Matalauta da mabukata su ne nau'in farko da na biyu daga cikin masu karɓar zakka da aka ambata a cikin suratul Tauba, wanda hakan ke nuna cewa manufa ta farko ta zakka ita ce kawar da talauci da kuncin rayuwa daga cikin al'umma. Wannan manufa ta zakka, wadda ita ce mafi muhimmanci, an ambace ta ita kaɗai a wasu hadisai, kamar hadisin da Mu'azu ya ruwaito, lokacin da Manzon Allah ﷺ ya aike shi zuwa Yaman: "Ka sanar da su cewa Allah ya wajabta musu sadaka, wadda ake karɓa daga masu wadata daga cikinsu, a mayar da ita ga matalauta daga cikinsu."

The poor and the needy are the first two categories of zakah deservants mentioned in sura al Tawbah, which illustrates that the first target of zakah is to eliminate poverty and destitution from society. This purpose of zakah, being the most important, is mentioned alone in some sayings, such as the saying narrated by Mu'adh, when the Prophet sent him to Yemen: "Inform them that God has prescribed on them a sadaqah, taken from the rich among them and rendered to the poor among them."

Abu Yusuf, almajirin Abu Hanifah, da Ibn al-Qasim, almajirin Malik, sun yi imani cewa talakawa da mabukata rukuni ɗaya ne.1 Yawancin malamai kuwa sun sabawa wannan ra'ayi. A zahiri, talakawa da mabukata rukunai biyu ne a cikin rukuni ɗaya. Masana fiqhu da masu tafsirin Alkur'ani sun sha banban game da ainihin ma'anar "talakawa" da "mabukata", musamman idan an ambaci kalmomin biyu tare. Malamai da yawa suna ganin cewa waɗannan kalmomi biyu suna da alaƙa da juna, ta yadda idan an ambaci ɗaya daga cikinsu, to ya haɗa da ɗayan, amma idan an ambace su tare a cikin magana ɗaya, to suna ɗauke da ma'anoni dan banbanta. A cikin ayar "Sadakoki kawai na ... ." kalmomin biyu sun bayyana tare.

Abu Yusuf, the disciple of Abu Hanifah, and Ibn al Qasim, the disciple of Malik, believe the poor and the needy are one category.1 The majority of scholars disagree. In fact, the poor and the needy are two subsets of one category. Jurists and commentators on the Qur'an differ as to the specific meaning of "the poor" and "the needy", especially when the two words are mentioned together. Many scholars argue that these two words are inter-related, so that if one of them is mentioned, it includes both, but when they are mentioned together in one statement, they carry slightly different meanings. In the verse "The sadaqat are only for . . . ." the two words appear together.

Al-Tabari ya zaɓi ra'ayin cewa kalmar "miskīn" tana nufin mutumin da yake cikin buƙata, amma yana da kamewa har ba ya roƙo, yayin da "fakīr" kuma shi ne mutumin da yake cikin buƙata amma yana wulaƙanta kansa wajen roƙo.[2] Ya yi bayani cewa kalmar "buƙata" tana ɗauke da wannan ma'ana, kamar a cikin ayar: "Suna cikin wulaƙanci da talauci [buƙata]."[3] Maganar da aka inganta, "Miskīn ba shi ne wanda ake gamsar da shi da kwanya ɗaya ko biyu ba ... shi ne mai kamewa," ba bayanin harshe ba ne game da kalmar "miskīn," a'a, sanarwa ce daga Manzon Allah ﷺ game da darajar kamewa. Wannan kamar salonsa ne a maganarsa, "Mai ƙarfi ba shi ne wanda yake yin galaba a kan wasu a gwagwarmaya ba, a'a, shi ne wanda yake kame kansa idan ya yi fushi."[4] Yayin da yake sharhi kan maganar game da miskīn, al-Khaṭṭābī ya yi gaskiya lokacin da ya ce "miskīn shi ne mutumin da yake zagayawa yana roƙo, domin Manzon Allah ﷺ ya jawo hankalin masu saurarensa cewa buƙatun masu roƙo na iya biyan buƙatarsu da abin da suka samu, alhali kuwa mutumin da yake cikin buƙata amma ba ya roƙo yana iya a manta da shi, don haka buƙatarsa ta wuce ba a biya ta ba."5

Al Tabari selects the view that the word "poor" means the person who is in need, but is also modest enough not to beg,2 while the needy is the person who is in need but humbles himself in begging. He argues that the word "need" has this connotation, as in the verse, "They were in humiliation and misery [need]."3 The correct saying, "A needy person is not one who is satisfied with one or two dates but . . . the person who is modest," is not a linguistic explanation of the word "needy" but rather an assertion by the Prophet of the value of modesty. This is like his style in the saying, "The strong is not one who conquers others in wrestling, but one who controls himself when he is angered."4 Commenting on the saying about the needy, al Khattabi rightly argues that "the needy is a person who goes around begging, since the Prophet brought the attention of his audience to the fact that beggars' needs may be satisfied by what he or she receives, while a person who is in need but does not beg may be forgotten, so his or her need passes unsatisfied."5

Yana iya zama wajibi a duba ma'anar wadata kamar yadda malaman fiqhu suka bayyana ta, domin ta haka za a iya tantance iyakar rukunin talakawa da mabukata daidai.

It may be necessary to look at the definition of richness as given by jurists, since by such contrast one may determine exactly the boundary of the poor and needy category.

