Sashe na 1: Zakkar zuma bisa ga waɗanda suka wajabta ta da waɗanda ba su wajabta ta ba.

Section 1: Zakah on honey according to those who obligate it and those who do not.

Sashe na 2: Adadin da aka wajabta.

Section 2: The obligated rate.

Sashe na 3: Nisābin zuma.

Section 3: Nisab of honey.

Sashe na 4: Kayayyakin dabbobi kamar kayayyakin kiwo, siliki, da sauransu

Section 4: Animal products such as dairy products, silk, etc.

Zuma yana cikin kyawawan abubuwan da Allah ya ba ɗan Adam a matsayin abinci, magani, da zaƙi. Allah ya ambaci zuma a matsayin alamar alherinsa ga bil'adama a cikin suratul Nahl, wadda aka sanya wa suna da sunan kudan zuma. Allah ya ce: {Ubangijinka ya yi wahayi zuwa ga kudan zuma: "Ki gina gidaje a cikin duwatsu, da cikin bishiyoyi, da cikin abin da mutane suke ginawa; sannan ki ci daga dukkan 'ya'yan itatuwa, ki bi hanyoyin Ubangijinki masu sauƙi." Daga cikin cikinta yana fitowa wani abin sha mai launuka dabam-dabam, a cikinsa akwai waraka ga mutane. Lallai a cikin wannan akwai alama ga mutane masu tunani.}1

Honey is one of the goods bestowed by God on humanity as a food, medicine, and sweet. God mentions it as a sign of His grace to human beings in a sura that is named after bees, sura al Nahl. God says "And thy Lord taught the bee to build its cells in hills, on trees, and in people's habitation, then to eat of all the produce (of the earth) and find with skill the spacious paths of its Lord: There issues from within their bodies a drink of varying colors, wherein is healing for men; verily in this is a Sign for those who give thought."1

Abu Hanifah da almajiran sa sun ce zakka tana wajaba a kan zuma, muddin ba a ajiye akwatunan kudan zuma a kan filin kharaji ba. Wannan tsawaita ce ga ka'idarsu cewa kharaji da 'ushr ba sa taruwa tare. Haka kuma zakka tana wajaba a kan zumar da ake samu daga filin da ba a noma ba, wanda ke nuna cewa ba ya cikin abin da ake biyan zakka a kansa.2 Wannan kuma ra'ayin Ahmad ne.

Abu Hanifah and his disciples say that zakah is obligated on honey, provided that the beehives are not located on kharaji land. This is an extension of their principle that kharaj and 'ushr are not concurrent. Zakah is also obligated on honey produced on nonarable land, which is by implication non-zakatable.2 This is also the opinion of Ahmad.

Al-Athram ya ce: An tambayi Ahmad ko yana ganin zuma tana da zakka, sai ya amsa da cewa: "Eh, hakika; 'Umar ya karbi zakka a kan zuma." Sannan Al-Athram ya tambaya ko masu noman zuma suna bayar da adadin zakka da son ransu. Ahmad ya amsa da cewa: "A'a, an wajabta musu ne."3

Al Athram says Ahmad was asked whether he believes that honey is zakatable, and answered. "Yes indeed; 'Umar collected zakah on honey." A1 Athram then asked whether honey growers contribute the amount of zakah voluntarily. Ahmad answered, "No, it was imposed on them."3

Wannan ra'ayi ana raba shi da Makhul, al-Zuhri, Sulaiman bin Musa, al-Awza'i, da Ishaq.4 Marubucin al-Bahr kuma ya danganta shi ga 'Umar, Ibn 'Abbas, 'Umar bin 'Abd al-Aziz, al-Hadi, al-Mu'ayad bi-Allaah, da wata riwaya daga al-Shafi'i. Al-Tirmidhi ya ambata cewa yawancin malamai suna karɓar wannan ra'ayi. Ibn 'Abd al-Barr ya ƙalubalanci wannan, yana mai tabbatar da cewa akasin haka ne gaskiya.5

This view is shared by Makhul, al Zuhri, Sulaiman bin Musa, al Awza'i, and Ishaq.4 The authorof al Bahr also attributes it to 'Umar, Ibn 'Abbas, 'Umar bin 'Abd al Aziz, al Hadi, al Mu'ayad bi Allaah, and a narration to al Shafi'i. Al Tirmidhi mentions that most scholars accept this view. This is challenged by Ibn 'Abd al Barr, who asserts the opposite is true.5

