Waɗanda ake sasanta zukatansu sun haɗa da mutanen da kwanan nan aka shigar da su Musulunci, ko waɗanda suke buƙatar ƙarfafa jajircewarsu ga wannan addini, da kuma mutanen da za a iya hana sharrinsu, ko waɗanda za su amfana da kuma kare Musulmai.

Those whose hearts are being reconciled include persons who have recently been brought to Islam, or who need to strengthen their commitment to this faith, and individuals whose evil can be forestalled or who can benefit and defend Muslims.

Kasancewar wannan rukuni a cikin waɗanda ake ba zakka yana nuna sarai cewa zakka ba sadaka ta kashin kai ba ce, kuma ba ibada ce kawai da ake barin mutum ya yi ta yadda yake so ba. Rarraba zakka ga wannan rukuni ba aiki ba ne da mutum guda mai aiki da kansa zai iya yi, saboda ta yanayinta yanke shawara ce ta siyasa da hukumar mulki ta ƙasa take yankewa. Gwamnati ce kaɗai za ta iya tantance buƙatar sulhunta zukata a wani lokaci da kuma cancantar waɗanda suka cancanci wannan take.

The very presence of this category as recipients of zakah emphasizes the fact that zakah is not personal charity or merely a worship left to individual practice. Distribution to this category is not, by nature, a job that individual acting independently can undertake. It is a political decision made by the decision-making body of the state. Only the state can determine the need at a given time for reconciling hearts and the qualifications of deservants under this title.

A. Wata ƙungiya a cikin wannan rukuni ita ce ta mutanen da suke kusa da zama Musulmi, ko kuma waɗanda kabilunsu na iya zama Musulmi, kamar Safwan bin Ummayyah wanda Annabi ﷺ ya ba shi tsaro a ranar da aka ci Makkah. Annabi ﷺ ya ba shi raƙuma masu ɗauke da kaya da yawa bayan yaƙin Hunain har ya ce, "Wannan kyauta ce ta wanda ba ya tsoron talauci." Muslim da al-Tirmidhi sun ruwaito daga Sa'id bin al-Musayyib daga Safwan cewa ya ce, "Na rantse da Allah, a lokacin da Annabi ﷺ ya ba ni, shi ne mutumin da na fi ƙi. Ya ci gaba da ba ni har ya zama shi ne mutumin da na fi so." Safwan ya zama Musulmi mai ƙwazo. Ahmad ya ruwaito, ta hanyar sarkar ruwaya ingantacciya, daga Anas cewa, "Ba a taɓa tambayar Manzon Allah ﷺ ya ba da wani abu saboda karɓar Musulunci ba sai ya ba da shi. Wani mutum ya zo ya nemi a ba shi wani abu saboda karɓar Musulunci. Manzon ya umarta a ba shi tumaki masu cika tsakanin tsaunuka biyu daga tumakin sadaka. Mutumin ya koma wurin kabilarsa yana cewa, 'Ya jama'ata, ku karɓi Musulunci, domin Muhammad ﷺ yana ba da kyauta kamar wanda ba ya tsoron talauci.'"2

A. One group in this category is that of individuals who are close to becoming Muslims, or whose clans may become Muslim, like Safwan bin Ummayyah who was granted safety by the Prophet the day Makkah was conquered. The Prophet gave him so many camels loaded with goods after the battle of Hunain that he said, "This is the giving of one who fears not poverty." Muslim and al Tirmidhi report from Sa'id bin al Musayyib from Safwan his statement, "By God, when the Prophet gave me, he was the person I hated most. He continued to give me until he became my most beloved person."1 Safwan became a committed Muslim. Ahmad reports, via a correct chain, from Anas that "Never was the Messenger of God (p) asked to give anything for accepting Islam but he gave it. A man once came and asked to be given something for accepting Islam. The Messenger ordered him to be given enough sheep to fill the distance [between two hills] from the sheep collected as sadaqah. The man went back to his clan saying, 'O my folks, accept Islam, for Muhammad gives like one who fears not poverty."2

B. Rukuni na biyu ya ƙunshi waɗanda za su iya cutar da Musulmai, waɗanda ba da zakka a gare su yana hana su cutar da Musulmai. Ibn 'Abbas ya ruwaito cewa wasu mutane sun zo wurin Annabi ﷺ waɗanda, idan an ba su sadaqat, sukan yabi Musulunci su ce addini ne mai kyau, amma idan ba a ba su ba, sukan zagi Musulunci.3

