Gabatarwa.

Prologue.

Sashe na 1: Taskar da aka binne.

Section 1: Buried treasures.

Sashe na 2: Wajibcin zakka akan ma'adanai.

Section 2: The obligation on minerals.

Sashe na 3: Harajin ma'adanai.

Section 3: The rate on minerals.

Sashe na 4: Nisabin ma'adanai.

Section 4: Nisab of minerals.

Sashe na 5: Batun wucewar shekara guda.

Section 5: The issue of the passage of one year.

Sashe na 6: Kashe-kashen abin da ake tarawa daga ma'adanai.

Section 6: Disbursement of what is collected from minerals.

Sashe na 7: Kayayyakin teku.

Section 7: Sea products.

Ibn al Athir ya rubuta a cikin al Nihayah cewa "ma'adanai (minerals) su ne duwatsu masu daraja da ake hakowa daga cikin ƙasa, kamar zinariya, azurfa, tagulla, da sauransu."1 Ibn al Humam ya ce "Tushen kalmar ma'dan (wato mineral a harshen Larabci) na nufin tsayawa ko zama."2 Ana kiran ma'adinai haka ne saboda suna tsayawa a cikin ƙasa. Dukiyar da aka binne (kanzu) kuwa ita ce dukiyar da ɗan adam ya sa a cikin ƙasa. Kalmar rikaz tana nufin duka ma'adinai da dukiyar da aka binne. Tushen kalmar rikaz na nufin "tsayawa cik."2 Ibn Qudamah ya bayyana ma'adinai da cewa, duk abin da Allah ya sanya a cikin ƙasa wanda yanayinsa ya bambanta da ƙasar kanta, aka fitar da shi daga cikinta, kuma yana da daraja. Wannan ma'anar ta fitar da abubuwan da ake fitarwa daga teku, abubuwan da ɗan adam ya sanya a cikin ƙasa, abubuwa masu yanayin ƙasa kamar turɓaya, da abubuwan da ba su da wata daraja.

Ibn al Athir writes in al Nihayah "minerals are the jewels extracted from the earth, like gold, silver, copper, and others."1 Ibn al Humam says "The root of the word ma'dan (Arabic for mineral) means to stay or reside." Ma'adin (minerals) are called so because they stand still in the earth. Buried treasures are the wealth put in the earth by human beings. Rikaz means both minerals and buried treasures. The root of the word rikaz means "to stay still".2 Ibn Qudamah defines minerals as anything put by God in the earth of a nature different from the earth itself and extracted therefrom, which has value. This definition excludes things extracted from the sea, put in the earth by human action, things that are of the nature of the earth such as soil and things that carry no value.

Misalin ma'adanai su ne zinariya, azurfa, gubar, ƙarfe, lu'u-lu'u, mai, sulfur, da sauransu.3

Example of minerals are gold, silver, lead, iron, diamond, oil, sulphur, etc.3

Dukiyar da aka boye a cikin kasa ta hada da duk abubuwa masu daraja da mutanen da suka gabata suka bari a cikin ƙasa ko a saman ta, kamar zinariya, azurfa, karafa da aka yi amfani da su, da makamantan su. Malaman fiqihu suna wajabta cajin kashi ɗaya cikin biyar a kan wanda ya samo irin wannan dukiya, bisa ga riwayar Abu Hurairah cewa Annabi ﷺ ya ce: "Kashi ɗaya cikin biyar wajibi ne a kan rikaz." Jama'a ne suka ruwaito shi.4

Buried treasure includes all things of value left in or on the earth by people in the past, such as gold, silver, used metals, and the like. Jurists obligate a charge of one-fifth on the person who finds such wealth, in accordance with the narration of Abu Hurairah that the Prophet (p) said, "One-fifth is obligated on rikaz." It is reported by the group.4

Duk abubuwan da aka binne a cikin ƙasa an bayyana su ta hanyar ijma'i a matsayin rikaz. Al-Nasa'i ya ruwaito daga 'Umar bin Shu'aib, daga mahaifinsa, daga kakansa, cewa: "An tambayi Manzon Allah ﷺ game da abubuwan da aka rasa da waɗanda aka samu, sai ya ce: 'Idan ka samu abubuwa a hanyoyin da mutane ke amfani da su ko a wuraren da ake zaune, dole ne ka sanar da su tsawon shekara guda. Idan mai su ya bayyana, ka ba shi abin da ke nasa, idan kuma bai bayyana ba, to naka ne. Amma abubuwan da aka samu a hanyoyi marasa kowa ko a ƙauyuka marasa mazauna, a kan su akwai haraji, kamar yadda yake a game da rikaz, kashi ɗaya cikin biyar.'"5