Wannan ra'ayi yana da goyon bayan hujjoji guda biyu: rahotanni daga Annabi ﷺ da sahabbai, da kuma dalili da kiyasi. Da farko dai, nassoshi:

This opinion is supported by two groups of evidence: reports from the Prophet and the Companions, and rationale and analogy. Firstly, the texts:

'Amr bin Shu'aib, daga mahaifinsa, daga kakansa, ya ruwaito cewa Annabi ﷺ

A. 'Amr bin Shu'aib, from his father from his grandfather, narrates that the Prophet (p)

"ya karɓi zakkar da ake biya daga zuma" (kashi ɗaya cikin goma). Ibn Majah ne ya ruwaito shi. Al-Daraqutni ya ce: "An ruwaito wannan daga ʿAbd al-Rahman bin al-Harith da Ibn Lahi'ah daga ʿAmr, an haɗa shi zuwa ga Annabi ﷺ, kuma daga Yahya bin Sa'id al-Ansari daga ʿAmr a matsayin mursal." Al-Hafiz ya lura cewa wannan ita ce matsalar wannan magana, musamman domin ʿAbd al-Rahman da Ibn Lahi'ah ba a san su da daidaito ba. An kuma lura cewa ʿAmr bin al-Harith, wanda amintacce ne, da Usamah bin Zaid suma sun ruwaito irin wannan daga ʿAmr bin Shu'aib, kamar yadda Ibn Majah da wasu suka ruwaito.6

"collected the one-tenth due from honey." Reported by Ibn Majah. Al Daraqutni says "This is narrated from 'Abd al Rahman bin al Harith and Ibn Lahi'ah from 'Amr as linked to the Prophet, and from Yahya bin Sa'id al Ansari from 'Amr as mursal." Al Hafiz notes that this is the problem with this saying, especially since 'Abd al Rahman and Ibn Lahi'ah are not known as accurate. It is noted that 'Amr bin al Harith, who is trustworthy, and Usamah bin Zaid also narrate the same from 'Amr bin Shu'aib, as reported by Ibn Majah and others.6

Abu Daud da Al Nasa'i sun ruwaito cewa Hilal, daga Bani Mat'an, ya kasance yana biyan Annabi ﷺ

Abu Daud and Al Nasa'i report that Hilal, from Bani Mat'an, used to pay the Prophet (p)

Ushr da ake karɓa daga zumar amya, kuma Annabi ya kāre wani kwari da ake kira Salabah dominsa. Sa'ad da 'Umar ya zama shugaban ƙasa, Sufyan bin Wahb ya rubuta masa game da wannan. 'Umar ya amsa, "Muddin Hilal yana ba ku abin da yake bayarwa ga Manzon Allah, wato ushrin zumarsa, to ku ci gaba da kāre Salabah dominsa. In kuwa bai bayar ba, to abin da ke cikin wannan kwari na kowa ne." Al-Hafiz a cikin al-Fath ya ce sarkar wannan magana tana da inganci har zuwa 'Amr bin Shu'aib. Rikodin 'Amr yana da ƙarfi, aƙalla idan ba a sāɓa masa da masu ruwaitawa mafi ƙarfi ba.7

the one-tenth due on the beehives be had, and had the Prophet protect a valley known as Salabah for him. When 'Umar became the head of state, Sufian bin Wahb wrote him about this. 'Umar replied, "As long as Hilal gives you that which he was giving the Messenger of God, the one-tenth due on his honey, then keep protecting Salabah for him. If he does not, then what is in that valley is for everybody." Al Hafiz in al Fath says the chain of this saying is correct up to 'Amr bin Shu'aib. 'Amr's record is strong, at least when he is not opposed by stronger narrators.7

Malik, al-Shafi'i, Ibn Abi Laila, al-Hasan bin Abi Salih, da Ibn al-Mundhir sun yi imani cewa zuma ba ta da zakka, saboda rashin wata hujja mai karfi ko ijma'i a kan lamarin, da kuma kamancewar zuma da madara, wadda ba ta da zakka bisa ijma'i baki daya.