B. The second group includes those who may do harm to Muslims, to whom giving zakah stops them from hurting Muslims. Ibn 'Abbas narrates that certain people came to the Prophet who, if they are given sadaqat, praise Islam and declare it a good religion, but if not, malign Islam.3

Ahmad da almajiransa sun yi imani cewa hukuncin sulhunta zuciya yana nan daram, wannan shi ne ra'ayin al-Zuhri da Abu Ja'far al-Baqir.13 Haka kuma madhabobin Ja'fari da Zaidi sun karɓe shi.14 Yunus ya ce: "Na tambayi al-Zuhri game da wannan al'amari, sai ya ce bai san wani sauyi a wannan hukunci ba." Abu Ja'far al-Nahhas ya yi sharhi cewa: "Saboda haka, hukuncin sulhunta zuciya yana nan daram. Duk lokacin da aka buƙaci sulhunta zuciyar mutum [ko mace], za a iya ba shi zakka." Al-Qurtubi ya ambato al-Qadi 'Abd al-Wahhab, wanda malikiyya ne, yana cewa: "Idan gwamnati tana buƙatar irin waɗannan mutane a wasu lokuta, za a iya ba su zakka." Haka kuma al-Qadi Ibn al-Arabi ya ce: "Yadda nake gani, idan Musulunci ya ƙarfafa, wannan rukunin masu karɓa ya zama ba shi da wani amfani, amma idan ana buƙatarsu, za a iya ba su rabonsu, kamar yadda Manzon Allah ﷺ yake ba su. An ruwaito daidai cewa: 'Musulunci ya fara baƙon abu ne kuma na musamman, kuma zai koma baƙon abu na musamman kamar yadda ya fara.'"15 An ambata a cikin al-Nil da sharhinsa, Abadi, cewa: "Wannan rukuni yana faɗuwa muddin gwamnati tana da ƙarfi kuma ba ta buƙatar sulhunta mutane, amma sulhunta yana halatta idan buƙata ta taso, don kare Musulmi daga cutarwa ko kawo musu amfani."16 Al-Nawawi ya ambato al-Hasan yana cewa: "A yau ba za a sulhunta zukata da kuɗin zakka ba."17 Al-Sha'bi ya ce: "Waɗanda za a sulhunta zukatansu jama'a ne a lokacin Annabi ﷺ, wanda ya ƙare lokacin da Abu Bakr ya karɓi shugabanci."17 Al-Nawawi ya ambato al-Shafi'i yana cewa: "Idan aka sulhunta kafirai, sai a ba su fay' kawai, ba zakka ba, tun da ba a bai wa waɗanda ba Musulmi ba zakka." Game da sulhunta zukatan Musulmi, an ruwaito cewa al-Shafi'i ya hana bayar da su bayan Musulunci ya ƙarfafa; ra'ayi na biyu kuwa yana cewa ana halatta a ba su kamar yadda Annabi ﷺ ya ba su.18

Ahmad and his disciples believe the ruling on heart reconciliation is permanent, which is the opinion of al Zuhri and Abu Ja'far al Baqir.13 It is also taken up by the Ja'fari and Zaidi schools.14 Yunus says "I asked al Zuhri about this matter, and he said he knew of no change in this ruling," Abu Ja'far al Nahhas comments, "Accordingly, the ruling on heart reconciliation is firm. Whenever there is a need for reconciling a person's heart, he [or she] may be given zakah." Al Qurtubi quotes al Qadi 'Abd al Wahhab--a Malikite--as saying, "If such persons are needed sometimes by the state, they may be given zakah." Likewise, al Qadi Ibn al Arabi remarks, "The way I see it, if Islam becomes strong, this group of recipients becomes null, but if they are needed, they may be given their share, the same way the Messenger of God (p) used to give them. It is correctly reported that "Islam started atypical and unique and will again become as atypical and unique as it started."15 It is mentioned in al Nil and its commentary--Abadi--that "this category is dropped as long as the state is strong and in no need of reconciling people, but reconciling is permitted when need arises, to avoid harm to Muslims or bring them benefit."16 Al Nawawi quotes al Hasan as saying, "Today there must be no reconciliation of hearts from zakah."17 al Sha'bi says,"Those whose hearts are to be reconciled were a group at the time of the Prophet (p) which, when Abu Bakr took charge, came to an end."17 Al Nawawi quotes al Shafi'i as saying, "If unbelievers are reconciled, they must only be paid fay' and not zakah, since the latter must not be given to non-Muslims." As for reconciling Muslim's hearts, al Shafi'i is reported to disallow giving them after the state of Islam becomes strong; the second view says it is permissible to give them the same way they were given by the Prophet.18

