Rukuni na bakwai na rarraba zakka an bayyana shi a cikin Alkur'ani da "fi sabil Allah" [a cikin hanyar Allah]. Ga wa ake biyan wannan rabon na zakka? Ma'anar kalmar a harshe ta bayyana sosai. "Sabil" na nufin hanya, kuma "sabil Allah" hanya ce da ke kaiwa ga samun yardar Allah. Ibn al-Athir ya ce: ". . . 'sabil Allah' yana da fadi sosai har ya hada da duk wani aiki ko abin da aka yi da niyya ta gaskiya don neman yardar Allah, ciki har da cika wajibai na addini da ibadu da ayyukan nafila. Idan kalmar 'fi sabil Allah' ba ta da wani ƙari, sau da yawa tana nufin jihadi [yaki don neman yardar Allah], don haka sau da yawa ana ganin kalmar an takaita ta ga ma'anar jihadi." Wannan bincike na Ibn al-Athir game da kalmar 'fi sabil Allah' ya nuna abubuwa biyu masu muhimmanci:

The seventh category of zakah distribution is expressed in the Qur'an as "fi sabil Allah" [in the way of God]. To whom is this share of zakah paid? The linguistic meaning of the term is quite obvious. "Sabil" means way, and "sabil Allah" is the way that leads to pleasing God. Ibn al Athir says ". . . 'sabil Allah' is general enough to cover every action or deed sincerely intended for the sake of God, including fulfilling religious obligations and voluntary worships and deeds. When the term 'fi sabil Allah' is not modified, it usually means jihad [fighting for the sake of God], so the term often appears to be restricted to the meaning of jihad." This analysis of the term 'fi sabil Allah' by Ibn al Athir shows two important points:

1. Kalmar asali tana nufin duk wani aiki da aka yi shi kaɗai don neman yardar Allah, wato Ubangiji, ya haɗa da dukkan ayyukan alheri, na mutum ɗaya da na gama-gari.

1. The term originally means every action intended solely to serve the cause of God, including all good deeds, individual and collective.

2. A cikin ma'anarta ta asali, kalmar nan ana fahimtarta gabaki ɗaya da ma'anar yaƙi saboda Allah, domin yawan amfani da ita ya kusan takaita ma'anarta ga yaƙi saboda Allah.

2. Unmodified, the term is commonly understood to mean fighting for the sake of God, since frequent usage almost restricts the meaning to fighting for the sake of God.

Waɗannan ma'anoni biyu na kalmar suna nuna wani labari mai tsawo na sabani tsakanin malamai dangane da wannan rukuni na bakwai na rarraba zakka. Babu shakka, dukkansu sun yarda cewa yaƙi saboda Allah yana cikin wannan rukuni; sabanin su yana kan ko wannan rukuni zai iya shiga sauran ayyukan alheri da ake nufin faranta wa Allah da su. Tattaunawar da ke biye ta bayyana ra'ayoyin malamai akan wannan batu.

These two meanings of the term tell a whole story of differences among jurists on this seventh category of zakah distribution. Obviously, all agree that fighting for the sake of God is included in this category; their differences center on whether this category may also cover other good deeds intended to please God. The following discussion describes the opinions of jurists on this matter.

Dangane da Abu Yusuf, rukunin fi sabil Allah ya haɗa da mayaƙan da ba su da isassun kuɗi don hawa da kashe-kashe ta yadda hakan zai hana su yin yaƙi. Sadaka tana halal a gare su ko da sun iya samun kuɗin shiga, domin aiki zai hana su yin yaƙi. Muhammad ya fahimci kalmar da cewa ta haɗa da waɗanda suke so su yi aikin Hajji amma ba za su iya yi ba saboda rashin kuɗi. Ya gabatar da shaida wani rahoto cewa wani mutum wanda ya bayar da raƙuminsa fi sabil Allah an umurce shi da Manzon Allah ﷺ ya ɗauki mahajjata a kansa. Bugu da ƙari, aikin Hajji don neman yardar Allah yake, domin biyayya ce ga umarnin Allah.

According to Abu Yusuf, the category of fi sabil Allah includes fighters who do not have sufficient funds for rides and expenses in such a way that impedes them from fighting. Sadaqah is lawful to them even if they are able to earn income, since working would deter them from fighting. Muhammad understands the term to include those who want to perform pilgrimage but cannot do so for lack of money. He presents as evidence a report that a man who devoted his camel in the way of God (fi sabil Allah) was ordered by the Messenger of God (p) to carry pilgrims on it. Additionally, pilgrimage is for the sake of God, as it is an obedience to his ordinances.