Malik, al Shafi'i, Ibn Abi Laila, al Hasan bin Abi Salih, and Ibn al Mundhir believe that honey is not zakatable, based on the lack of any strong saying or ijma' on the matter, and the similarity between honey and milk, which is unanimously not zakatable.

Abu 'Ubaid ya zama kamar yana tsaye a tsakiya. Bayan ya ambaci ra'ayoyin biyu, sai ya ce: "Ya bayyana cewa abin da ya fi dacewa shi ne a ƙarfafa masu samar da zuma su biya zakka, domin suna iya yin zunubi idan ba su biya ba. Amma kada a tilasta su yin haka, kuma waɗanda suka hana zakkar zuma ba za a yaƙe su kamar yadda ake yaƙar masu hana sauran zakka ba. Babu wata hadisi ingantacce daga Manzon Allah ﷺ game da wannan batu, haka nan ba a ambaci zuma a cikin rubuce-rubucensa na umarnin zakka ba. Idan zakkar zuma tana kama da sauran nau'ikan zakka, to da mun sami wani nassi da ke bayyana sharuddanta, mafi ƙarancin adadin da ake biya, da lokacin karɓarta. Karɓar biyanta, kamar yadda 'Umar ya yi lokacin da aka kawo masa zakkar zuma, wani al'amari ne daban. Dole ne gwamnati ta karɓi wannan zakka idan masu samar da zuma suka biya."16

Abu 'Ubaid seems to have taken a position in the middle. After mentioning the two opinions, he comments, "It seems preferable that producers of honey be encouraged to pay zakah, because they may be sinning if they do not pay it. But they should not be obligated to do so, and those who prevent zakah on honey must not be fought the way the preventors of other zakah can be fought. There is no correct tradition from the Messenger on this subject, nor is honey mentioned in his written ordinances on zakah. If zakah on honey was like other forms of zakah, we would have some text that documents its conditions, minimum exemption, and the date of collection. Accepting its payment, as 'Umar did when zakah of honey was brought to him, is another issue. The state must accept this zakah when paid by producers."16

Ra'ayina na kaina shi ne cewa zuma, kamar kowane amfanin gona, ana samar da ita ne don riba, saboda haka wajibi ne a biya zakka a kanta. Wannan ya dogara ne akan abubuwan da ke biye:

My personal conclusion is that honey, like any other crop, is produced for profit and must therefore be zakatable. This is based on the following:

A. Nassoshin gabaɗaya ba su bambanta tsakanin wani nau'in dukiya da wani ba, kamar ayoyin "Ku karɓi zakka daga dukiyarsu," "Ku ciyar daga abubuwa masu kyau da kuka samu, da kuma daga abin da Muka fitar muku daga ƙasa," da "Ku ciyar daga abin da Muka azurta ku da shi," da sauransu.

A. The general texts do not make a distinction between one sort of wealth and the other, such as the verses "Out of their wealth take zakah," "Spend out of the good things you have earned and out of what We have produced for you from the earth," and "Spend out of what We have given you as subsistence," etc.

B. Akwai misali game da hatsi da 'ya'yan itatuwa waɗanda ake biyan zakka a kansu. Amfanin noma yana kama da amfanin kudan zuma, kuma dole ne a yi musu daidai.

B. There is an analogy to grains and fruits that are zakatable. The output of farming is like the output of the beehives, and must be treated equally.

C. Labarai da ruwayoyin da suka yi magana game da zuma musamman, duk da cewa an soke su, suna tallafa wa juna, kamar yadda Ibn al-Qayyim ya bayyana. Wataƙila shi ya sa al-Tirmidhi bai musanta ingancinsu ba, amma ya ce: "Babu wani abu mai muhimmanci da aka ruwaito da ingantaccen isnadi daga Annabi ﷺ game da wannan batu." Wannan magana tana nuna cewa an iya ruwaito wasu ƙananan abubuwa. Al-Tirmidhi ya ci gaba da cewa: "Amma wannan ra'ayin mafi yawan malamai ne."18

C. The sayings and stories that deal with honey in specific, which, although they are criticized, support each other, as stated by Ibn al Qayim. That is perhaps why al Tirmidhi does not negate their authenticity but says, "Nothing of importance is authentically reported from the Prophet on this issue."17 This statement implies that small things may have been reported. Al Tirmirdhi continues, "But this is the view of most scholars."18