Ba a bai wa masu arziki zakah. Annabi ﷺ ya ce: "...a karɓo ta daga masu arziki a mayar da ita ga talakawa," kuma ya ce: "Sadaka ba ta halatta ga mai arziki ba."11 Bayar da zakah ga mai arziki yana nufin wani talaka ba zai samu zakah ba, kuma wannan ya saɓa wa manufar zakah, kamar yadda Ibn Qudamah ya bayyana.12 Idan an san su waɗanda suke masu arziki, za a iya gane talakawa da mabukata ta hanyar cire masu arziki.

Zakah must not be given to the rich. The Prophet said ". . . to be taken from the rich and rendered to the poor," and "The sadaqah is not lawful to the rich."11 Giving the rich zakah means some poor person is not being given zakah, and this violates the objective of zakah, as stated by Ibn Qudamah.12 By knowing who the rich are, we can as define by way of elimination the poor and needy.

Hakika malamai ba su da ra'ayi guda ɗaya kan wannan batu ba. Bisa ga ra'ayin Suffian Al Thory, Ibn al Mubarak, da Ishaq Ibn Rahawah, arziki da ke hana mutum karɓar zakka shi ne dirhami hamsin, wato kwata na nisabin kuɗi.13 14 Ibn Mas'ud ya ruwaito cewa: "Manzon Allah ﷺ ya ce: 'Duk wanda ya yi roƙo alhali yana da abin da ke sa shi wadata, to, a Ranar Alƙiyama abin da ya samu zai zama tabo a fuskarsa.' Aka tambayi Annabi ﷺ, 'Menene arziki?' Ya amsa, 'Dirhami hamsin ko makamancinsu a zinariya.'" An ruwaito cewa Ahmad ya yarda da wannan ma'anar ne kawai idan dukiyar tana cikin kuɗi, amma masu sukar hadisi sun ƙasƙantar da wannan magana ta Ibn Mas'ud, suna ɗaukarta a matsayin mai rauni.15

Here again jurists do not have one unanimous decision. According to Suffian Al Thory and Ibn al Mubarak, and Ishaq Ibn Rahawah,13 richness that excludes a person from a zakah recipient14 is fifty dirhams, one-fourth the nisab of money. Ibn Mas'ud narrates, "The Messenger of God (p) said 'A person who asks while he has what makes him rich, whatever he gets appears on the Day of Judgement as cuts on his face.' The Prophet was asked, 'What is richness?' He answered, 'Fifty dirhams or its equivalent in gold.'" Ahmad is reported to share this definition only if the property is in money terms, but critics of hadith grade this saying from Ibn Mas'ud weak.15

Ko da ma hadisin daidai ne, wannan magana ba ta tantance cancantar karɓar zakka ba; abin da take nunawa kawai shi ne haramcin roƙo ko neman sadaka ga mutumin da ya mallaki dirhami hamsin. Wasu malamai suna ganin cewa dirhami hamsin sun isa biyan muhimman bukatu a zamanin Annabi ﷺ, wasu kuma suna fassara maganganun a matsayin waɗanda aka yi wa wasu mutane na musamman da dirhami hamsin ya isar musu.

Duk mutumin da ya zaɓi ya zauna babu aiki, ya rayu a kan kuɗin al'umma ta hanyar sadaka da taimakon kuɗi duk da yana da ƙarfi kuma yana iya aiki da samun kuɗi, ba ya cancanta a karɓi zakka ba a cewar malaman Shafi'iyya da Hanbaliyya, waɗanda suka ce ba a kashe zakka a ƙarƙashin sunan matalauci da mabukaci ga mai arziki ko mutumin da yake iya yin aiki wanda kuɗin shigansa ya isa ga bukatar kansa da iyalinsa.25 A ra'ayina, wannan ra'ayi yana samun goyon bayan nassoshi da ƙa'idodin Shari'a, har ta kai ga wasu malaman Hanafiyya, waɗanda suka halatta a ba da zakka ga matalauci mai iya samun kuɗi, sun ce bai dace irin wannan mutum ya karɓi zakka ba; wato, idan an halatta ba shi, to bai halatta a gare shi ya karɓa ba. Mafi yawan malaman Hanafiyya suna ganin cewa karɓar zakka a nan ba haram ba ne, amma makaruhi ne.26 Wasu malaman Malikiyya suna goyon bayan Shafi'iyya da Hanbaliyya a wannan ra'ayi.27

A person who chooses to be idle and to live at the expense of society through charity and financial help despite being strong enough and capable of working and earning, is not eligible for zakah according to Shafi'ite and Hanbalite scholars, who say zakah must not be expended under the title of poor and needy to a rich person or a person capable of working at a job whose income is adequate to for personal and family need.25 In my opinion, this view is supported by the texts and principles of Shari'ah, to the extent that some Hanafites, who permit giving zakah to the poor person capable to earning, say it is not good for such a person to take zakah; i.e. if paying him is permissible, it is not lawful on his part to receive zakah. The majority of Hanafites maintain that receiving zakah is not prohibited here, but undesirable.26 Some Malikites support the Shafi'ites and Hanbalites in their view.27

A ka’ida, Musulunci yana wajabta aiki ga kowane namijin da yake da ikon yin aiki. Ya kamata gwamnati ta samar da ayyuka da damar tattalin arziki ga mutane, domin su yi aiki su samu abin da ya ishe su.

In principle, Islam obligates working on each capable man. The state is supposed to provide jobs and economic opportunities for people to work and earn their sufficiency.