Things buried in the earth are defined unanimously as rikaz. Al Nasa'i reports from 'Umar bin Shu'aib from his father from his grandfather, "The messenger of God (p) was asked about lost and found things, and said, 'When you find things on roads used by people or in inhabited areas, you must announce it for one year. If the owner appears, give him what belongs to him, and if not, it is yours. But things found in deserted roads or villages are charged, as in the case of rikaz, one-fifth."5

Waɗannan maganganu guda biyu suna nuna abubuwa kamar haka:

These two sayings indicate the following:

A. Ana bin ɗaya cikin biyar (khumus) akan abubuwan da aka samu inda babu mai su, ko suna saman ƙasa ko a cikinta. Abubuwan da aka samu a wuraren da mutane ke zaune dole a mayar wa masu su.

A. One-fifth is due on things found where no owner exists, regardless of whether they are on the surface of the earth or inside it. Things found in inhabited areas must be given to owners.

B. Yawancin malamai sun yi imani cewa rikaz ya hada da duk abin da ke saman duniya ko karkashinta. Al-Shafi'i ne kadai ya kebance, domin ya takaita ma'anar rikaz ga zinari da azurfa kawai.

Muhimmancin ma'adinai, masu ƙarfi da ruwa, a rayuwar ɗan Adam ba shi da tambaya. Idan hatsi da 'ya'yan itace suna da zakka, shin ba za a ce ma'adinai ma suna da zakka ba, tun da duk suna fitowa daga ƙasa? Malaman fiqihu, gaba ɗaya, ba sa jayayya cewa akwai haqqoqin da ake wajabta a kan ma'adinai, ko da yake sun sha bambam a cikin cikakkun bayanai. Ana wajabta haqqoqi a kan ma'adinai bisa ƙa'idar gaba ɗaya da aya ta kafa, cewa: "Ya ku waɗanda suka yi imani, ku ciyar daga cikin abubuwa masu kyau waɗanda kuka samu da kuma abin da Mun fitar muku daga ƙasa." Babu shakka ma'adinai na cikin abubuwan da God ya fitar mana daga ƙasa.

The importance of minerals, solid and liquid, in human life is unquestionable. If grains and fruits are zakatable, should not minerals be zakatable too, since all come from the earth? Jurists, in total, do not dispute that there are dues obligated on minerals, although they differ on the details. Dues on minerals are obligated in accordance with the general principle established by the verse, "O ye who believe, spend out of the good things ye have earned and that which We produce for ye from the earth."13 No doubt minerals are among the things produced for us by God from the earth.

Fuqaha sun sabawa a kan ko wannan wajibi ya shafi duk ayyukan hakar ma'adinai ko kuma kawai wasu karafa da aka zaba. An sani cewa al-Shafi'i ya takaita shi ga zinariya da azurfa kawai, yana barin dukkan sauran ma'adanai da duwatsu masu daraja ba tare da zakka ba. Abu Hanifa da almajiransa kuwa sun hada da karafan da ake hakowa daga cikin kasa wadanda yawanci ana sarrafa su da zafi.14 Wannan ra'ayi ya dogara ne a kan kwatanta su da zinariya da azurfa, wadanda wajibcin zakkarsu ya tabbata da nassoshi da ijma'i. Makarantar Hanbali kuwa ba ta banbance tsakanin karafan da ake sarrafawa da zafi da wadanda ba a sarrafa su da zafi ba. A cewar wannan makaranta, duk ma'adanan da ke fitowa daga cikin kasa suna da zakka, ko suna da karfi kamar tama ta karfe, gubar da tagulla, ko kuma suna da ruwa kamar man fetur. Wannan ra'ayi kuma Zaid bin 'Ali, al-Baqir, al-Siddiq, da dukkan malaman fikihun Shi'a suna tare da shi, sai dai al-Mu'ayad, wanda ya keɓe gishiri, man fetur, da kwalta.15

Jurists differ on whether this obligation covers all mining activities or only selected metals. It is known that al Shafi'i restricts it to gold and silver only, leaving all other minerals and precious stones unzakatable. Abu Hanifah and his disciples include metals extracted from the earth that are usually treated with heat.14 This opinion is based on the analogy to gold and silver, whose zakatability is confirmed by texts and ijma'. The Hanbali school does not make any distinction between metals treated with heat and metals that are not treated with heat. According to this school, all minerals that come from the earth are zakatable, whether solid like iron ore, lead, and copper, or fluid like petroleum. This opinion is shared by Zaid bin 'Ali, al Baqir, al Siddiq, and all Shi'ite jurists except al Mu'ayad, who excludes salt, petroleum, and asphalt.15

