Rukuni na shida na masu karɓar zakka shi ne mutanen da ke cikin bashi. Bisa ga mazhabar Hanafiyya, wannan rukuni ya haɗa da duk wanda ba ya mallakar nisab fiye da abin da ake buƙata don biyan bashinsa.1 A gefe guda kuma, Malik, al-Shafi'i, da Ahmad suna bambance tsakanin nau'o'in masu bashi biyu: waɗanda bashinsu don amfanin kansu ne, da waɗanda bashinsu ya samo asali ne daga nauyin zamantakewa da siyasa da ke kansu. Wannan bambanci yana nuna bambance-bambance a hukuncin waɗannan nau'o'in biyu, kuma kowanne zai ci gaba da kasancewa daban a tattaunawa.

The sixth category of zakah deservants is persons under debt. According to the Hanafite school, this group includes all who do not own nisab above what is needed to pay their debts.1 On the other hand, Malik, al Shafi'i, and Aamad distinguish between two kinds of debtors, those whose debts are for personal use and those whose debts are caused by their social and political responsibilities. This distinction implies differences in the ruling of those two categories, and each shall be discussed alone.

Ètidal ɗin nan yana iyakance ga mutanen da ke cikin bashi saboda dalilai na kansu, waɗanda ba su da kadarori da kuɗin shiga da za su isa su biya bashinsu baya ga biyan buƙatunsu na yau da kullum. Bashin na iya kasancewa an karɓo shi ne domin kashe kuɗi na amfanin kai, kamar aure, kuɗin asibiti, gina gida domin zaman kai, da dai sauransu, da kuma bashin da ya samo asali daga wajibcin da mutum ya ɗauka a kan wasu. Al-Ɗabari ya ruwaito daga Abu Ja'afar, daga Qatadah, cewa lallai ne gwamnati ta biya daga baitul mali bashin waɗanda suka karɓi bashi ba tare da almubazzaranci ba, amma kuma ba su da isassun kuɗi da za su biya masu bin su bashi.2

This subcategory is limited to individuals who are under debts used for personal reasons and do not have assets and income sufficient to rid them of their debt in addition to satisfying their essential needs. Debts may have been borrowed for consumer expenditures, including marriage, medical bills, building a house for personal residence, etc., and debt resulting from accrued liability toward others. Al Tabari reports from Abu Ja'far from Qatadah that the state must pay from the treasury debts of those who borrowed without extravagance, yet do not have enough funds to repay their creditors.2

Haka kuma akwai waɗanda ibtila'i na halitta ko hatsari ya shafa, wanda ya lalata dukiyarsu, har ya tilasta musu ciyo bashi domin ci gaba da biyan bukatunsu na asali. An ruwaito daga Mujahid cewa ya ce: "Nau'i uku ne ke cikin wannan rukunin: mutumin da dukiyarsa ta lalace saboda ambaliyar ruwa, mutumin da dukiyarsa ta lalace saboda gobara, da mutumin da yake da iyali masu yawa kuma babu hanyar samun kudi, wanda ke ciyo bashi domin ciyar da iyalinsa."3 A cikin hadisin Qubaisah bin al-Mukharib, wanda Ahmad da Muslim suka ruwaito, Manzon Allah ﷺ ya ce:

Also in this group are those hit by natural disasters or accidents that destroy their assets and force them to borrow in order to continue fulfilling basic needs. Mujahid is reported to have said, "Three kinds are included in this sub-category: a person whose wealth is destroyed by flood, a person whose wealth is destroyed by fire, and a person with many dependents and no means, who borrows to support his family."3 In the saying from Qubaisah bin al Mukharib, reported by Ahmad and Muslim, the Prophet (p)

An wa halatta ga mutumin da wata masifa ta shafa, wadda ta share dukiyarsa, ya nemi zakkar da ke hakkinsa daga gwamnati, har sai ya samu isasshen abin rayuwa.

allowed a person hit by a catastrophe that wipes out his wealth, to ask the state for the zakah which is his right, until he procures sufficiency of sustenance.