Annabi ya ce, "Babu wani mutum da zai iya cin abinci mafi alheri daga wanda ya samu ta hannun aikinsa"28. Ba a halatta ga mutumin da ya sami aikin da yake iya yi, wanda zai ba shi isasshen kuɗin shiga, ya ƙi shi ya rayu da sadaka ko bara ba. A ɗaya daga cikin maganganunsa, Manzon Musulunci (p) ya bayyana a fili cewa, "Sadaka ba ta halatta ga mai arziki ko mai ƙarfi wanda ba shi da nakasa ba."29 Al-Tabari ya ruwaito daga Zuhair al-'Amiri cewa ya haɗu da 'Abdullahi ɗan 'Amr ɗan al-'As, ya kuma tambaye shi wa zakka take? 'Abdullahi ya amsa, "Zakka ta guragu ce, makaho, da kowane mai nakasa ko nakasasshe." Zuhair ya tambaya, "Ashe ba ma'aikatan karɓar zakka da mayaƙa a hanyar Allah suna da hakki ba?" 'Abdullahi ya ce, "Mayaƙa da ma'aikata Allah ya halatta musu ita gwargwadon aikinsu," sannan ya ci gaba da cewa, "Sadaka ba ta halatta ga mai arziki ko mai ƙarfi wanda ba shi da nakasa ba." Wannan jumla ta ƙarshe ta 'Abdullahi an ruwaito ta a matsayin magana ta Annabi ﷺ daga 'Abdullahi da kansa da kuma wasu sahabbai da yawa.31

Ɗaya daga cikin hukunce-hukunce masu kyau da malaman fiqhu na Musulunci suka tabbatar shi ne cewa mutanen da suke iya neman abin rayuwa amma suke ciyar da dukkan lokacinsu wajen ibada, sallah, azumi, da sauransu, ba tare da wani kuɗin shiga ko dukiya nasu ba, ba su cancanci karɓar zakka ba, saboda lada ta ibada tana tsaya ne ga mai yin ibadar da kansa, kuma saboda Alƙur'ani ya umarce shi ya yi aiki da yawo a cikin ƙasashen duniya neman abin rayuwa. Musulunci bai amince da zuhudu ko rayuwar ƙauracewa duniya ba. Yin aiki don samun isasshen abin rayuwa wani nau'i ne mai daraja ta ibada, muddin ana yinsa da niyya mai kyau da kuma riƙo da iyakokin Allah.

One of the admirable rulings recorded by Muslim jurists is that persons who are able to earn but spend all their time worshiping, praying, fasting, etc., without having an income or resources of their own, are not eligible to receive zakah, because the reward of worship is confined to the worshiper,36 and because he or she is ordained in the Qur'an to work and walk through the tracts of the earth in search of sustenance. Islam does not recognize asceticism or monasticism. Working to earn sufficiency in sustenance is a high-ranking form of worship, provided it is performed with a good intention and commitment to the boundaries of God.

Dedicating one's time entirely to acquiring a beneficial branch of knowledge does not remove a person from eligibility for zakah. Such a person may be given zakah to help them achieve that aim, including the cost of the necessary books, whether the branch of knowledge sought is worldly or religious. Seeking knowledge is a communal obligation that some members of the society must take on. The benefit of this knowledge extends to the whole society, and zakah is due to two kinds of people: those in need of relief and those needed by the Muslim society.

Devoting one's time fully to acquiring a useful branch of knowledge does not remove a person from eligibility for zakah. Such a person may be given zakah in order to help him or her achieve that purpose, including the cost of necessary books, regardless of whether the branch of knowledge sought is earthly or religious. Seeking knowledge is a social obligation that some-members of the society must undertake. The benefit of this knowledge extends to the whole society, and zakah is due to two kinds of persons--those in need of relief and those needed by the Muslim society.

Wasu malamai na fiqhu sun ƙara sharadin cewa dalibi, idan yana iya samun kuɗi, sai ya zama fitacce kafin ya cancanci karɓar zakka.37 Akwai gaskiya a abin da suke faɗa. Gwamnatoci a yau sukan yi haka idan suna bayar da tallafin karatu.

Some jurists add the condition that a student, if able to earn, must be outstanding in order to be eligible for zakah.37 They have a point. This is usually practiced by governments today when they offer scholarships.

Ya kamata a jaddada cewa mutanen da suka fi cancanta da zakka ba masu bara ba ne, musamman ma domin da yawa daga cikinsu suna sana'ar bara, a'a, sai dai waɗanda kamewarsu ke hana su neman taimako. Annabi (p) ya jaddada cewa: "Mabukaci shi ne mai kamewa.. Ku karanta idan kuna so, ba sa roƙo da ƙarfi daga kowa da kowa."38 Ayar tana bayyana matalauta muhajirai a Madina waɗanda ke hidimar addini kuma ba su da isassun abubuwan da za su biya bukatunsu na asali, amma ba sa roƙon mutane ko neman taimako, saboda kamewa.39 Irin waɗannan mutane sun fi cancantar taimakon zakka, kamar yadda Manzon Allah ya koya mana. A wata sigar daban ta wannan hadisi, Annabi ya ce: "Mabukaci ba shi ne wanda ke yawo yana bara ga mutane, wanda za a iya biyan bukatarsa da loma ɗaya ko biyu ko dabino ɗaya ko biyu ba. Mabukaci na gaskiya shi ne wanda ba ya samun isasshen abin biyan bukata, amma ba a tunawa da shi ta yadda za a ba shi, kuma ba ya tsayawa yana roƙon mutane."40 Wannan ya kawo hankalinmu ga mutane da iyalai da yawa waɗanda ke fama da matsalolin kuɗi amma ba sa barin wasu su san da hakan. An tambayi Al Hasan al Basri ko mutumin da ya mallaki gida da bawa zai iya karɓar zakka. Amsarsa ita ce eh, idan mutumin yana cikin bukata.41 Muhammad bin al Hasan ya ba da amsa makamanciyar wannan lokacin da aka tambaye shi game da mutumin da ya mallaki filaye da gine-gine waɗanda kuɗin shigarsu ba ya isar masa da dukkan bukatunsa, kamar yadda Ibn Abidin ya ruwaito.42