Some Hanafites argue that this category includes full-time students. The author of al Fatawa al Zahiriyyah mentions only this category in his interpretation of the term fi sabil Allah. Others reject this interpretation on the grounds that when the verse was revealed, the concept of full-time students did not exist. Others reply that studying full time can mean acquiring knowledge of Shari'ah, as practiced full-time by those Companions who accompanied the Prophet ﷺ to receive knowledge from him in Madinah, known as the people of al Suffah [the name of the place in front of the Prophet's mosque in Madinah where these people used to live in tents]. In al Bada'i', al Kasani says all those who do deeds of obedience to God and promote good actions can be helped as fi sabil Allah, following the original linguistic meaning of the term. Ibn Nujaim in al Bahr comments, "It is obvious that the condition of poverty is necessary in all cases,"2 but Rashid Rida argues that such a restriction eliminates the whole category of in the way of God as a separate group of recipients, since the first category covers all poor persons.3, Fassarar da wannan: Wasu malaman Hanafiyya suna ganin cewa wannan rukunin ya haɗa da ɗalibai masu cikakken lokaci. Marubucin al Fatawa al Zahiriyyah yana ambaton wannan rukunin kawai a cikin fassararsa ta kalmar fi sabil Allah. Wasu kuma suna ƙin wannan fassarar bisa dalilin cewa a lokacin da aka saukar da ayar, ra'ayin ɗalibai masu cikakken lokaci bai wanzu ba. Wasu kuma suna amsawa da cewa karatu na cikakken lokaci na iya nufin neman ilimin Shari'a, kamar yadda sahabbai waɗanda suka yi tare da Manzon Allah ﷺ don karɓar ilimi daga gare shi a Madina suka yi shi a cikakken lokaci, waɗanda ake kira mutanen al Suffah [sunan wurin da yake gaban masallacin Manzon Allah ﷺ a Madina inda waɗannan mutane suke zama a cikin tantuna]. A cikin al Bada'i', al Kasani ya ce duk waɗanda suke aikata ayyukan biyayya ga Allah kuma suke yaɗa ayyukan alheri za a iya taimakon su a matsayin fi sabil Allah, bisa ma'anar harshe ta asali na kalmar. Ibn Nujaim a cikin al Bahr ya yi sharhi cewa, "a bayyane yake cewa sharadin talauci wajibi ne a dukkan lokuta," amma Rashid Rida yana jayayya cewa irin wannan takura tana kawar da dukkan rukunin fi sabil Allah a matsayin wani rukuni daban na masu karɓa, tun da rukunin farko ya ƙunshi dukkan matalauta.

A cikin Ahkam al Qur'an, Ibn al 'Arabi ya ambato maganar Malik, "Hanyoyin Allah suna da yawa, amma ban san wani sabani ba cewa abin da ake nufi da fi sabil Allah a nan shi ne yaƙi, sabanin sauran hanyoyin Allah."ﷺ Muhammad bin 'Abd al Hakam ya ce, "Daga sadaqah ana iya biyan darajar abinci, makamai da sauran kayan yaƙi [na mayaƙan]. Wannan ya haɗa da hana abokan gaba mamaye ƙasashen Musulmi, domin duk waɗannan ayyuka ne masu alaƙa da yaƙi saboda Allah." Annabi (ﷺ) ya bayar da raƙuma ɗari daga sadaqah a matsayin sulhu bayan harin da aka kai kan Sahl bin Abi Khathamah. Ya yi haka ne domin hana babban rikici mai tashin hankali.6

In Ahkam al Qur'an, Ibn al 'Arabi quotes Malik's remark, "The ways of God are manifold, but I know of no disagreement that what is meant by fi sabil Allah here is fighting, as distinct from other ways of God," Muhammad bin 'Abd al Hakam's says "From sadaqah, the value of food, arms, and other tools of war [of the fighters] can be paid. This includes preventing enemies from invading Muslim lands, since all these are actions related to fighting for the sake of God. The Prophet (p) gave one hundred camels from sadaqah in reconciliation after the attack against Sahl bin Abi Khathamah. He did so in order to prevent a major violent disturbance."6

Marubucin Sharh al Dardir akan Matn Khalil ya rubuta, "Ana iya ba da zakka ga mayaka da masu tsaron iyaka, da kuma domin saye kayan yaƙi, kamar makamai da dawakai.