Dole ne a cika sharuɗɗa huɗu kafin a ba da taimako ga waɗanda ke cikin bashin kansu:

Four conditions must be met before aid is given to those under personal debts:

1. Mai bin bashi dole ya kasance yana buƙatar taimakon kuɗi. Mutanen da suke mallakar dukiya da ta isa su biya bashinsu ba za a iya ba su zakka ba.4 Mutanen da ba su mallaki isasshiyar dukiya ba, amma za su iya biyan bashinsu daga abin da suke samu, na iya cancanta ga zakka duk da haka, saboda biyan bashin daga kuɗin shiga zai ɗauki lokaci. Wannan sharaɗin ba ya nufin cewa mai bashi dole ne ya zama mabukaci gaba ɗaya. Malamai sun bayyana a fili cewa gida, tufafi, kayan daki, kwanuka, bayi, da abin hawa idan an buƙace shi, ba a ɗaukarsu a matsayin dukiyar da za a biya bashi da ita. Idan adadin bashin ya fi yawan dukiyar mai bashin da ke hannunsa, za a iya ba da zakka don biyan bambancin.

1. The debtor must be in need of financial aid. Persons who own wealth sufficient to cover their debts may not be given from zakah.4 Individuals who do not own sufficient wealth but can pay their debts from their earning may still be eligible for zakah on the grounds that repaying the loans from their income would take time. This condition does not imply that the debtor must be totally destitute. Scholars explicitly state that shelter, clothing, furniture, utensils, servants, and transportation if needed are not considered wealth from which loans must be paid. If the amount of debt is more than available wealth of the debtor, zakah may be given to pay the difference.

2. Bashi dole ne bashin ya samo asali ne daga aikin da Musulunci ya halatta, kamar karbar bashi don ciyar da iyali. Bashin da aka karba don ayyukan haramtattu, kamar shan barasa, ko almubazzaranci a cikin abubuwan halal, ba za a iya biyan sa da zakka ba.

2. The debt must have stemmed from Islamically lawful activity, such as borrowing to support the family. Loans used for prohibited practices, such as consumption of alcoholic beverages, or extravagance in lawful items cannot be paid with zakah.

Almubazzaranci a cikin abubuwan halal an haramta shi ta ayar da ke cewa: "Ya ’ya Adam, ku sanya kyawawan tufafinku a duk lokacin da kuka je wurin sujada; ku ci kuma ku sha, amma kada ku yi almubazzaranci, domin Allah ba ya son masu almubazzaranci."5 Wannan sharaɗi ya dogara ne akan ƙa’idar cewa ba da zakka don biyan bashin da aka samu sakamakon kashe kuɗi da aka haramta yana kama da taimakon masu zunubi da ƙarfafa wasu su shiga zunubi. Idan mai bashi ya tuba, ana iya ba shi zakka, domin tuba tana wanke abin da ya gabace ta. Wasu malaman shari’a suna ƙara sharaɗin cewa sai an wuce lokacin da ya isa a tabbatar da gaskiyar tubar kafin a ba mai bashi mai tuba zakka don biyan basussukan da suka samo asali daga aikin haram.

Ana ba mutum mai bin bashi kuɗin da zai isa ya kuɓutar da shi daga bashin. Tunda kuɗin zakka a wannan yanayi an keɓe shi ne kawai don biyan bashi, idan an biya wasu ko duk bashin ta wasu hanyoyi (kamar ta hannun masu aikin sa kai), ko kuma masu bin bashi suka rage shi, to dole ne a mayar wa hukumar zakka sashen zakkar da ba a yi amfani da shi wajen biyan bashi ba.

A person under debt is given an amount sufficient to rid him or her of debts. Since the zakah payment in this case is exclusively for the payment of debts, if any or all of the debts are fulfilled by other means (such as by volunteers) or discounted by the creditors, the portion of zakah not used for the satisfaction of debts must be returned to the zakah institution.