Abu Ja'far al-Baqir aka tambaye shi game da ma'adinan gishiri. Amsarsa ita ce, "Wannan ma'adinin yana karkashin biyan kashi daya bisa biyar (khumus)." Lokacin da aka tambaye shi game da sulphur da man fetur, ya amsa da cewa, "Wadannan da makamantansu ana cajin su kashi daya bisa biyar."16

Abu Ja'far al Baqir was asked about salt mines. His answer was, "This mineral is subject to the one-fifth due." When asked about sulphur and petroleum, he replied, "These and their likes are charged one-fifth."16

Ya bayyana cewa ra'in Hanbali yana samun goyon baya daga ma'anar harshe na kalmar "ma'adanai" da kuma hankali, domin dangane da wajabcin zakka babu bambanci tsakanin ma'adanai masu ƙarfi da na ruwa, ko tsakanin waɗanda aka sarrafa da zafi da waɗanda ba a sarrafa su ba. Duk waɗannan nau'ikan dukiya ne da ya kamata a yi musu hukunci iri ɗaya. Idan manyan malamai na ƙarnukan baya sun ga muhimmancin man fetur, wanda ma ake kira zinare baƙi, a rayuwar tattalin arzikin duniya a yau, ba za su yi shakka game da wajabcin zakkarsa ba. Ibn Qudāma ya bayar da waɗannan dalilai a goyon bayan wannan ra'ayi.

Abu Hanifah, abokan karatunsa, Abu 'Ubaid, Zaid bin 'Ali, al Baqir, al Sadiq, da duk malaman fiqhu na Zaidiyya da Imamiyya sun yi imani cewa adadin shi ne daya bisa biyar. Ahmad, Ishaq, Malik, da al Shafi'i sun yi ra'ayin cewa adadin dole ne ya zama kamar na zinariya da azurfa, watau kashi biyu da rabi cikin dari.18 Malikawa suna banbance tsakanin ma'adanai da ake bukatar kudi da kokari wajen hakowarsu, inda a wannan yanayin ake wajabta kashi biyu da rabi cikin dari, da ma'adanai da ba sa bukatar kudi da kokari wajen hakowa, inda a wannan yanayin kashi ashirin cikin dari ne ke wajaba.19

Abu Hanifah, his disciples, Abu 'Ubaid, Zaid bin 'Ali, al Baqir, al Sadiq, and all Zaidi and Imami jurists believe that the rate is one-fifth. Ahmad, Ishaq, Malik, and al Shafi'i argue that the rate must be like that of gold and silver, i.e. two-and-one-half percent.18 Malikites distinguish between minerals that take cost and effort to extract, in which case two-and- one-half percent is obligated, and mineral that do not need cost and effort to extract, in which case twenty percent applies.19

Hakika akwai wata ra'ayi kuma a tsakanin malikawa, cewa dukkan ma'adanai da ma'adinai, ko ruwa ne ko ba ruwa ba, mallakar baitul-mali ne na jihar Musulunci, bisa dalilin cewa a zahiri sun mallakin al'umma gaba daya ne, don haka ba za a bar hakar su ga wasu mutane kadan ba. Haka kuma ya zama dole a kashe amfanin su don maslahar al'ummar Musulunci.20 Wannan ra'ayi na iya samun goyon baya daga wani rahoto na Abu 'Ubaid cewa Abyad Hammal al-Mazini ya roki Manzon Allah (ﷺ) ya ba shi gishirin Ma'rib, sai Manzon ya amince. Abyad ya kara da cewa, "Lokacin da na tashi, sai aka gaya wa Manzon, 'Shin ka san abin da ka ba shi? Ka ba shi dukiya kamar ruwa mai gudu.' Sai Annabi ya karbe shi daga hannuna."21 Abu 'Ubaid ya ce wannan bayarwa da karbewar ta nuna cewa Annabi ya ba Abyad filin ne bisa zaton zai yi amfani da shi wajen noma da farfado da shi. Da Annabi ya fahimci cewa gishirin dukiya ce mai yawa, sai ya karbe shi daga gare shi. Al'adar Manzon ta dangane da filin kiwo, itacen wuta da ruwa ita ce, suna mallakar dukkan mutane tare a matsayin abokan tarayya; ya kan ki ba wa mutum daya irin wadannan dukiyoyi shi kadai.