The author of Sharh al Dardir on Matn Khalil writes, "Zakah can be given to fighters and border guards, and to buy war machinery, such as weapons and horses.

Mayaƙa za su iya karɓar zakka ko da suna da arziki, domin ana ba su ne saboda suna yaƙi a hanyar Allah, ba saboda talauci ba. Haka nan, ana iya ba da zakka ga 'yan leƙen asiri, ko da sun kasance kafirai.7

Fighters may take zakah even if they are rich, since they are given because they are fighting for the sake of God and not because of poverty. Spies can also be given zakah, even if they are unbelievers."7

Ra'yin Malikiyya za a iya takaita shi kamar haka:

The Malikite view can be summarized as follows:

Sun amince cewa "a hanyar Allah" an takaita shi ga yaƙi da kare ƙasar Musulmi.

1. They agree that "in the way of God" is restricted to fighting and guarding Muslim land.

2. Suna amincewa da bayar da sadaka ga mayaka da masu tsaron iyaka koda kuwa masu arziki ne. Ra'yin Malikawa ya fi kusa da ma'anar zahirin nassin Alkur'ani, wanda ya bambanta tsakanin "fi sabilillahi" a matsayin wani rukuni da talakawa a matsayin wani rukuni. Hakanan ya fi kusa da Sunnah, domin Annabi ﷺ ya ce: "Sadaka ba ta halatta ga duk wani mai arziki ba sai a lokuta biyar. . ." kuma ya ambaci mayaki saboda Allah. Ibn al-'Arabi ya yi watsi da sharadin talauci, yana cewa wannan ƙari ne ga nassi, kuma bisa ga kanun Hanafawa da kansu, ƙara wa nassi abu yana nufin canza ko soke ainihin nassin, wanda ba a iya yi sai da wani nassi daga Alkur'ani.

Tare da al-Nawawi a cikin al-Minhaj da Ibn Hajar al-Haithami a cikin sharhinsa a kan littafin nan guda, malaman Shafi'iyya sun yi imani cewa "a hanyar Allah" ta haɗa da masu yaƙi na sa-kai waɗanda ba sa karɓar albashi daga gwamnati. A cikin kalmomin Ibn Hajar, "masu yaƙi na sa-kai suna yaƙi ba tare da albashi ba idan sun sami kwarin gwiwa, kuma idan ba haka ba suna aiki a harkokin kasuwanci da sana'o'i." Ya ƙara da cewa, "Sabil Allah a harshe yana nufin hanyar da take kai zuwa gare Shi. Sau da yawa ana amfani da shi wajen nufin yaƙi saboda Allah, wanda hakan na iya nufin shahada wadda take kai ga samun yardar Allah."

Along with al Nawawi in al Minhaj and Ibn Hajar al Haithami in his commentary on the same, Shafi'ites believe "in the way of God" includes voluntary fighters who do not receive salaries from the government. To use Ibn Hajar's words, "volunteer fighters fight without salaries when motivated, and otherwise they work in businesses and crafts." He adds, "Sabil Allah linguistically means the way that leads to Him. It is often used to mean fighting for His cause, which may mean martyrdom that leads to pleasing God.

"Daga nan sai aka yi amfani da kalmar ga waɗanda suke yaƙi ba tare da alawus ba, domin suna sadaukar da abubuwa fiye da sojojin da ake biyan albashi, kuma suna cancanta a ba su abin da zai taimaka musu wajen gudanar da wannan aiki, koda kuwa sun yi arziki."9

Then the term was applied to those who fight without compensation, since they sacrifice more than salaried soldiers and deserve to be given what helps them undertake this duty, even if they are rich."9

Al-Shafi'i ya ce a cikin al-Umm, "Makwabta na yankin da ake karbar zakka wadanda suke yaki za a iya ba su rabon nan saboda Allah, ko talakawa ne ko masu wadata." Ba za a ba wadanda ba mayaka ba wannan rabo sai dai idan sun kare ko suke tsaron mayakan.

Al Shafi'i in al Umm says, "Neighbors of the area where zakah is collected who fight can be given the share for the sake of God whether they are poor or rich. People other than fighters must not be given this share unless they defend or guard the fighters.

