu masu saɓani daga Sufyan al-Thawri, daya cewa kayan adon mata suna da zakka, daya kuma cewa ba su da zakka. Al-Qasim bin Muhammad (jikan 'yar'uwar 'A'ishah), Malik bin Anas, Ahmad bin Hanbal, da Ishaq bin Rahwayh sun ce kayan adon mata ba su da zakka. Wannan shi ne ra'ayin da ya fi shahara daga al-Shafi'i, a cewar al-Khattabi, kuma shi ne ra'ayin Abu 'Ubaid ma."

Ibn Hazm in al Muhalla writes, "Jabir bin 'Abd Allah and Ibn 'Umar said, "There is no zakah on ornaments " This is also the view of Asma' bint Abu Bakr, and similar view is correctly reported from 'A'ishah. This is also the opinion of al Sha'bi, 'Amrah bint 'Abd al Rahman, Abu Ja'far, and Muhammad 'Ali. It is reported from Taus, al Hasan, and Sa'id bin al Musayyib, There are two differing reports from Sufian al Thawri, one that women's jewelry is zakatable and one that it is not.104 Al Qasim bin Muhammad ('A'ishah's nephew), Malik bin Anas, Ahmad bin Hanbal, and Ishaq bin Rahwayh say that women's jewelry is not zakatable. This is the most famous opinion of al Shafi'i, according to al Khattabi,105 and it is the opinion of Abu 'Ubaid as well.

A ka'ida ita ce ba a wajabta zakka sai da nassi daga Shari'a, kuma babu nassi sahihi game da zakkar kayan adon mata, haka kuma babu qiyasi daidai ga hukunci da aka dogara da nassi sahihi. Bugu da ƙari, zakka tana wajaba ne a kan dukiya da take girma a zahiri ko a yuwuwa, kayan ado kuwa ba su zama haka ba. Kayan ado ana sa su ne don a sa su, ba don saka hannun jari ba. Qiyasi zuwa ga dabbobin amfanin kai yana bayyana a fili. Waɗannan dabbobi ba a biyan zakka a kansu ba, domin ba a amfani da su don girma.

In principle, people are not obligated to pay zakah without a text from Shari'ah, and there is neither an authentic text about zakah on women's jewelry nor a correct analogy to a ruling based on an authentic text. Moreover, zakah is obligated on actually or potentially growing wealth, and jewelry is neither. Jewelry is for wearing and do for investment. The analogy to animals for personal use is obvious. Those animals are not zakatable because they are not used for growth.

Har ila yau akwai ingantattun rahotanni daga wasu daga cikin sahabbai da ke nuna cewa zakka ba ta wajaba a kan kayan ado ba: Malik a cikin al-Muwatta' ya ruwaito daga al-Qasim bin Muhammad106 cewa 'A'ishah, matar Annabi ﷺ, ita ce mai kula da 'yan uwanta mata marayu. Suna sanya kayan ado, sai ta ba da zakka a kan kayan adon nasu.107 Haka kuma ya ruwaito daga Nafi' cewa 'yan matan 'Abdullahi bin 'Umar da bayinsa mata suna sanya kayan ado na zinariya, shi kuma bai biya zakka a kan kayan adon nasu ba.107 Ibn Abi Shaibah ya ruwaito daga al-Qasim cewa "An ajiye dukiyoyinmu a wajen 'A'ishah. Tana biyan zakka a kansu, sai dai kayan ado," kuma daga 'Amrah cewa "Mu marayu ne a karkashin kulawar 'A'ishah. Muna da kayan ado, kuma ba ta biyan zakka a kansu." Ibn Abi Shaibah da Abu 'Ubaid da wasu sun ruwaito irin wannan daga Jabir bin 'Abdullahi da Asma'u 'yar Abu Bakr, baya ga 'A'ishah da Ibn 'Umar.108 Ibn al-Zubair ya ruwaito daga Jabir cewa, "Babu zakka a kan kayan ado. Na ce, 'Yana iya kaiwa dinari dubu.' Ya amsa, 'Abin sanyawa ne ko abin aro ne.'" A wata riwaya ya ce, "Lalle wannan ya yi yawa." An ruwaito daga Asma'cewa ba ta saba biyan zakka a kan kayan ado ba, al-Shafi'i kuma ya kara da cewa, "An ruwaito shi ma daga Ibn 'Abbas da Anas bin Malik, amma ban sani ba ko ingantacce ne daga gare su. Ma'anar wadannan rahotanni ita ce babu zakka a kan kayan ado."109