There is yet another opinion known among Malikites, that all minerals and ores, liquid or not, are owned by the national treasury of the Islamic state, on the ground that they in fact belong to the whole society together and their exploitation must not be left to a few individuals. Their output must also be spent for the public interest of the Islamic society.20 This opinion may derive support from a report by Abu 'Ubaid that Abyad Hammal al Mazini asked the Messenger of God (p) to grant him the salt in Ma'rib and the Messenger agreed to do so. Abyad adds, "When I left, the Messenger was told, 'Do you know what you have just granted him? You gave him wealth like running water.' The Prophet took it back from me."21 Abu 'Ubaid says this granting and retrieving the grant indicates that the Prophet gave Abyad the land on the assumption that he was going to use it for reclamation and agriculture. When the Prophet realized that it was a huge amount of wealth in salt, he took it back from him. The Messenger's traditional practice with regard to pasture land, firewood and water, is that they belong to all people together as partners; he hated to give such property to one person alone.

Malik reports in al Muwatta from Rabi'ah bin Abi 'Abd al Rahman, from more than one narrator, that the Messenger of God ﷺ granted Hilal bin al Harith the minerals of al Qibliyah (a coastal area five days walking distance from Madinah) in the direction of al Qar'a (a place between Madinah and Nakhlah). Those minerals are charged only zakah (meaning 2.5%) until today.23 Al Shafi'i in al Umm says after reporting this saying, "This is not confirmed as authentic by critics of hadith. Even if it were accepted, all it indicates is that the grant was given by the Prophet ﷺ. The application of the rate of zakah on minerals instead of the one-fifth rate is not narrated from the Prophet ﷺ in this saying."24 Abu 'Ubaid says, "This saying from Rabi'ah on al Qibliyah has no acceptable chain.

Malik reports in al Muwatta from Rabi'ah bin Abi 'Abd al Rahman, from more than one narrator, that the Messenger of God (p) granted Hilal bin al Harith the minerals of al Qibliyah (a coastal area five days walking distance from Madinah) in the direction of al Qar'a (a place between Madinah and Nakhlah). Those minerals are charged only zakah (meaning 2.5% ) until today.23 Al Shafi'i in al Umm says after reporting this saying, "This is not confirmed as authentic by critics of hadith. Even if it were accepted, all it indicates is that the grant was given by the Prophet. The application of the rate of zakah on minerals instead of the one-fifth rate is not narrated from the Prophet (p) in this saying."24 Abu 'Ubaid says, "This saying from Rabi'ah on al Qibliyah has no acceptable chain.

Bugu da ƙari, ba ya ambatar cewa Annabi ﷺ ne ya umarci ƙayyade adadin (kashi), abin da ya ce kawai shi ne ana karɓar zakka daga ma'adanai har zuwa yau. Idan da an ruwaito zaɓin adadin daga Annabi ﷺ da inganci, da hujja ce bayyananniya wadda ba za a iya musantawa ba.25

Additionally, it does not mention that the Prophet ordered the rate; all it says is that zakah is collected from the minerals until today. If the choice of the rate was authentically reported from the Prophet, it would have been irrefutable evidence."25

A. Abu Hanifah da almajiran sa sun gabatar da maganar Manzon Allah ﷺ

A. Abu Hanifah and his disciples present the saying of the Messenger of God (p)

"Ana wajabta a bayar da ɗaya cikin biyar (1/5) a kan rikaz."26 Suna ƙara da cewa abubuwa biyu za a iya fitar da su daga cikin ƙasa:

"One-fifth is obligated on rikaz."26 They add that two things can be extracted from earth:

Na farko shi ne taskoki da mutane suka binne, na biyu kuma ma'adanai da Allah ya halitta. Note: the rules say the Hausa word for God must be used instead of "Allah". Corrected translation: Na farko shi ne taskoki da mutane suka binne, na biyu kuma ma'adanai da Ubangiji ya halitta.

the first is treasures buried by human beings and the second is minerals created by God.

Kalmar rikaz ta ƙunshi duka biyun; ma'anarta ta zahiri ita ce ma'adinai, ma'anarta ta misali kuma ita ce dukiyoyi.27

The word rikaz includes both; its literal meaning is minerals and its allegorical meaning is treasures.27

A wasu ɓangaren kuma, Malik, al-Shafi'i, da yawancin malaman fiqhu na Hijaz sun bayar da hujjar cewa ma'adanai ba rikaz ba ne, kuma rikaz yana nufin ne kawai dukiyar da mutane suka binne a cikin ƙasa. Sun kafa hujja da hadisin da jama'a suka ruwaito daga Abu Hurairah, cewa Annabi ﷺ ya ce: "Cutar da dabbobi ke haifarwa ba a biya diyya a kanta, cutar da ake samu yayin aiki a cikin rijiya ba a biya diyya a kanta, kuma cutar da ake samu yayin hakar ma'adanai ba a biya diyya a kanta, kuma wajibi ne a biya ɗaya cikin biyar a kan rikaz." Sun ce tun da Annabi ﷺ ya bambanta tsakanin ma'adanai da rikaz, ta hanyar amfani da kalmar "da" a tsakaninsu, to lallai abubuwa biyu ne daban.