It must be underlined that the people who deserve zakah most are not beggars, especially since many of them take begging as a profession, but rather those whose modesty prevents them from asking for help. The Prophet (p) emphasizes that "A needy person is one who is modest.. Read if you like they beg not importunately from all and sundry.38 The verse describes the poor migrants in Madinah who were serving the faith and did not have sufficient resources to satisfy their essential needs, but did not ask people or beg for help, out of modesty.39 Such people deserve the help of zakah more, as the Messenger of God guides us. In another version of the same saying, the Prophet says "The needy person is not one who goes around begging people, who can be satisfied by a bite or two or a date or two. The [true] needy person is one who finds not sufficiency but is not remembered by others, so that they give him, nor does he stand begging people."40 This brings our attention to many individuals and families who have financial difficulties but rarely let them be known by others. Al Hasan al Basri was asked whether a person who owns a house and servant can take zakah. His answer was a affirmative, if the person is in need.41 Muhammad bin al Hasan gives a similar answer when asked about a person who owns land and buildings whose income does not fulfill all his needs, as reported by Ibn Abidin.42

Har ila yau, an riga an ambaci ra'ayin Ahmad game da irin waɗannan lamuran a baya.43

Moreover, the opinion of Ahmad about similar cases was mentioned earlier.43

Ra'ayoyin malamai kan wannan batu za a iya raba su zuwa manyan bangarori biyu. Na farko shi ne a bayar da abin da ya isa biyan muhimman bukatun da aka sani a cikin al'umma, ba tare da kayyade wani takamaiman adadi ba; na biyu kuma shi ne a bayar da takamaiman adadi wanda malamai suka sabawa juna wajen tantancewa.

The different views of jurists on this issue can be grouped into two major trends. The first is to give as much as is sufficient to satisfy the essential needs commonly known in society, without determining any specific amount, and the second is to give a specific amount in whose determination jurists differ.

Salon farko ya fi dacewa da nassoshi da manufofin zakka.

The first trend seems to be more consistent with the texts and objectives of zakah.

Akwai ra'ayoyi guda biyu manya a cikin wannan mahangar, wato, a ba da abin da ya biya muhimman bukatu na tsawon rayuwa, ko kuma na shekara guda kawai.

Two major opinions can be pointed out in this trend, namely, to give what satisfies essential needs for the lifetime, or only for one year.

Wannan ra'ayi yana nufin ba talakawa abin da zai isar da su daga matakin talauci har abada, ta yadda ba za su ƙara buƙatar zakka ba a nan gaba. A cikin al-Majmu', al-Nawawi ya ce:

This opinion aims at giving the poor what is sufficient to remove them from the poverty level forever, in such a way that they would not need zakah in the future. In al Majmu', al Nawawi says:

Abokan aikinmu na Iraƙi, tare da da yawa daga cikin mutanen Khurasan [arewa maso gabashin abin da yake yanzu Iran] sun yi imani cewa dole ne a ba talakawa da mabukata ta hanyar da za a cire su daga talauci har abada zuwa wadatar rayuwa. Wannan ita ce ra'ayin al-Shafi'i. Suna kawo shaida mai goyon baya hadisin da Qubaysah bin al-Mukhariq al-Hilali ya ruwaito cewa Manzon Allah ﷺ ya ce: "Roƙo ba ya halatta, sai dai a ɗaya daga cikin hali uku: Halal ne ga mutumin da ya ɗauki nauyin kuɗi domin sasanta mutane masu jayayya, ya yi roƙo har ya samu isasshen abincin rayuwa; mutumin da wata masifa ta shafe lafiyarsa gaba ɗaya, an yarda ya yi roƙo har ya kai ga isasshen abincin rayuwa; da kuma mutumin da talauci ya same shi har uku daga cikin mutanen hankali na danginsa suka tabbatar cewa talauci ya same shi da gaske, an yarda ya yi roƙo har ya samu isasshen abincin rayuwa. Ya Qubaysah, duk roƙon da ya wuce waɗannan hali uku mugunta ce daga ɓangaren wanda ya roƙa." Muslim ne ya ruwaito shi a cikin littafinsa mai inganci.

Our Iraqi colleagues, along with many from Khurasan [northeast of what is today Iran] believe that the poor and the needy must be given in such a way that they are permanently removed from poverty into sufficiency. This is the very opinion of al Shafi'i. They provide as supportive evidence the saying from Qubaysah bin al Mukhariq al Hilali that the Messenger of God said "Begging [or asking] is not permissible, except for one of three cases, It is lawful for a person who carries a financial charge [in reconciliation of] disputing people, to ask until he obtains sufficiency of sustenance; a person who is struck by a disaster that wipes his health out is permitted to ask until he reaches sufficiency of sustenance, and a person struck by poverty to the extent that three wise clansmen confirm that he is really hit by poverty is permitted to ask until he obtains sufficiency of sustenance. O Qubaysah, any asking beyond these three cases is evil on the part of the person who asks." Reported by Muslim in his correct collection.