There are also authentic reports from some Companions to the effect that zakah is not obligated on ornaments: Malik in al Muwatta' reports from al Qasim bin Muhammad106 that 'A'ishah, the wife of the Prophet (p) was the guardian of her orphaned nieces. They used to wear ornaments, and she did not give zakah on their ornaments.107 He also reports from Nafi that 'Abd Allah bin 'Umar's daughters and female slaves wore gold ornaments, and he did not pay zakah on their ornaments.l07 Ibn Abi Shaibah reports from al Qasim that "Our assets were kept with 'A'ishah. She used to pay zakah on them, except for the ornaments," and from 'Amrah that "We were orphans under the guardianship of 'A'ishah. We had ornaments and she did not pay zakah on them." Ibn Abi Shaibah and Abu 'Ubaid and others report similar things from Jabir bin 'Abd Allah and Asma bint Abu Bakr in addition to 'A'ishah and Ibn 'Umar.l08 Ibn al Zubair narrates from Jabir, "There is no zakah on ornaments. I said, 'It may be as much as a thousand dinars.' He answered, 'It is for wearing or lending.'" In another version he says, "Verily, that is too much." It is reported from Asma' that she did not use to pay zakah on ornaments, and al Shafi'i adds, "It is also reported from Ibn 'Abbas and Anas bin Malik, but I do not know whether it is authentic from them. The meaning of those reports is that there is no zakah on ornaments."109

Bayan an gabatar da ra'ayoyin malaman fiqhu daban-daban, zan iya cewa abin da ya fi karfi a hankali shi ne cewa zakka ba ta wajaba a kan kayan ado na zinariya da azurfa ba, a cikin wasu iyaka. Wannan ra'ayi yana dacewa da sharuddan gaba daya da ake bi wajen wajabta zakka. Wato, zakka tana wajaba ne a kan dukiyar da ke yin riba, ko a zahiri ko a yuwuwa, kamar kudi da kayan kasuwanci. Kayan adon mata kuwa ba a saye su ba don riba, a'a ana sa su ne don amfanin kai da kwalliya halal. Suna biyan bukatun mata na kansu, da sha'awoyi na dabi'a da Musulunci ya lura da su. Kayan adon zinariya da azurfa halal ne ga mata, amma ba halal ba ne ga maza. Saboda haka, kayan adon mata sun yi kama da tufafi masu tsada, kayan daki, da sauran kayan ado na kai wadanda suke halal a gare ta. Suna da kamanni sosai da kayan adon lu'u-lu'u, da lu'u-lu'u, da sauran duwatsu masu daraja, wadanda nassosin Alkur'ani suka halatta wa mace. Wadannan lu'u-lu'u, duwatsu masu daraja, da tufafi masu kima, malaman gaba-gaba sun yi ijma'i cewa ba a wajabta zakka a kansu ba, duk da tsadarsu.

After presenting the differing views of jurists, I may say that what seems to carry most weight is that zakah is not obligatory on jewelry, within certain limits. This opinion is consistent with the general conditions of zakatability. That is, zakah is compulsory on actually or potentially growing assets, such as money and business inventory. Women's jewelry is worn not for growth but for personal use and lawful ornamentation. It satisfies personal needs of women, natural desires which are taken into consideration in Islam. Gold and silver jewelry is lawful for women, while it is not for men. Hence jewelry for women is something like expensive clothes, furniture, and other sorts of personal ornaments that are lawful for her. It carries great similarities to jewelry made of pearls, diamonds, and other precious stones, which are made lawful for woman by the texts of Qur'an.116 These pearls, precious stones, and valuable clothes are exempt from zakah by the unanimous opinion of leading scholars, in spite of their high value.

Mun fahimci daga hadisin Annabi ﷺ cewa ba a wajabta zakka a kan dukkan nau'ikan dukiya ba, sai dai a kan abubuwan da ke yawaita. Gidajen da masu su ke zaune a cikinsu, da motocin sufuri na kansu, da kayan aiki, an keɓe su daga zakka ba tare da wata jayayya ba. Ko da malaman mazhabar Hanafiyya, waɗanda ke ganin zakka wajibi ce a kan kayan ado na zinariya da azurfa, sun yanke hukuncin cewa dalilin wajabcin zakka shi ne matsayin wata dukiya fiye da bukatun mutum, wadda aka tanada don riba.117

We realize from the Prophet's tradition that zakah is not required on all kinds of wealth, but only on growing items. Homes inhabited by their owners, means of personal transportation, and tools are indisputably exempt from zakah. Even the Hanfite jurists, who consider zakah obligatory on jewelry, have decided that the reason for zakatability is the position of an asset in excess of personal needs, that is designed for profit.117

1. Amfani da ayar nan "waɗanda ke tara zinariya da azurfa, ba sa kashe su a hanyar Allah . . . ." tare da fassarar cewa tara su ya haɗa da kayan adon mata, ba abin karɓa ba ne. Ayar tana magana ne a kan zinariya da azurfa da aka tanadar a matsayin kayan ado don amfanin kansu da jin daɗinsu. Babu wanda ya wajaba a zagaya da kayan adon nan a kashe su a hanyar Allah, sai dai a lokacin gaggawa.