On the other hand, Malik, al Shafi'i, and most Hijazi jurists argue that minerals are not rikaz and that rikaz only means treasures buried by people in the earth. They cite the saying, reported by the group, from Abu Hurairah that the Prophet (p) said, "Harm inflicted by animals is unclaimable, and harm inflicted while (working inside) a well is unclaimable, and harm inflicted while (extracting) minerals is unclaimable, and one-fifth is obligated on rikaz." They argue that since the Prophet makes a distinction between minerals and rikaz, using the article "and" between them, they must be two different things.

Sai masu adawa na mazhabar Hanafiyya suka ce dole ne a haɗa ma'adanai cikin kalmar Annabi rikaz, domin sa'ad da ya ambaci ma'adanai yana magana ne a kan cutarwar da ake jawowa wajen hakar su. Da ya ce, "kuma a kansu za a karɓi xaya bisa biyar," da an iya barin dukiyoyin da aka binne ba tare da an karɓi zakka a kansu ba. Saboda wannan yiwuwar rashin fahimta, Annabi ya yi amfani da kalma mai faɗi, rikaz, wadda ta haɗa da ma'adanai da dukiyoyin da aka binne. Babu wani masani a harshen Larabci da zai iya kawo ƙarshen wannan savani, domin malaman fiqhu na Iraƙi da na Hijaz duk sun haɗa da mutane masu zurfin ilimin Larabci, kamar Muhammad bin al-Hasan da al-Shafi'i.

Wasu malamai sun yi ra'ayin cewa idan kudin hakar ma'adinin ya yi yawa idan aka kwatanta shi da adadin ma'adinin da aka fitar, to adadin zakkar dole ne ya zama kashi 2.5%. A daya bangaren kuma, idan kudin da aka kashe kadan ne ko ba shi da yawa idan aka kwatanta shi da adadin ma'adinin da aka fitar, to dole ne adadin ya zama daya bisa biyar. Wannan kuma wata riwaya ce daga Malik da al-Shafi'i.38 Wannan matsayi ya samo asali ne daga kokarin sasanta maganganun da ke nuna cewa zinariya da azurfa, wadanda ma'adinai ne, ana biyan zakkar kashi 2.5%, da kuma maganganun da ke nuna cewa zakkar ma'adinai daya bisa biyar ne.

Some jurists argue that if the cost of extraction is high, relative to the amount of mineral taken, the rate must be 2.5%. On the other hand, when the cost involved is small or negligible, relative to the amount of mineral extracted, the rate must be one-fifth. This is also a narration from Malik and al Shafi'i,.38 This trend is induced by the attempt to reconcile the sayings which indicate that gold and silver, which are minerals, are charged 2.5%, and the sayings which indicate that the charge on minerals is one-fifth.

Wani dalili kuma da ya sa wannan hanya ke da ƙarfi ita ce cewa yawan zakkar amfanin gona yana bambanta gwargwadon kuɗin ban ruwa.

Another inducement for this approach is the fact that the rate of zakah on agriculture differs according to irrigation costs.

Al-Rafi'i, wani malamin Shafi'iyya, ya ce: "Idan aka hada dukkan nassosi tare, ma'adanai da aka samu ba tare da kashe kudi ko wahala ba dole ne a biya kashi daya bisa biyar (1/5), yayin da wadanda aka samu da kokari da kashe kudi dole ne a biya kashi 2.5%, kamar yadda kudin ban ruwa ke canza yawan haraji a kan noma."38

Al Rafi'i, a Shafi'ite, says "In reconciling all texts together, minerals obtained without cost or sweat must be charged one-fifth, while these obtained by effort and cost must be charged 2.5%, just as irrigation costs change the rate on agriculture."38

Bayyane yake, bambanci tsakanin kashi 20% da kashi 2.5% yana da girma. Yana iya zama mai dacewa a sanya kashi 10% ko kashi 5% gwargwadon darajar ma'adinan da aka hako idan aka kwatanta da kudin da aka kashe. Wannan ba ƙirƙirar sabbin kudade a cikin Shari'a ba ne, sai dai amfani da kiyasi bayyananne, domin Shari'a tana yin irin wannan bambanci a cikin kudade gwargwadon darajar abu da kudin samar da shi.