Abokan aikinmu suna gardama cewa Manzon Allah ya halatta roƙo har sai an kai ga isa. Wannan yana nufin manufar raba zakka ita ce a sa talakawa da mabukata su kai ga isarsu kamar yadda aka faɗa a sama. Ana iya ba wa sana'ar sana'a adadin da zai isa ya sayi kayan aiki da kayan aikin da za su ba shi damar yin aiki da samun abincinsa. Wannan tabbas ya bambanta gwargwadon lokaci, ƙasa, da ƙarfin kowane mutum. Wasu daga cikin abokan aikinmu suna ba da misalai cewa mutumin da yake sayar da kayan lambu za a iya ba shi dirhami biyar ko goma, yayin da mutumin da sana'arsa ta sayar da duwatsu masu daraja za a ba shi dirhami dubu goma, idan bai iya kai ga isa da ƙasa da wannan adadin ba. Mutanen sauran sana'o'i kuwa za a ba su gwargwadon bukatar sana'arsu. Manoma za a ba su filin noma ko wani yanki daga cikinsa wanda zai isar da su ga isasshen abinci. Amma waɗanda ba su da sana'a ko ƙarfi, dole ne a ba su abinci isasshe har tsawon rayuwarsu, ba tare da iyakance ga shekara guda ba.46

Wannan ita ce ra'yin malikawa, da yawancin hanbalawa, da kuma mafi yawan sauran malaman fiqhu.

This is the view of the Malikites, most of the Hanbalites, and most other jurists.

Suna cewa dole ne a ba talakawa da mabukata wadatarsu na tsawon shekara guda cikakka, ba fiye ba, ba kuma kasa ba, saboda Annabi ﷺ yana ajiye wa iyalansa abincin da ake bukata na shekara guda, kuma saboda ana karbar zakka a kowace shekara, don haka dole ne a raba ta a kowace shekara ma.54

They argue that the poor and needy must be given their sufficiency for one full year, no more and no less, on the grounds that the Prophet used to keep for his family food needed for one year,53 and that zakah is collected on a yearly basis, so its distribution must be on a yearly basis too.54

Ba za a iya tantance isassun abin da zai wadatar da shekara guda da wani adadi da aka kayyade ba, domin hakan ya dogara da yanayi, buƙatu, da girman iyali.55

Sufficiency for one year cannot be determined by any given amount, since it depends on circumstances, needs, and size of family.55

Domin fahimtar ma'anar biyan buƙatu masu muhimmanci ko gamsar da su kamar yadda ake amfani da ita a cikin ilimin fiqhu na Musulunci, dole ne mu ambaci wasu abubuwa. Na farko, buƙatu masu muhimmanci sun haɗa,ban da abinci, tufafi da matsuguni, da biyan sauran sha'awoyin ɗan adam masu muhimmanci, musamman sha'awar jima'i. Musulunci, a gefe guda, ba ya halatta zaman aure ba, kuma a gefe guda kuma yana hana ayyukan lalata. Musulunci ya wajabta aure ga duk wanda ya iya, kamar yadda Annabi ﷺ ya ce: "Duk wanda yake da ikon yi, to ya yi aure, domin hakan yana taimakawa wajen ƙasƙantar da ganinsa da kiyaye al'aurarsa."56

In order to fully understand the concept of sufficiency or satisfaction of essential needs as used in Islamic jurisprudence, we must mention several points. First, essential needs include, in addition to food, clothes, and shelter, the fulfillment of other essential human drives, especially the sexual drive. Islam, on one hand, does not allow celibacy, and on the other hand forbids wanton sexual practices. Islam ordains marriage for everyone who can afford it, as the Prophet says "He who has the means and ability must get married, because this helps one lower one's gaze and guard one's modesty."56

Saboda haka, ana sa ran Shari'a za ta taimaka wa waɗanda suke son yin aure amma ba su da kuɗin da ake buƙata. Malamai sun yi bayani cewa kuɗin aure yana cikin abin da ake buƙata na wadatuwa ga waɗanda ba su da matan aure kuma suna buƙatar yin aure.57

Consequently, Shari'ah is expected to help those who want to be married but do not have the necessary financial means. Scholars argue that marriage expenses are included in the level of sufficiency for those who have no spouses and need to get married.57

Wasu malamai sun kai ga har zato cewa, ga mutumin da bai gamsu da mace ɗaya ba, kudin auren mace ta biyu ma yana cikin matakin iyawarsa.58

Some scholars go as far as assuming that, for a man who is not satisfied with one wife, the cost of marrying a second wife is also part of his level of sufficiency.58

'Umar bin 'Abd al 'Aziz, wanda aka fi kira da suna na biyar daga cikin Khulafa'u Rashidun, ya umarci mutane da su nemi mabukata, da wadanda ke cikin bashi, da wadanda ke neman aure, domin a taimake su daga baitul-mali na al'ummar Musulunci.59

'Umar bin 'Abd al 'Aziz, who is usually called the fifth of the Wise Successors, ordered people to search for the needy, those who are under burden of debt, and those who are seeking marriage, in order to help them from the treasury of the Muslim state.59

Ra'ayin nan ya samo asali ne daga hadisin Abu Hurairah cewa wani mutum ya zo wurin Annabi (ﷺ) ya ce, "Na auri wata mace daga cikin Ansar." Annabi ya ce, "Nawa ne sadakin da ka ba ta?" Mutumin ya amsa, "Uku'iyya huɗu [dirhami 160]." Annabi ya ce da mamaki, "Uku'iyya huɗu?" Kamar kana sassaka azurfa daga gefen wannan dutse! Ba mu da abin da za mu ba ka [don taimako], amma za mu iya tura ka a wani aiki inda za ka iya samun wani abu."60 Wannan hadisi yana nuna cewa Annabi (ﷺ) yakan ba da kuɗi daga baitul-mal don irin wannan dalili, amma a lokacin bai da isasshen kuɗi, sai ya nemi wasu hanyoyi na taimako.

A cikin kwatanta waɗannan ra'ayoyi guda biyu, dole ne a lura cewa ba sa keɓe juna. Kowannensu na iya zama mafi kyau idan aka yi amfani da shi a filin da ya dace.

In comparing these two views, one must note that they are not exclusive. Each of them may be the best when applied in the proper arena.