Yana da kyau mu yi ɗan karkata a nan don mu duba matsayin Musulunci game da masu bin bashi da kuma karɓar bashi.

It is worthwhile to digress briefly and look at Islam's stance on debtors and borrowing:

A. Musulunci yana koyar da musulmi daidaito da tsari a rayuwa, kuma yana karfafa su su guji karbar bashi.

A. Islam teaches Muslims moderation and economy in living and encourages them to avoid borrowing.

B. Idan yanayi ya tilasta musulmi aro, dole ne ya yi hakan bayan tsara shi sosai, kuma da cikakkiyar niyyar biya bashin. Annabi ﷺ ya ce: "Duk wanda ya karbi kudi daga wurin wasu da niyyar mayar da su, Allah zai taimake shi ya cika hakkinsa, amma duk wanda ya karbi kudi da niyyar cinyewa da lalatawa, Allah zai hallaka shi."9

B. If circumstances force Muslims to borrow, they must do so after careful planning and with full intention of paying back the loan. The Prophet says, "As for the person who takes funds from others with the intention of returning them, God helps him fulfill his due, but as for the person who takes funds with the intention of consuming and destroying them, God will destroy him."9

C. Idan mai bin bashi ya kasa biyan dukkan bashin ko wani ɓangare nasa duk da shaidar da ke nuna kyakkyawar niyyarsa, gwamnati tana kare shi daga nauyi da wulakancin bashi. An ce, "Bashi tushen damuwa ne da dare da wulakanci da rana." Annabi ﷺ yana roƙon Allah, "Ya Ubangijina, ina neman mafaka a gare Ka daga nauyin bashi da daga shan kaye a hannun abokan gaba, da kuma daga bai wa abokan gaba damar yin murna."10

C. If the debtor is unable to pay all or some of his debts in spite of evidence that shows his good intention, the state saves him from the burden and humiliation of debt. It is said that "debts are a source of depression in the night and humiliation in the day." The Prophet used to supplicate God, "O my Lord, I seek refuge in You from the burden of debt and from defeat by the enemy, and from giving enemies [the opportunity to] gloat."10

Bashi kawai da damuwa da rashin tsaro ga mai karɓar bashi ba, sai dai kuma bashi yana shafar halayensa da ɗabi'unsa. Annabi (ﷺ) yakan roƙi Allah ya kiyaye shi daga kasancewa cikin bashi. An tambaye shi dalilin da ya sa yake haɗa neman tsari daga bashi da neman kariya daga azabar kabari, da fitinar rayuwar duniya, da fitinar Dajjal. Ya amsa da cewa: "Lallai, idan mutum ya lulluɓe da bashi, idan ya yi magana sai ya yi ƙarya, idan kuma ya yi alkawari sai ya saba alkawarinsa."11 Annabi ya yi amfani da hanyoyi da dama don hana sahabbansa karɓar bashi, har ma ya ƙi yin sallar jana'iza ga wanda ya mutu yana barin bashi da ba a biya ba. Idan aka yi la'akari da irin wulakancin da mutum zai shiga idan Annabi ya ƙi yi masa sallar jana'iza, za a iya fahimtar girman tasirin irin wannan hanawa.