Obviously, "The difference between 20% and 2.5% is substantial. It may be reasonable to impose a rate of 10% or 5% according to the value of extracted minerals relative to cost involved. This is not an invention of new rates in Shari'ah, but application of clear analogy, because Shari'ah makes a similar distinction in rates according to the value of the item and the cost of its production.

Abu Hanifah, his ashab, and the scholars of Ahl al-Bayt hold that the zakat on minerals is due on any quantity, regardless of the nisab, on the ground that the texts do not mention nisab or the passing of a year in the case of rikaz. Malik, al-Shafi'i, his ashab, Ahmad, and Ishaq argue that there must be a nisab, and that it equals the nisab of money, since general sayings fix the nisab for gold and silver, as in "No zakah is due on anything less than five uqiyyah (of silver), and nothing is due on less than a hundred and ninety (dirhams)," and since ijma' fixes the nisab of gold at twenty dinars.

Abu Hanifah, his disciples, and the scholars of Ahl al Bait believe that dues on minerals apply to any quantity regardless of nisab, on the grounds that the sayings do not refer to nisab or to the passage of one year on rikaz. Malik, al Shafi'i, his disciples, Ahmad, Ishaq argue that there must be nisab, and that it is equal to the nisab of money, since general sayings determine nisab for gold and silver, as in "No zakah is obligated on anything less that five uqiyyah (of silver) and nothing is obligated on a hundred and ninety (dirhams),"39 and since ijma sets the nisab of gold at twenty dinars.

Ra'ayin da ya fi dacewa shi ne cewa dole ne a yi la'akari da nisab, amma ba a bukatar wucewar shekara guda, domin, kamar yadda al-Rafi'i ya bayyana, nisab yana da muhimmanci domin dukiyar ta zama mai yawa har ta isa ta taimaki mai karɓa, shi kuma wucewar shekara guda an shar'anta shi ne domin dukiya ta kasance an saka ta a cikin kasuwanci kuma ta yi girma. Ma'adinai da ake fitarwa daga ƙasa su ne kansu ƙarin, kamar tsirrai da 'ya'yan itatuwa. Saboda haka, kamar yadda yake a kan hatsi da 'ya'yan itatuwa, dole ne a sami nisab, amma babu buƙatar wucewar shekara guda.40

The correct view seems to be that we must consider nisab, but the passage of one year is not required, since, as al Rafi'i states, nisab is needed for the wealth to be substantial enough to relieve the recipient, while the passage of one year is given for wealth to be invested and to grow. Minerals extracted from the ground are themselves the increase, like plants and fruits. So, like on grains and fruits, there must be nisab, but there is no need for the passage of one year.40

Ba lallai ne nisabi ya kasance an samar da shi a lokaci guda ba. Abubuwan da aka hako ana haɗa su tare, idan kuma sun kai adadin nisabi cikin tsawon shekara guda, to zakka tana wajaba, koda kuwa an sayar da abin da aka samar yayin da lokaci ke wucewa. Wannan lokaci yana kama da lokacin girbi a game da amfanin gona. Ƙananan katsewa a samarwa ba sa shafar wannan tarawa, amma bayan dogon katsewa sai an fara sabon lokacin tarawa.41

Nisab need not be produced at one time. Things extracted are added together, and if they add up to the amount of nisab in a period of one year, then zakah applies, even though the output may be sold as time goes. This period is similar to the season in the case of crops. Small interruptions in production do not affect this accumulation, but after a long interruption a new period of accumulation starts.41

Ina ganin cewa irin wannan al'amari ya kamata a bar shi ga masana, bisa ga shawarar da ke cikin Alkur'ani: {Kuma ba mu aiko kafin ka ba face mutane wadanda muke yi musu wahayi. Idan ba ku sani ba, ku tambayi masu ilimi}.42

I believe such a matter should be left to specialists, in accordance with the advice in the Qur'an, "Before thee, also, the apostles We sent were but men to whom We granted inspiration. If ye realize this not, ask of those who possess the Message."42

Yawancin malamai na fiqhu sun tafi a kan cewa zakkar ma'adinai tana wajaba ne a lokacin fitar da su, bayan an yi musu shiri na farko da tace su. Malik ya ce: "Ma'adinai kamar amfanin gona suke." Ana karbar zakkarsu a ranaku irin nasu, wato ranar fitar da su, ba tare da bukatar wucewar shekara guda ba.[43] A cewar al-Nawawi, wannan ra'ayin shi ne na yawancin malamai, tun daga magabata har zuwa wadanda suka zo daga baya. An tabbatar da shi a mafi yawan littattafan mazhabar Shafi'i,[44] kuma shi ne ra'ayin da aka amince da shi a mazhabar Ahmad.45