Al-Shawkani, a cikin al-Dur al-Bahiyyah, ya zaɓi ra'ayin cewa zuma tana da zakka, yana cewa, "Ana wajabta kashi ɗaya cikin goma a kan zuma." A cikin sharhinsa, Siddiq Hasan Khan ya goyi bayan wannan ra'ayi, yana lura cewa "hadisai, idan aka haɗa su tare, ba su gaza tabbatar da cewa zuma tana da zakka ba."19

Duk waɗanda suka wajabta zakka a kan zuma sun yarda cewa adadin shi ne kashi goma cikin ɗari, bisa ga nassoshin da aka ruwaito a kan batun, da kuma ta hanyar kwatanta shi da 'ya'yan itatuwa da hatsi.21 Dangane da la'akari da kuɗin samarwa kuwa, Abu 'Ubaid ya ruwaito cewa 'Umar ya ce zuma da aka samar a kwari da filaye tana da zakka kashi goma, yayin da zuma da aka samar a tsaunuka tana da zakka kashi biyar.22 Wannan a bayyane yake yana la'akari da kuɗin samarwa. Al Nasir daga Ahl al Bait ya saba wa haka, yana mai cewa adadin dole ne ya zama kashi ɗaya cikin biyar, kamar yadda yake a game da fai', domin zuma ba za a iya aunawa ba, kuma ba ta fitowa daga ƙasa.23 An amsa masa da cewa zuma tana kama da 'ya'yan itatuwa, domin kamar 'ya'yan itatuwa, "ta fito daga itatuwa" (wato hector). Haka kuma, kashi goma ana nuna shi ta hanyar nassoshi.24 Ina ganin cewa kashi goma ya kamata ya zama adadin, amma dole ne a yi shi a kan ribar zuma da ta rage bayan an cire kuɗin samarwa, kamar yadda yake a game da hatsi da 'ya'yan itatuwa.

All those who obligate zakah on honey agree that the ratio is ten percent, based on the texts reported on the issue and in analogy to fruits and grains.21 As for consideration of production costs, Abu 'Ubaid reports that 'Umar said honey produced in valleys and plains is zakatable at ten percent, while honey produced in mountains is zakatable at five percent.22 This is apparently in consideration of production costs. Al Nasir from Ahl al Bait disagrees, arguing that the rate must be one-fifth, as in the case of fai' because honey is not measurable, nor does it come from the earth.23 He is answered that honey is similar to fruits, because like fruits, 'it came from trees' (the hector). Moreover, onetenth is indicated by the texts.24 I think ten percent should be the rate, but it must apply to the net income from honey after deduction of production costs, as with grains and fruits.

Ba mu da rahotanni game da nisabin zuma, saboda haka malamai sun sha banban a kansa. Abu Hanifah yana ganin cewa babu nisab a cikinta, kamar yadda yake ga hatsi da 'ya'yan itatuwa.25 Abu Yusuf yana ganin cewa nisab shi ne darajar wasq biyar na hatsi mafi arha, kamar sha'ir, bisa ga ra'ayinsa na yin la'akari da darajar mafi ƙarancin nisab da ake aunawa ga kayayyakin da ba a aunawa ba.25 Haka kuma akwai rahoto daga gare shi cewa nisab shi ne ratl goma.25 Akwai rahotanni da yawa daga Muhammad ﷺ da ke saita nisab a faraq biyar, man biyar, ko qurbah biyar, bisa ga ƙa'idarsa ta amfani da ma'auni biyar da ake amfani da su yawanci ga abubuwan da ba a ambata ba a cikin hadisai.

We have no reports about the nisab of honey, so people differ on it. Abu Hanifah argues that there is no nisab, as with grains and fruits.25 Abu Yusuf considers nisab to be the value of five wasq of the cheapest grain, such as barley, in accordance with his view of considering the value of the lowest measurable nisab applicable to products that are not measurable. There is also a report from him that nisab is ten ratl.25 There are several narrations from Muhammad which set nisab at five faraq, five man, or five qurbah, following his rule of using five units usually used for items not mentioned in sayings.

Ɗaya faraq shi ne ratl talatin da shida, ɗaya man kuma ratl biyu ne, ɗaya qurbah kuwa ratl ɗari ne.