1. The use of the verse "who hoard gold and silver and spend it not in the way of God . . . ." along with the interpretation that hoarding includes women's jewelry is not acceptable.125 The verse refers to gold and silver that are designated as jewelry for the personal use and enjoyment of women. No one requires that jewelry be circulated and spent in the way of God, except in emergencies.

2. Maganganun da waɗanda ke wajabta zakka a kan kayan ado suke amfani da su ma wasu suna musanta su, ta fuskar ingancinsu da kuma ta fuskar abin da suke nunawa.

2. The sayings used by those who obligate zakah on jewelry are also disputed by others from the point of view of their authenticity as well as from the point of view of their indications.

(a) Maganar farko, "kuma akwai kashi ɗaya cikin ɗari na kashi ɗaya a cikin azurfa," an amince da ita a matsayin ingantacciya, amma kalmar Larabci da aka yi amfani da ita don azurfa a cikin wannan magana ita ce "ar-riqqah," wadda ma'anarta a zahiri ita ce azurfar da aka yi ta a siffar tsabar kuɗi. Ba a amfani da kalmar a Larabci don kayan ado da aka ƙera ba.

(a) The first saying, "and there is one-fourth of a tenth due on silver," is agreed upon as correct, but the Arabic word used for silver in this saying is "al riqqah" which literally means silver that has been minted in the form of coins. The word is not used in Arabic for manufactured jewelry.

(b) Wasu daga cikin sauran maganganun ba a tabbatar da ingancinsu ba, har al-Tirmidhi ya iya cewa, "Babu wata magana da take daidai game da wannan batu."126 Ibn Hazm, wanda ya wajabta zakka a kan kayan ado na zinariya da azurfa, bai dogara da wadannan maganganu ba. A zahiri, ma ya saba da amfani da wadannan maganganu a matsayin hujja don wajabta zakka a kan kayan ado. Ya ce, "Wadanda suke ganin cewa zakka ta wajaba a kan kayan ado suna amfani da maganganu da riwayoyi masu rauni wadanda ba mu bukatar mu shagaltu da su."127 A hujjarsa, Ibn Hazm ya dogara ne kawai da ma'anoni masu fadi da ke cikin ainihin nassosin zakka a kan zinariya da azurfa. Duk da haka, bari in dan lura da silsilar wadannan maganganu.

(b) Some of the other sayings are not proven authentic, to the extent that al Tirmidhi could say, "No saying is correct on this question."126 Ibn Hazm, who obligates zakah on jewelry, does not depend on those sayings. He, in fact, disagrees with the very use of those sayings as arguments for obligating zakah on jewelry. He argues, "Those who see that zakah is required on jewelry use fumbling sayings and reports which we need not be occupied with."127 In his argument, Ibn Hazm depends only on the comprehensive implications of the basic texts of zakah on gold and silver. However, let me take time to review the chains of those sayings anyway.

Idan adadin kayan ado ya wuce abin da aka saba da shi kuma ya kai ga almubazzaranci, to abin da ya wuce haka yana da zakka. Wannan saboda an keɓe kayan ado daga zakka ne don ana amfani da su ne ga mata kamar yadda ake amfani da tufafi da kayan gida. Abin da ya wuce amfani na al'ada da matsakaici, to ko dai haramun ne, ko kuma aƙalla ana ƙyamarsa; a kowane hali Shari'a ba ta amince da shi ba. Al-Nawawi ya ce: "Abokan aikinmu na Shafi'iyya sun yi hujja da cewa kayan ado ana halatta su ne kawai a cikin iyakar almubazzaranci wanda ba a bayyana ba, amma idan ya kai iyakar almubazzaranci, to sai ya zama haram a cewar mafi yawan malaman shari'a daga Iraƙi."156 Ibn Hamid, wanda ɗan mazhabar Hanbali ne, ya ce: "Idan kayan ado ya kai ƙasa da dinari dubu ɗaya na mithqal, to halal ne."