Talakawa da mabukata za a iya raba su zuwa rukunai biyu. Na farko su ne talakawa da mabukata waɗanda za su iya aiki su samu abin rayuwa, kamar masu sana'a da waɗanda suka san kowace irin harka da ke buƙatar jari ko kayan aiki don yin ta. Wajibi ne a ba su abin da suke buƙata don su iya samun abin rayuwarsu har tsawon rayuwarsu, domin kada su ƙara kasancewa a cikin jerin waɗanda ake ba zakka. Na biyu kuma su ne waɗanda ba su iya samun abin rayuwa saboda nakasar jiki, kamar tsofaffi, ko nakasar zamantakewa, kamar mata marasa miji masu renon yara. Ana iya ba su abin da zai ishe su shekara guda, muddin ana maimaita hakan kowace shekara. Ma'ana, ma kuma za a iya ba su kuɗi a kowane wata maimakon a kowace shekara, wanda hakan na iya zama abin da ya fi dacewa.

The poor and the needy may be classified into two subcategories. First are the poor and needy who can work and earn sustenance, such as craftsman and those who know any kind of business that needs capital or equipment for its practice. It is obligated to give them what they need in order to enable them to earn their sustenance for the rest of their lives, so that they are no longer on the list of zakah recipients. Second, there are those who are incapable of earning because of a physical handicap, like the elderly, or social handicap, like widows who are raising children. They may be given sufficiency for one year, provided that it is repeated every year. It may even be advisable to give them monthly payments instead of yearly payments.

Yana da ban sha'awa a lura cewa bayan na yi wannan bambancin tsakanin ƙananan rukunan talakawa da mabukata, na gano cewa wasu malaman Hanbaliyya sun riga ni. Mai sharhi kan Ghayat al-Muntaha, bayan ya ambaci ra'ayin Ahmad game da wanda yake da dukiya ta gidaje ko ƙasa wadda amfanin da take bayarwa bai isa ya biya masa buƙatun rayuwa ba, ya rubuta cewa: "Irin wannan mutum yana da hakkin a ba shi isasshensa daga zakka, kamar adadin da yake buƙata don sayen kayan aiki, ko jari da yake bukata, idan mutum ɗan kasuwa ne. A gefe guda kuma, sauran nau'ikan talakawa da mabukata ya kamata a ba su abin da zai isar musu na shekara guda, tun da zakka tana maimaituwa kowace shekara."67

It is interesting to note that after I made this distinction of the sub-categories of the poor and needy, I discovered that I was preceded by some Hanbalite scholars. The commentator on Ghayat al Muntaha, after mentioning the opinion of Ahmad on the case of a person who owns real estate which yields returns that are not sufficient for the person's living, writes, "Such a person has the right to be given his sufficiency from zakah, such as an amount needed to buy equipment, or needed capital, if the person is a businessman. On the other hand, other kinds of the poor and needy should be given what suffices them for one year, since zakah is repeated every year."67

Abu Hanifah da almajiransa sun yi ra'ayin cewa ba za a iya ba wa wani talaka ko mabukaci fiye da dirhami dari biyu ba. Wasu kuma sun yanke hukuncin cewa a iya ba da iyakar dirhami hamsin. Wasu kuma sun ce a ba da abincin yini guda. Ibn Hazm ya ki amincewa da waɗannan ra'ayoyi, yana cewa: "Biyan zakka na iya zama mai yawa ko kaɗan, ba tare da wani iyaka ba, domin Alkur'ani da Sunnah ba su wajabta wani iyaka ba."68

Abu Hanifah and his disciples argue that no more than two hundred dirhams per person can be given to any poor or needy individual. Others decide a maximum of fifty dirhams can be given; yet others argue that food for one day is to be given. Ibn Hazm rejects these opinions because "payment of zakah may be very large or very small, without any limitation, since both Qur'an and Sunnah do not obligate any limit."68

Ghazali a cikin littafinsa Ihya' ya zaɓi bayar da abin da zai isa shekara guda cikakkiya, kuma ya bayar da hujja da cewa asalin wannan yana cikin gaskiyar cewa Manzon Allah ﷺ yana ajiye abinci da zai isa shekara guda ga iyalinsa. Haka kuma, shekara guda lokaci ne mai dacewa don kiyasin bukatun mutum. Al-Ghazali ya ƙara da cewa:

In his al Ihya' al Ghazali selects giving what is sufficient for one full year and argues that this has its origin in the fact that the Messenger (p) used to keep food sufficient for one year for his own family.69 Moreover, one year is a reasonable span of time for estimating the needs of the person. Al Ghazali adds:

Akwai ra'ayoyi daban-daban game da adadin da ya kamata a bayar. Wasu malamai sun ce a bayar da abin da zai ishe mutum na yini da dare guda kawai, suna kafa hujja da hadisin da aka ruwaito daga Sahl bin al-Hanzaliyyah cewa Annabi ﷺ ya hana roƙo ga mai wadata, sai aka tambaye shi menene wadata, sai ya ce: "Abincin rana da na dare."70 Wasu kuma suna ganin cewa dole ne a bayar har zuwa iyakar wadata, kamar yadda nisab ya ƙayyade, domin Allah (SWT) ya wajabta zakka ne kawai a kan masu wadata. Waɗannan malamai sun ƙara da cewa talaka na iya karɓar daga zakka adadin da yayi daidai da nisab ga kowane mutum a cikin iyalinsa. Wasu masana fiqhu kuma sun ƙayyade wadata da dirhami hamsin ko daidai da shi a zinari, bisa hadisin da aka ruwaito daga Ibn Mas'ud cewa Manzon Allah ﷺ ya ce: "Duk wanda ya yi roƙo alhali yana da abin da zai sa ya zama mai wadata, zai zo a Ranar Lahira da ɓarna a fuskarsa." An tambayi Annabi ﷺ: "Menene wadata?" Ya amsa: "Dirhami hamsin ko daidai da su a zinari."71 Ana kuma cewa sarkar wannan hadisi ba ta da ƙarfi sosai.