Wannan rukunin ya ƙunshi mutane masu kyautatawa, masu daraja, waɗanda ke aiwatar da ayyuka don amfanin jama'a, kamar sulhunta rikice-rikice tsakanin ƙungiyoyi da mutane, sau da yawa ta hanyar biyan diyya da fansa daga dukiyarsu. Haka kuma suna iya aiwatar da ayyukan da suke amfanar jama'a, kamar gina gidajen marayu, masallatai, asibitoci na talakawa, ko makarantu ga yara, waɗanda hakan na iya jefa su cikin bashi. Irin waɗannan mutane ana taimaka musu su biya bashinsu da zakka. A cewar wasu malaman Shafi'iyya, ya kamata a ba irin waɗannan mutane abin da zai biya bashinsu, koda kuwa su masu arziki ne. Qubaisah bin al-Mukhariq al-Hilali ya ce: "Na karɓi nauyin kuɗi [na sulhunta ƙungiyoyi biyu masu rikici] sai na je wurin Manzon Allah ﷺ don neman taimako. Ya ce: 'Ka zauna a nan har zakka ta zo, domin mu ba ka daga cikinta.' Sannan Annabi ﷺ ya ci gaba da cewa: 'Ya Qubaisah, roƙo ba ya halatta sai ga mutum uku: Wanda ya karɓi nauyin kuɗi [na sulhunta mutane] zai iya roƙo har sai an biya wannan nauyin kuɗin. Bayan haka kada ya ƙara neman taimako. Wanda wani bala'i ya same shi har ya share dukiyarsa, zai iya roƙo har ya kai ga wani matsayin rayuwa mai isarwa, kuma wanda talauci ya same shi har uku daga cikin dattawan kabilarsa masu hikima suka tabbatar da cewa talauci ya same shi, zai iya roƙo har ya samu isasshen abin rayuwa. Ya Qubaisah, duk roƙon da ya wuce haka mugunta ne. Wanda ya karɓa shi yana cin sa a matsayin haram.'"20

This category includes benevolent persons of stature who undertake activities for the public interest, such as reconciliation of disputes among groups and individuals, often by paying compensation and ransom from their own assets. They may also undertake projects of public benefit, such as building orphanages, mosques, hospitals for the poor, or schools for children, which may put them in debt. Persons of this kind are helped to pay their debts with zakah.18 According to some Shafi'ites, such individuals should be paid what satisfies their debts, even if they are rich.19 Qubaisah bin al Mukhariq al Hilali says, "I accepted a financial responsibility [to reconcile two disputing groups] and I went to the Messenger of God (P) to ask for help. He said, "Stay here until [the proceeds of] zakah come, so we can give you from it." The Prophet Continued, "O Qubaisah, asking is not permissible except for three persons: One who accepts financial responsibility [for reconciling people] may lawfully ask until that financial charge is satisfied. Then he must not seek any more help. One who is struck by disaster that wipes out his wealth may lawfully ask until he reaches a satisfactory level of sustenance, and one hit by poverty such that three wise clansmen confirm that he is struck by poverty may ask until he procures sufficiency of sustenance. O Qubaisah, any asking beyond that is evil. It is eaten by the person who accepts it as evil."20

Al-Nawawi ya ce akwai ra'ayoyi biyu masu sabani tsakanin malamai Shafi'iyya game da wannan. Wasu sun yi imani cewa ba ya halatta a biya bashin mamaci daga zakka. Wannan ra'ayi ya yi daidai da ra'ayin al-Nakha'i, Abu Hanifa, da Ahmad. Ra'ayi na biyu shi ne a halatta wannan aiki, bisa ga ma'anar gaba ɗaya ta ayar da ta dace. Haka kuma shi ne ra'ayin Abu Thawr.22 An ruwaito cewa Ahmad ya yi hujja da cewa ba za a iya biyan bashin mamaci daga zakka ba, domin dole ne a biya shi ga mai bashi da kansa, kuma mai bashi a wannan yanayi ya mutu.23 Al-Khirashi, a sharhinsa kan rubutun Khalil, ya ce: "Ba ya bambanta ko mai bashi ya mutu ko yana raye. Dole ne gwamnati ta biya bashi daga zakka. Wasu malaman shari'a ma sun ce bashin mamaci yana da fifiko a kan na mai rai, domin mai rai zai iya biya a nan gaba."24 Al-Qurtubi ya yi sharhi cewa,25 "Malaman makarantarmu da na sauran makarantu sun yi ra'ayin cewa ana iya biyan bashin mamaci daga zakka, domin shi a matsayinsa na mai bashi yana cikin ma'anar 'waɗanda ke cikin bashi'; musamman ma da yake Annabi ﷺ..."