The majority of jurists argue that dues on minerals are payable at the time of extraction, after initial preparation and refinement. Malik notes, "Minerals are like crops." Dues on them are collected on similar dates, i.e. the day of extraction, without any need for the passage of one year."43 According to al Nawawi, this is the view of the masses of scholars, from the precedent-setters and the later generations. It is confirmed in most Shafi'i writings,44 and is the approved opinion in the school of Ahmad.45

Ishaq da Ibn al Mundhir sun sabawa. Su na buƙatar wucewar shekara guda saboda maganar: "Babu zakka da ke wajaba a kan dukiya har sai shekara guda ta wuce."45 Amma wannan magana raunana ce, kuma an yarda baki ɗaya cewa ba ta shafi dukkan lamura ba, tun da noma an keɓe shi. Ma'adinai ma ya kamata a keɓe shi, ta hanyar kwatance. Marubucin al Mughni ya rubuta, "tun da ma'adinai dukiya ce da ake samu daga ƙasa, to kamar noma da dukiyar da aka binne, babu buƙatar sharaɗin wucewar shekara guda. Haka kuma, an sanya wannan sharaɗi ne domin a bar dukiya ta ƙaru. Ma'adinai, kamar 'ya'yan itatuwa, sakamakon tsari ko girma ne kansa, don haka babu irin wannan sharaɗi."45 Marubucin al Muhadhdhab ya ce "Haƙƙoƙin da ake biya a kan ma'adinai ana biyansu ne idan an samu ma'adinan, ba tare da la'akari da lokacin shekara guda ba, domin wucewar irin wannan lokaci an yi shi ne don a ba kadara damar ƙaruwa, amma ma'adinai 'ya'yan itace ne kuma girman ƙasa, kamar noma."46

Ishaq and Ibn al Mundhir disagree. They require the passage of one year because of the saying "No zakah is obligated on wealth until one year elapses."45 This saying is, however, weak, and it is unanimously agreed that it does not apply on all cases, since agriculture is excluded. Minerals should likewise be excluded, by analogy. The author of al Mughni writes, "since minerals are wealth earned from the earth, then like agriculture and buried treasures, there is no need for the condition of the passage of one year. Moreover, this condition is put in order to allow wealth to grow. Minerals are, like fruits, the result of the process or growth itself, so there is no such condition."45 The author of al Muhadhdhab says "Dues on minerals are payable when minerals are obtained, without any consideration of the period of one year, because the lapse of such a period is meant to give time for the asset to grow, but minerals are the fruits and growth of land, like agriculture."46

Masana shari'a sun sha banban wajen rarraba haƙƙoƙin ma'adanai. Abu Hanifah da wasu gungun malaman shari'a sun sanya waɗannan haƙƙoƙi a cikin rukunin fai', suna cewa dole ne a raba su yadda ake raba fai'.

Jurists differ in categorizing dues on minerals. Abu Hanifah and a group of jurists classify these dues with fai' and argue that they must be disbursed the same way fai' is.

Malik da Ahmad suna ganin cewa yana da hukuncin zakka. Akwai rahotanni biyu daga malaman Shafi'iyya. Wasu malaman Shafi'iyya sun ce yana kama da zakka, wasu kuma sun ce ya dogara da adadin da aka sanya: idan aka sanya kashi 20%, to dole ne a yi masa hukuncin fai', amma idan aka sanya kashi 2.5%, to dole ne a yi masa hukuncin zakka.

Malik and Ahmad consider it zakah. We have two reports from the Shafi'ites. Some Shafi'ite jurists say it is like zakah, and others say it depends on the applied rate---if 20% is applied it must be treated like fai', but if 2.5% is applied it must be treated like zakah.

Waɗanda ba sa ɗaukar wannan haƙƙi a matsayin zakka suna sanya harajin ɗaya bisa biyar har ga waɗanda ba Musulmi ba, yayin da waɗanda suke ɗaukar shi a matsayin zakka ba sa yin haka, domin zakka, a matsayin ibada, ba ta shafi waɗanda ba Musulmi ba.47

Those who do not classify this due as zakah apply the charge one-fifth to non- Muslims too, while those who classify it as zakah do not, because zakah, as a form of worship, is not applicable to non-Muslims.47