One faraq is thirty-six ratl, one man is two ratl, and one qurbah is one hundred ratl.

Akwai kuma rahoto daga Ahmad cewa nisab shine faraq goma, wanda aka danganta zuwa ga 'Umar. Haka kuma an ruwaito daga Ahmad cewa faraq guda daya shine ratl sha shida.

There is also a report from Ahmad that nisab is ten faraq, attributed to 'Umar. It is reported from Ahmad that one faraq is sixteen ratl.

Ra'yi na shi ne cewa a kimanta darajar wasq biyar na hatsi na matsakaici, kamar alkama, tunda abinci ne na matsakaici na duniya. Annabi ﷺ ya ƙayyade nisab na hatsi da 'ya'yan itatuwa a wasq biyar, kuma zuma dole ne a yi mata hukunci ta hanyar qiyasi. Ta hanyar qiyasi ne aka ƙayyade adadin a kashi ɗaya cikin goma, don haka me zai hana a ƙayyade nisab bisa wannan tushen na daraja, musamman ganin cewa la'akari da darajar hatsi mafi ƙasƙanci ba shi da adalci ga masu biyan zakka?

My personal opinion is to estimate the value of five wasq of an average grain, such as wheat, since it is kind of an average universal food. The Prophet made five wasq nisab in grain and fruits, and honey must be treated by analogy. It is by analogy that the rate is determined at one-tenth, so why not determine nisab on the same basis of value, especially since considering the value of the lowest grain is not fair to zakah payers?

A yau masana'antu da yawa suna juyawa a kusa da kayayyakin dabbobi kamar madara, siliki, ƙwai, da nama.

Today many industries revolve around animal products like milk, silk, eggs, and meat.

Yawancin waɗannan kayayyaki ba manyan kasuwanci ba ne a zamanin Annabi, da Sahabbai, da manyan malamai. Sakamakon haka, babu wani rahoto game da waɗannan kayayyaki. Ana iya samun amsar tambayar ko waɗannan kayayyaki suna da zakka ta hanyar dalilan da malaman fiqhu suka ambata wajen tabbatar da zakka a kan zuma da kuma keɓe madarar dabbobin kiwo daga zakka. Babban dalilin da aka ambata shi ne cewa tushen madara, wato dabba, yana da zakka, yayin da tushen zuma ba shi da zakka. Wannan yana nuna cewa duk kayayyakin da tushensu ba shi da zakka, su kansu suna da zakka. Saboda haka, madara da sauran kayayyakin dabbobin da ba su da zakka suna da zakka, kamar zuma. Kowannensu kayan dabba ne wanda dabbar kanta ba ta da zakka.

Most of these were not large-scale businesses in the time of the Prophet, the Companions, and the great scholars. The result is that we have no reports about these products. One can derive an answer to the question of the zakatability of these products from the reasons cited by jurists to establish zakah on honey and to exempt the milk of pastured animals from zakah. The main reason cited is that the source of milk, livestock, is zakatable, while the source of honey is not. This implies that all products whose sources are not zakatable are themselves zakatable. Therefore, milk and other products of non-zakatable fed livestock are zakatable, like honey. Each of these is an animal product where the animal is not zakatable.

Ina ganin cewa dole ne a fitar da zakkar kayayyakin dabbobi a kashi goma cikin dari na ribar da aka samu, sai dai idan dabbobin da kansu an dauke su a matsayin kadarorin kasuwanci. Ka'idar ita ce duk abin da asalinsa ba ya da zakka, sai a fitar da zakka a kansa a matsayin amfanin gona, kamar amfanin gona dangane da kasa, zuma dangane da kudan zuma, kayayyakin kiwo dangane da dabbobin kiwo, kwai dangane da kaji, da kuma siliki dangane da tsutsar siliki. Wannan ita ce ra'ayin Yahya, dan Shi'a, wanda ya wajabta zakka a kan siliki.26

I believe that animal products must be zakated at ten percent of the net output unless the animals themselves are considered trade assets. The rule is that anything whose source is not zakatable must be zakated as an output, like crops with respect to land, honey with respect to bees, dairy products with respect to livestock, eggs with respect to poultry, and silk with respect to the silkworm. This is the opinion of Yahya, a Shi'ite, who obligates zakah on silk.26