Al Nawawi says there are two opposing views among Shafi'ites about this. Some believe it is not permissible to pay the debts of deceased persons from zakah. This view is consistent with the opinion of al Nakha'i, Abu Hanifah, and Ahmad. The other opinion is to allow this action, on the basis of the general implication of the pertinent verse. This is also the view of Abu Thawr.22 It is reported that Ahmad argues that zakah payment for the debts of the deceased cannot be made because such payment must be made to the debtor himself and the debtor in this case is dead.23 Al Khirashi, in his commentary on the text of Khalil, says "It makes no difference whether the debtor is dead or alive. The sate must pay the debts from zakah. Some jurists even argue that debts of deceased persons have priority over those of living persons, since the latter may be able to pay in the future."24 Al Qurtubi remarks,25 "Scholars of our school as well as other schools think the debts of deceased persons may be paid from zakah, since as a debtor, he is included in the term "those under debt"; especially since the Prophet (p)

ya ce, "Ni ne na fi kowane mumini cancantar kula da shi fiye da kansa; duk wanda ya bar dukiya, to ta iyalinsa ce, amma duk wanda ya bar bashi ko masu dogaro da shi, to nauyinsu yana kaina."26 Wannan kuma ita ce ra'ayin makarantar Ja'fariyya.27

said, "I am more responsible for every believer than his own self; he who leaves wealth, it is for his family, but he who leaves behind debts or dependents, they are my responsibility."26 This is also the view of the Ja'fari school.27

Ina ganin akwai kamanceceniya mai ƙarfi tsakanin masu karɓar lamuni da waɗanda ke cikin bashi. Wannan kamanceceniya tana ba da damar bayar da lamuni daga zakka, abin da ya dace da manufofin zakka gaba ɗaya. Mutanen da ke buƙatar lamuni za a iya ba su zakka a ƙarƙashin sunan waɗanda ke cikin bashi. Ta haka zakka za ta iya taimakawa a zahiri wajen kawar da riba. Wannan ita ce ra'ayin marigayi Abu Zahrah, Khallaf da Hasan a cikin nazarinsu kan zakka.29 Suna cewa idan za a iya biyan bashin halal daga zakka, to me zai hana, ma a fifita, a ba da lamuni marasa riba daga zakka? Muhammad Hameedullah na Hyderabad ya bayyana irin wannan ra'ayi a cikin nazarinsa mai suna Banking Without Interest.30 Ya goyi bayan ra'ayinsa da cewa mutanen da ke cikin bashi iri biyu ne: waɗanda ba za su iya biyan bashin da suka riga suka karɓa ba, da waɗanda ke buƙatar lamuni da za su iya biyan nan gaba.31 Don haka Hameedullah yana ɗaukar mutanen da ke buƙatar lamuni a matsayin waɗanda ke cikin bashi, amma za a iya cewa mutanen da ke buƙatar lamuni a fili ba sa cikin bashi kafin su karɓi lamunin. Saboda haka hujjar Abu Zahrah da abokan aikinsa ta fi ƙarfi.

I think there is a sound analogy between borrowers and those under debt. This analogy allows giving loans from zakah, which is consistent with the broad objectives of zakah. Persons who need loans can be given zakah under the title of those under debt. In this way, zakah can contribute practically to the elimination of interest. This is the view which the late Abu Zahrah, Khallaf and Hasan express in their study of zakah.29 They argue that if fair debts can be paid from zakah, why not, even by priority, give interestfree loans from zakah? Muhammad Hameedullah of Hyderabad expresses a similar opinion in his study entitled Banking Without Interest.30 He supports his opinion by stating that individuals under debt are of two kinds: those who cannot pay back alreadyused debts, and those who need loans which they can pay back in the future.31 Thus Hameedullah considers persons who need loans as persons under debt, but one may argue that persons who need loans are obviously not under debt before they receive the loan. Consequently the argument of Abu Zahrah and his colleagues is stronger.