A gaskiya, maganganun al-Kasani guda biyu ba daidai ba ne. Hukuncin ba a soke shi ba, kuma buƙatar jan zukata ba ta ƙare ba. Aikin 'Umar ba ya nuna soke wannan rukuni ba, domin waɗanda aka jawo zukatansu a wani zamani ba lallai ne a buƙace su a wani zamani ba. A kowane lokaci, hukumar zartarwa ce ke tantance buƙatar jan zukata da ƙayyade mutanen da za a haɗa, bisa abin da ke amfanar Musulunci da Musulmi.

In fact, the two points of al Kasani are incorrect. The ruling is not annulled, and the need to reconcile hearts has not ceased. The action of 'Umar does not indicate annulment of this category, since those whose hearts were reconciled in a certain era may not be needed in another era. At each time, the determination of the need to reconcile hearts and the specification of individuals to be included is decided by the executive authority according to what benefits Islam and Muslims.

Ulamā' of usul affirm that the dependence of a ruling on a specified element is an indication that the element is the cause (ʿillah) of the ruling. The giving of zakat in the case under discussion depends on the need to reconcile hearts (al-muʾallafah qulūbuhum). This indicates that reconciliation is the reason for the payment. Accordingly, whenever the need for reconciliation exists, payment is permissible, and whenever it does not exist, payment is not permissible. At a given time, the process of reconciling certain persons may be completed, and the step taken by ʿUmar would then apply, just as zakat workers would not be paid if at some point there were no zakat workers. That does not mean this category is removed from consideration for the future. ʿUmar did not cancel the payment to "those whose hearts are to be reconciled," nor was there any consensus (ijmāʿ) on such cancellation. He simply judged that there were no persons deserving of that category at that point in time. The statement of al-Ḥasan and al-Shaʿbī, that "today there are no persons whose hearts are being reconciled," is understood in the same way, as a description of the circumstances of the age in which they lived.

Scholars of usul affirm that the dependency of a ruling on a defined element is an indication that the element is the cause of the ruling. The spending of zakah in the case on hand depends on the need for reconciliation of hearts. This indicated that reconciliation is the reason for payment. Consequently, whenever the need for reconciliation exists, payment is permissible, and vice versa. At a given time, the process of reconciling certain persons may be finished, and the step taken by 'Umar would then be taken, the same way that zakah workers would not be paid if at one point there were no workers of zakah. That does not mean this category is eliminated from future consideration. 'Umar did not annul payment to 'individuals whose hearts are being reconciled' nor was there an ijma' on such annulment. He simply judged that there were no deservant in that category at that point in time.22 The statement of al Hasan and al Sha'bi that "today there are no individuals who are being reconciled, " is understood similarly as a fact of the age they lived in.

Da'awar cewa babu sauran buƙatar sulhunta zuciyoyi bayan yaɗuwar Musulunci da kafuwar daularsa an ƙi ta saboda dalilai masu zuwa:

The claim that there is no more need for heart reconciliation after the spread of Islam and the establishment of its state is rejected for the following reasons:

1. Wasu malikawa sun tabbatar da cewa dalilin ba da kudi ga mutumin da ake son sasanta zuciyarsa ba shi ne amfanin da Musulmi za su samu daga gare shi ba, a maimakon haka, shi ne kusantar da shi zuwa ga Musulunci da kawar da shingayen da ka iya hana shi buɗe zuciyarsa ga Musulunci. A wata ma'ana, manufar biyan kuɗin ita ce ceton wanda aka biya daga wutar Jahannama.30 Don haka wannan biyan wani nau'i ne na kiran zuwa Musulunci [da'wah] wanda zai iya yin tasiri ga wasu mutane. Wajibi ne Musulmi su taimaki wasu wajen neman shiriyar Allah da fitar da su daga duhun jahilci da azabar kafirci wanda ke kai zuwa wutar Jahannama. Mutum na iya karɓar Musulunci saboda amfanin duniya, amma da zarar ya fara fahimtar wannan addini, zai iya rungumarsa da cikakkiyar zuciya. Abu Ya'la ya ruwaito daga Anas cewa, "Wani mutum ya zo wurin Manzon Allah (ﷺ) yana karɓar Musulunci saboda wani amfanin duniya, bai karɓi Musulunci sai saboda wannan dalili ba, amma da dare ya yi, Musulunci ya zama abin ƙaunarsa fiye da dukan duniya da abin da ke cikinta." Kuma a wata riwayar, "Wani mutum ya roƙi Annabi (ﷺ) wani amfanin duniya da zai karɓi Musulunci saboda shi . . ." da sauransu.31

1. Some Malikites assert that the reason for giving a person whose heart is being reconciled is not that person's benefit to Muslims, but rather, bringing that person closer to Islam and breaking the barriers that may be hindering him from opening his mind to Islam. In other words, the purpose of the payment is to save the payee from the fire of Hell.30 Thus, this payment is a form of calling for Islam [da'wah] that may be effective with some people. It is the obligation of Muslims to help others seek the guidance of God and lead them out of the darkness of ignorance and the agony of disbelief that leads to Hellfire. A person may convert to Islam for material gains, but once he or she starts understanding this religion, he or she may embrace it whole-heartedly. Abu Ya'la reports from Anas that "A man came to the Messenger of God (p) embracing Islam for some earthly gain, not accepting Islam except for that purpose, but by nightfall Islam became more beloved to him than the whole earth and what is on it." And in another version, "A man asked the Prophet (p) for some earthly material gain for which he would embrace Islam . . . " and so on.31

Ana wannan ne idan wanda ake sulhunta zuciyarsa kafiri ne, amma ba duk wadanda ake bayarwa a karkashin wannan take ba ne kafirai. Wasu na iya kasancewa sun karbi Musulunci da gaskiya sosai, amma al'ummarsu na zalunta su kuma suna tsananta musu. Bayar da su wajibi ne na taimako; yana karfafa su a kan tafarkin gaskiya kuma yana tallafa musu yayin da imaninsu har yanzu yana da rauni.

Shawarwari game da sasanta zukata nauyi ne na al'ummar Musulunci. Annabi (ﷺ) da magadansa sun tabbatar da wannan nauyi a matsayin wani ɓangare na harkokin zartarwa na gwamnati.

Decisions regarding reconciling hearts are the duty of the Islamic state. The Prophet (p) and his Successors affirmed this responsibility as part of the state's executive affairs.

Idan gwamnati ba ta cika nauyin da ke kanta ba wajen karɓa da raba zakka, ƙungiyoyin Musulmi na iya yanke shawara game da raba zakka ga mutanen da ake rarrashin zukatansu.34 Idan gwamnati ba ta yi wannan aikin ba, kuma babu ƙungiyoyin da ke raba zakka, shin mutum Musulmi mai raba zakkarsa da kansa zai iya amfani da wani ɓangare nata wajen rarrashin zuciyar kafiri? A ra'ayina, mutum Musulmi bai kamata ya yanke shawara game da rarrashin zukata ba, sai dai a cikin wani hali mai matuƙar wuya inda babu wata hanyar kashe zakka. Irin wannan hali na iya shafar Musulmai da ke zaune a ƙasashen da ba na Musulmi ba, duk da cewa ko a irin wannan yanayi ya fi kyau a kashe zakka wajen yada Musulunci ko a aika ta ga talakawa da mabukata a ƙasashen Musulmi.

If the state does not fulfill its responsibility in collecting and distributing zakah, Muslim organizations can make decisions about distributing to individuals whose hearts are being reconciled.34 If the government does not undertake this duty, nor are there organizations that distribute zakah, can a Muslim individual who distributes his own zakah use part of it for reconciling an unbeliever's heart? In my opinion, a Muslim individual must not make decisions concerning heart reconciliation, except in the very rare case where no other destination of zakah is available. Such a case may apply to Muslims living in non-Muslim countries, although it is preferable even under such circumstances to dispose of zakah for the spread of Islam or to send it to the poor and needy in Muslim countries.