There are different opinions as to how much should be given. Some scholars say as little as sustenance for one day and night, arguing that this is indicated by the saying reported from Sahl bin al Hanzaliyah that the Prophet (p) prevented begging for the rich, whereupon he was asked what was richness, and answered "Dinner and supper.70 Others argue that payment must be up to the limit of richness, as determined by nisab, since God obligates zakah on the rich only. These scholars add that the poor may take from zakah an amount equal to nisab for each person in the family. Yet other jurists determine richness at fifty dirhams or its equivalent in gold, on the grounds of the saying reported from Ibn Mas'ud that the Messenger (p) said, "He who begs while he has what makes him rich will appear on the Day of Judgement with cuts on his face." The Prophet was asked, "What is richness?" He answered, "Fifty dirhams or its equivalent in gold."71 It is argued that the chain is not strong enough.

Wasu kuma suna cewa Iyakar (nisabi) dirhami arba'in ne kawai, kamar yadda 'Ata' ya ruwaito.

Some others also say the Limit is only forty dirhams, as quoted by 'Ata'.

Bayan ya ambaci labarin Abu Talha da yadda ya ba da gonar ga Hasan da Abu Qatadah, sai Abu 'Ubaid ya tambaya: menene darajar irin wannan gona, musamman idan aka ƙara da cewa Abu Talha ya yi ƙoƙarin ɓoye sadakarsa saboda tsoron kada wani ya yi tunanin aikinsa nuna riya ne a wajensa, domin gonar tana da girma? Abu 'Ubaid ya ƙara da cewa: "Ko da yake wannan sadaka ta nafila ce kawai, abin da ya shafi ta ya shafi wajibcin zakka, domin idan haramun ne a ɗauki manyan kuɗaɗe daga kuɗin zakka, to ya fi haramta a ɗauki manyan kuɗaɗe daga sadakar nafila, kuma idan halal ne a ɗauki wannan adadin a sadaka, to ya kamata ya zama halal daidai da haka a ɗauki wannan adadin a matsayin zakka ta wajibi." Abu 'Ubaid ya ci gaba da ambato maganganun 'Umar, 'Ata' da wasu, waɗanda aka ambata a baya a cikin wannan babin, sannan ya ce: "Dukkan riwayoyi da hujjoji suna nuna cewa abin da ake bai wa talakawa da mabuƙata babu iyaka a kansa. Maimakon haka, ana fifita a ba da ƙari, matuƙar masu rabawa suna yanke shawararsu ba tare da son zuciya ko son rai ba. Attajiri wanda ya ga wani iyali nagari yana buƙatar gida, sai ya saya musu gidan, yana biyan babban kuɗi domin ya samar wa wannan iyali da mazaunin kirki daga zakkarsa, ba zai kasance yana cika zakkarsa kawai ba, har ma yana aikata abin da ya fi faranta wa Allah rai. Haka nan ya shafi attajiri wanda ya 'yantar da bawa da ke cikin zalunci, koda kuwa zai biya babban kuɗi a lokaci guda."74

After mentioning the story of Abu Talhah's giving of the orchard to Hasan and Abu Qatadah, Abu 'Ubaid asks how much the value of such an orchard would be, especially if it is added that Abu Talhah tried to hide his charity out of fear that somebody might think of his action as showing off on his part, because it was big. Abu 'Ubaid adds "although this charity was only voluntary, what applies to it applies to the obligation of zakah, since if it were forbidden to take big amounts from the proceeds of zakah, it would be more forbidden to take big amounts from voluntary charity, and if it is lawful to take that much in charity, it should be as lawful to take that much in the form of obligatory zakah."73 Abu 'Ubaid goes on to mention the statements of 'Umar, 'Ata', and others, referred to earlier in this chapter, then says, "All narrations and evidence indicate that what is given to the poor and needy has no limit. Rather, it is preferred that more be given, as long as the distributors make their decisions without bias or personal preferences. A rich man who sees that a righteous family is in need of a residence and buys that residence for them, paying a big amount in order to provide that family with a decent home out of his zakah, would not only be performing his zakah, but also doing the best that would please God. The same applies to a rich man who liberates a slave who is under oppression, although he may have to pay a big lump sum."74

Tattaunawar da ta gabata ta nuna cewa manufar rarraba zakka ita ce tabbatar da rayuwa mai kyau da dacewa, da taimakon Musulmi su kasance sama da matakin talauci. Mafi karancin irin wannan matsayi shi ne samar da abinci mai dacewa, tufafi, da matsuguni, kamar yadda Ibn Hazm, al-Nawawi, da sauran malamai da yawa suka bayyana.

The preceding discussion shows that the objective of zakah distribution is to realize an adequate and suitable standard of living and to help Muslims stay above the poverty level. The minimum of such standards is the provision of reasonable food, clothing, and shelter, as stated by Ibn Hazm, al Nawawi, and many others.

Al-Nawawi ya ce, "Bisa ga ra'ayin abokan makarantarmu ta Shafi'i, ana duba abinci, tufafi, matsuguni da sauran bukatu, a matakin da ya dace amma ba tare da almubazzaranci ba ga talaka da dukkan iyalansa."75

Al Nawawi says, "According to the view of our colleagues in the Shafi'i school, the consideration is for food, clothes, shelter and other needs, at a standard that is suitable but not extravagant for the poor person and all members of his family."75

Ta fuskar zamani, sauran bukatu sun haɗa da ilimi, kula da lafiya, da sauran bukatun zamantakewa waɗanda lokaci da wuri ne kawai ke tantancewa; ba za a iya amfani da ma'ana ɗaya tilo ga dukkan lamura ba.