If the quantity of jewelry exceeds the customary amount and reaches extravagance, the extra is zakatable. This is on the grounds that zakah is waived from jewelry because it is used by women just like clothes and household goods. What is above the customary and moderate use is either prohibited or at least discouraged; it is in all cases not approved by Shari'ah. Al Nawawi says "our Shafi'ite colleagues argue that jewelry is made lawful only within the limits of non-apparent extravagance, but once it reaches the extravagant limit, then it becomes prohibited according to most jurists from Iraq."156 Ibn Hamid, a Hunbalite, says that "if jewelry is below one thousand mithqal it is lawful.

Idan ya kai haka, sai ya zama haramun, saboda haka kuma abin biyan zakka ne, bisa ga abin da Abu 'Ubaid da al-Athram suka ruwaito daga 'Amr bin Dinar:

Once it reaches that such, it becomes unlawful and consequently zakatable, in accordance with what is reported by Abu 'Ubaid and al Athram from ''Amr bin Dinar:

An Jabir aka tambaye shi ko kayan ado na zinariya da azurfa suna da zakka, sai ya amsa da cewa a'a. Sai aka ce masa, "Ko da sun kai dinari dubu?" Sai ya ce, "Haka ne, wannan yawa ne ƙwarai."157 Kayan ado da suka wuce iyakar da al'ada ta amince da ita babu shakka almubazzaranci ne, kuma ba sa zama abin da mace take buƙata a matsayin kayan ado na yau da kullum.158

Jabir was asked if jewelry was zakatable and he answered that it was not. Then he was told, 'Even if it amounts to one thousand dinars?' He answered, 'That is indeed too much.'"157 Jewelry exceeding customary limits is surely extravagance and no longer needed as normal ornamentation for women.158

A wani ɓangaren kuma, marubucin al-Mughni yana cewa Shari'a ta halatta amfani da kayan ado ba tare da iyaka ba, saboda haka bai dace a takaita wannan amfani da ra'ayin kai ba.159 Da alama ya manta cewa amfani da abubuwan halal a Shari'a yana da iyaka bisa ka'idoji guda biyu: kauce wa almubazzaranci da kauce wa nuna girman kai ta hanyar fariya.

Hukunce-hukuncen da ra'ayoyin da suka gabata za a iya taƙaita su a cikin waɗannan maki:

The preceding rulings and opinions can be summarized in the following points:

A. Kayan ado da aka yi da zinariya da azurfa, wanda ake ajiyewa a matsayin dukiya da tara arziki, ana biyan zakka a kansa, kamar yadda ake biya idan an ajiye su a matsayin ƙwalla ko tsabar kuɗi.

A. Jewelry made of gold and silver that is held as a treasure and an accumulation of wealth is zakatable, the same as if it were being held as bullion or coins.

B. Idan an sami kayan ado domin amfanin kai a matsayin ado, to ya kamata a bambance tsakanin amfani da ya halatta da wanda bai halatta ba. Kayan ado da kayan adon da aka tanada domin yin ado da gida, kwanoni, ko amfani da maza an haramta su. Wannan kayan ado da adon ana biyan zakka a kansu.

B. If the jewelry is obtained for personal use as ornament, then we should distinguish between lawful and unlawful use. Jewelry and ornaments designated for house decoration, utensils, or use by men are prohibite. This jewelry and ornamentation is zakatable.

C. Kayan ado masu tsada da yawa, koda yake mata ne ke amfani da su, suna da zakka.

C. Jewelry that is extravagant even though it is used by women is zakatable.

Almubazzaranci shi ne yawan kashe kuɗi fiye da abin da aka saba amfani da shi a tsakanin mata a cikin al'ummarsu.

Extravagance is the excess above customary use by women within their community.

D. Kayan adon da ake riƙewa domin amfani da shi halal a matsayin adon mata ba tare da almubazzaranci ba, ko domin amfani halal ga maza, kamar zoben azurfa, ba a cikin abin da ake biyan zakka a kansa ba, saboda ba a tanadar da shi domin riba ba, kuma a zahiri yana cikin kayan amfani na kai, kamar tufafi da kayan daki, waɗanda aka tanadar domin amfani halal.

D. Jewelry held for lawful use as women's ornamentation without extravagance, or for lawful use by men, such a silver rings, is not zakatable, because it is not designated for profit and is in fact part of the materials used personally, like clothes and furniture, designated for lawful use.

E. Babu bambancin hukunce-hukuncen nan ko mallakar kayan ado ta kasance a hannun maza ko mata.

E. There is no difference in these rulings whether the legal ownership of the jewelry is in the hands of men or women.