Idan mun yarda cewa ba da zakka domin rarrashin zukata abu ne halal, to a yau ya kamata a ba wa wane wannan rabon? Domin amsa wannan tambaya, dole ne mu tuna cewa manufar wannan rabo ita ce kusantar da zukata zuwa Musulunci, tabbatar da jajircewarsu ga manufarsa, taimakon raunana, da kare cutarwar da za a iya yi wa Musulmai ko addinin su. Ana iya cimma waɗannan manufofi ta hanyar ba da taimako ga ƙasashe, mutane, ƙungiyoyi da kabilu marasa Musulunci, domin kusantar da su zuwa ga manufar Musulunci. Haka kuma ana iya fadada shi zuwa tallafawa bincike, da amfani da kafofin watsa labarai na jama'a wajen koyar da addinin Musulunci da kare shi daga masu kai masa hari. Mutane da yawa suna shiga cikin wannan addini kowace shekara, waɗanda ba sa samun ƙarfafawa ko tallafi daga gwamnatocinsu da al'ummominsu, ko ma daga gwamnatocin ƙasashen Musulmai. Ana iya kashe rabon rarrashin zukata ga irin waɗannan mutane, wata fahimta da ta dace da ra'ayoyin al-Zuhri da al-Hasan. Masu wa'azin Kiristanci suna kashe miliyoyi kowace shekara domin yada addininsu, duk da cewa addinin nasu ba shi da wata cibiya irin zakka da aka keɓe domin wannan manufa. Gaskiya ne cewa Musulunci yana yaduwa ta hanyar kansa saboda ƙarfin shawo kan zukata da ke cikinsa, amma kuma gaskiya ne cewa yawancin waɗanda suke karɓar Musulunci a ƙasashe marasa Musulunci ba sa samun ko da ɗan tallafi ko diyya don sadaukarwar da suke yi idan suka karɓi Musulunci. Akwai ƙungiyoyin Musulunci da yawa da ke ƙoƙarin cike wannan gibi, amma suna matuƙar buƙatar tallafin kuɗi, musamman a yankuna kamar Afirka da ƙasashe matalauta da yawa.

If we agree that reconciliation of hearts by payment from zakah is permissible, to whom should this share be given today? In order to answer this question, we must remember that the purpose of this share is to bring hearts closer to Islam, affirm their commitment to its cause, support the weak, and prevent harm that could be inflicted on Muslims or on their religion. These objectives could be achieved by giving aid to non- Muslim countries, persons, organizations, and tribes, to bring them closer to the cause of Islam. It could also be extended to support research, and utilize mass media that teaches the religion of Islam and defends its cause against attackers. Many people enter into the fold of this religion every year who do not find encouragement or support from their governments and communities or even from the governments of Muslim countries. The share of heart reconciliation can be expended to such people, an idea consistent with the opinions of al Zuhri and al Hasan. Christian missionaries spend millions every year for the spread of their religion, although theirs does not have an institution like zakah devoted to this purpose. It is true that Islam spreads on its own merit because of its inner persuasive power, but it is equally true that most of those who embrace Islam in non- Muslim countries do not receive even nominal support or compensation for the sacrifices they make when they embrace Islam. There are many Islamic organizations that attempt to fill this gap but are desperate for financial support, especially in areas like Africa and many poor countries.

Koyaushe yana yiwuwa Gwamnatin Musulunci ta ware wasu kudade daga wasu hanyoyin samun kudi banda zakka, domin tallafawa zukatan wasu mutane (ta'lifu al-qulub), idan sauran rukunonin wadanda ake ba zakka ba za su iya samun gamsuwa daga jimlar kudin zakka ba. Wannan ya yi daidai da ra'ayin Al-Shafi'i cewa biyan kudi domin tallafawa zukatan kafirai dole ne a yi shi daga wasu hanyoyin banda zakka.

It is always possible that the Muslim state appropriate some of its funds derived from sources other than zakah, for the purpose of heart reconciliation, if the other categories of zakah recipients can hardly be satisfied with the total proceeds of zakah. This is consistent with the opinion of al Shafi'i that payments for heart reconciliation to unbelievers must be made from sources other than zakah.