Bisa ga ra'ayin Abu Hanifah, almajiransa, al-Hasan bin Salih, da malaman fiqhu na Zaidiyya, ba a wajabta komai a kan irin waɗannan abubuwa. Haka nan wannan ita ce ra'ayin Ibn 'Abbas, kamar yadda Ibn Abi Shaibah da wasu suka ruwaito. Ibn 'Abbas ya ce, "Amber ba rikaz ba ne. Abu ne da teku take jefawa, kuma ba a wajabta komai a kansa."48 A bayyane yake cewa wannan yana nufin babu wani haraji da ya wajaba a kansa. Bugu da ƙari, an ruwaito daga Jabir bin 'Abd Allah yana cewa, "Amber ba ghanimah ba ne. Duka nasa ne wanda ya samu."49 Ma'ana, kashi ɗaya cikin biyar da ake biya a kan ghanimah ba ya wajaba a kan amber. Abu 'Ubaid ya yi sharhi cewa, "Anan muna ganin sahabbai biyu na Manzon Allah ﷺ suna ganin ba a caje shi da komai ba."49

According to Abu Hanifah, his disciples, al Hasan bin Salih, and Zaidi jurists, nothing is due on such materials. This is also the opinion of Ibn 'Abbas, as reported by Ibn Abi Shaibah and others. Ibn 'Abbas writes, "Amber is not rikaz. It is something thrown out by the sea, and nothing is imposed on it."48 Apparently, this means that no charge is obligated on it. Additionally, Jabir bin 'Abd Allah is reported to have said "Amber is not ghanimah. All of it goes to the person who acquires it,"49 meaning that the one-fifth due on ghanimah is not obligated on amber. Abu 'Ubaid comments, "Here we find two Companions of the Prophet (p) believing it is not charged anything."49

Sai kuma, an ruwaito da ingantaccen isnadi daga Ibn 'Abbas cewa game da amber ya ce: "Idan an karɓi wani abu a kansa, dole ne ya zama一 na biyar." Da alama Ibn 'Abbas ya canza ra'ayinsa bayan wani takamaiman lamari. 'Abd al-Razzaq ya ruwaito ta hanyar sarkar ingantacciya cewa Ibrahim bin Sa'd, wanda gwamna ne a Eden, ya tambayi Ibn 'Abbas game da amber. Amsar Ibn 'Abbas ita ce: "Idan an karɓi wani abu, dole ne ya zama一 na biyar."50 Eden yanki ne da ake samar da amber a cikinsa. Don haka Ibn 'Abbas ya bayar da ra'ayi daban la'akari da maslahohin da Shari'a ta amince da su. An ruwaito ta hanyar al-Hasan bin al-'Amarah daga Ibn 'Abbas daga 'Umar bin al-Khattab cewa dole ne a karɓi一 na biyar daga amber da kowane lu'u-lu'u da aka fitar daga teku.51 Bugu da ƙari, an ruwaito daga Ibn 'Abbas cewa Ya'la bin Umayya ya rubuta wa 'Umar game da wani yanki na amber da aka samu a bakin teku. 'Umar ya tambayi sahabbai da ke wurin, kuma suka ba da shawarar a karɓi一 na biyar daga gare shi. 'Umar ya rubuta: "Dole ne a karɓi一 na biyar daga gare shi da kowane lu'u-lu'u da ya fito daga teku."52

Masana'antar kamun kifi tana da muhimmanci a rayuwar tattalin arzikin yau, tana samar da kifi mai darajar miliyoyin daloli. Menene hukuncinta a Shari'ah ta fuskar wajabcin zakka?

The fishing industry is important in today's economic life, producing millions of dollars worth of fish. What is its treatment in Shari'ah from the point of view of zakatability?

Abu 'Ubaid ya ruwaito daga Yunus bin 'Ubaid cewa: "'Umar bin 'Abd al-'Aziz ya rubuta wa gwamnansa na 'Oman cewa: 'Kada ku karɓi komai daga kifi har sai ya kai darajar dirhami dari biyu, kwatankwacin nisab na kuɗi. Idan ya kai dirhami dari biyu, ku karɓi zakka daga gare shi.'"59 An ruwaito irin wannan ra'ayi daga Ahmad.59 'Yan Shi'a Imamiyya sun yi imani cewa adadin ya zama kashi ɗaya cikin biyar, kamar yadda yake a kan ganima. Anan ma ina gabatar da ra'ayi iri ɗaya da na bayyana game da abubuwan da ake fitarwa daga teku.

Abu 'Ubaid reports from Yunus bin 'Ubaid, "'Umar bin 'Abd al 'Aziz wrote to his governor of 'Oman, 'Do not take anything from fish until it reaches two hundred dirhams in value similar to nisab of money. Once it becomes two hundred dirhams, take zakah from it."59 A similar view is reported from Ahmad.59 Imamis believe the rate must be one-fifth, like on ghanimah. Here also I present the same opinion that I expressed regarding the extracts from the sea.