Using contemporary terms, the other needs must include education, health care, and other social necessities that can only be determined by time and locale; no absolute definition can be applied to all cases.

Yana da muhimmanci a lura cewa tattaunawar da ta gabata tana kaiwa ga ra'ayin cewa zakka taimako ne na yau da kullum kuma mai ci gaba ga talakawa, ko waɗanda suka faɗa talauci kwanan nan ko waɗanda suka nakasa, inda ake ba mutanen da ke buƙatar a fitar da su daga talauci abin da zai biya bukatunsu, yayin da waɗanda ba za su iya samun kuɗi ba ake ba su taimako akai-akai a wasu lokuta. Bari mu dubi wani lamari daga zamanin 'Umar, wanda ke ba da haske kan yadda ake raba zakka. 'Umar yana barci a tsakiyar rana a inuwar wata bishiya. Wata mace Balarabiya ta zo ta duba kewaye, sannan ta matso gare shi. Ta ce, "Ni mace ce mabuƙaci kuma ina da 'ya'ya, ya 'Umar, Shugaban Muminai, ya aika Muhammad bin Maslama ya raba zakka a yankinmu, amma bai ba mu komai ba. Don Allah ka yi magana da shi a madadinmu?" 'Umar ya ce wa bawansa Yarfa', "Kawo mini Muhammad bin Maslama." Matar, ba ta san wanda take magana da shi ba, ta ce, "Zai fi taimako idan ka tafi tare da ni wajen Muhammad bin Maslama." 'Umar ya ce, "Zai zo, in Allah ya so." Sai Yarfa' ya zo tare da Muhammad wajen 'Umar, ya ce, "Assalamu alaikum, ya Shugaban Muminai..." Matar ta ji kunya bayan ta gano cewa tana magana da Khalifa. 'Umar ya ce, "Ina rantsuwa da Allah, koyaushe ina zaɓar mafi kyau daga cikinku a matsayin jami'ai. Me za mu amsa wa Allah idan ya tambaye mu game da wannan mace?" Idanun Muhammad suka cika da hawaye, sai 'Umar ya ci gaba da cewa, "Allah ya aiko mana da ManzonSa, mu kuma muka yi imani da shi, muka bi shi yayin da yake aikata abin da Allah ya umurce shi da shi. Ya raba sadaka ga waɗanda suka cancanci ta a cikin mabuƙata har Allah ya karɓi ransa; sai Allah ya ba mu Abu Bakr a matsayin shugaba, wanda ya bi tafarkin Manzo har ya mutu. Sannan Allah ya sa ni shugaba, na yi iyakar ƙoƙarina wajen zaɓar mafi kyau daga cikinku a matsayin jami'ai na. Idan kun sake zuwa yankinta, ku ba ta zakkar shekarar bara da ta shekarar kafin hakan. Ban ma san ko ina son in ƙara aika muku ba." Sai 'Umar ya nemi a ba ta raƙumi tare da garin alkama da mai, sannan ya ce wa matar, "Ki karɓi waɗannan ki same mu a Khaibar, domin mu na kan hanyar zuwa can." Lokacin da matar ta same shi a Khaibar, sai ya ba ta ƙarin raƙumai biyu, yana cewa, "Wannan zai iya riƙe ki har Muhammad ɗan Maslama ya zo wurinki. Na umurce shi ya ba ki haƙƙinki na shekarar bara da kuma na shekarar da ta gabanin ta."76

It is essential to observe that the preceding discussion leads to the view of zakah as regular and continuous relief to the poor, whether newly impoverished or disabled and handicapped, whereby people who need to be removed from poverty are given what satisfies their needs, while people who cannot earn are given regular relief at certain intervals. Let us look at an incident from the time of 'Umar, which provides insight into the distribution of zakah. 'Umar was napping at midday in the shade of a tree. A bedouin woman came and looked around, then approached him. She said, "I am a needy woman and I have children, 'Umar, the Prince of the Believers, sent Muhammad bin Maslamah to distribute zakah in our area, but he did not give us any. Would you please talk to him on our behalf?" 'Umar told his servant Yarfa' "Bring me Muhammad bin Maslamah." The woman, not knowing to whom she was talking, said, "It would be more helpful if you went with me to Muhammad bin Maslamah." 'Umar said,. "He will come, God willing." Then Yarfa' came with Muhammad to 'Umar, and said, "Peace be upon you, O Prince of Believers . . . ." The woman felt embarassed upon discovering she had been addressing the Caliph. 'Umar said, "By God, I have always selected the best of you as officers. What will we answer God when He asks about this lady?" The eyes of Muhammad were filled with tears, and 'Umar continued, "God sent to us His Prophet, and we believed and followed him as he was doing what God ordained him to do. He distributed the sadaqah to its deservants among needy people until God took his soul; then God gave us Abu Bakr as a ruler, who followed the tradition of the Messenger until he died. Then God made me ruler, and I did my best to select the best of you as my officers. When you go next time to her area, give her the sadaqah of last year and the year before. I don't even know whether I want to send you any more." Then 'Umar asked for a camel to give her along with some flour and oil, and addressed the woman, "Take these and meet us in Khaibar, for we are heading there." When the woman met him in Khaibar, he gave her two more camels, saying, "This might sustain you until Muhammad bin Maslamah reaches you. I have ordered him to give you your right from last year and the year before it."76