Ana iya ba da zakka ga waɗanda ke hana kafirai kai hari a kansu.10 Sharadinsa cewa za a iya ba da ita ga makwabta kawai yana bisa ƙa'idarsa cewa ba a kai zakka daga wuri zuwa wuri ba. A cikin al-Rawdah, al-Nawawi ya ce: "Mayaƙa za a iya ba su kuɗin abincinsu da tufafinsu tun daga lokacin da suka fita yaƙi har zuwa lokacin da suka dawo, koda sun zauna a wuraren iyaka na dogon lokaci. Akwai ra'ayoyi biyu game da biyan dukkan kuɗin abincinsa ko kuma kawai ƙarin kuɗin da tafiya zuwa yaƙi ta jawo. Ana iya kuma ba wa mayaƙi kuɗi don sayen doki, makamai, da sauran kayan yaƙi. Abin da ya saya ya zama nasa har abada. Duk da haka, ana halatta a yi hayar hawa da makamai daga wani a ba mayaƙan; wannan ya dogara da samuwar kuɗi. Mayaƙan da ba su iya yaƙi a kan doki ba bai kamata a ba su darajar doki ba." Al-Nawawi ya ƙara: "A wasu sharhohin littafin al-Miftah, an bayyana cewa za a iya ba mayaƙi kuɗin abincinsa da na iyalinsa a duk lokacin da ya yi nesa. Yawancin malamai ba sa ambaton kuɗin iyali, amma hakan yana da ma'ana." Gwamnati na iya ba mayaƙi hawansa da makamansa har abada, ko ta yi haya ko ta ba da hayar su ga mayaƙan, ko ta saya ta ajiye su a matsayin waqf [amana], waɗanda bayan ƙarshen yaƙi za a mayar wa gwamnati don wasu mayaƙa su yi amfani da su.

Kamar Shafi'iyawa, Hanbaliyawa suna takaita kalmar fi sabil Allah ga mayaka masu aikin sa-kai waɗanda ba sa karɓar albashi na yau da kullum, ko kuma waɗanda ke karɓar ƙasa da abin da ya isar musu, ko da kuwa sun yi arziki. Masu tsaron iyaka suna cikin mayaka. An bayyana a cikin Ghayat al-Muntaha da sharhinsa cewa gwamnati na iya sayen dawakai da zakka, ta ba mayaka, koda mayakin mai biyan zakka ne. Ana halatta sayen jiragen yaki, da kuma dukkan sauran kayan aiki, kamar yadda gwamnati ta yanke shawara. Sai dai, mai biyan zakka guda ɗaya ba shi da iko na sayen doki ya keɓe shi don yaƙi a hanyar Allah, saboda masu biyan zakka guda ɗaya suna da wajibi su biya zakka, kuma wannan ba biyan zakka ba ne.13

Like Shafi'ites, Hanbalites restrict the term fi sabil Allah to volunteer fighters who receive no regular salaries, or who receive less than what is sufficient for them, even if they are rich. Border guards are included with fighters. It is stated in Ghayat al Muntaha and its commentary that the state may buy horses with zakah and give them to the fighters, even if the fighter is a zakah payer. It is permissible to buy warships, as well as all other equipment, as decided by the state. On the other hand, an individual zakah payer has no authority to buy a horse and devote it to fighting for the sake of God, because individual zakah payers are required to pay zakah and this is not payment.13

Akwai rahotanni biyu daga Ahmad game da aikin Hajji. Na farko shi ne cewa aikin Hajji yana cikin wannan rukuni. Ana iya ba wa talaka zakka domin ya yi aikin Hajji na wajibi, bisa ga hadisin Umm Ma'qil al-Asdiyyah. Mijinta ya keɓe raƙumi domin Allah, kuma ita ta shirya yin 'Umrah [ziyarar Masallacin Harami da ke Makka don wata ibada ba aikin Hajji ba]. Lokacin da ta nemi a yi amfani da raƙumin, mijinta ya ƙi. Ta faɗa wa Annabi ﷺ wannan. Annabi ﷺ

There are two reports from Ahmad concerning pilgrimage. The first is that pilgrimage is included in this category. A poor person may be given zakah to perform obligatory pilgrimage, based on a saying from Umm Ma'qil al Asdiyyah. Her husband had devoted a camel for the sake of God, and she planned to make 'Umrah [visiting the Grand Mosque in Makkah for a ritual other than pilgrimage]. When she asked to use the camel, her husband refused. She mentioned this to the Prophet. The Prophet (p)

ya umarce shi ya bar ta ta yi amfani da raƙumin, yana cewa, "Hajji da 'Umra na Allah ne." Wannan an ruwaito shi daga Ibn Abbas da Ibn 'Umar. Haka ma ra'ayin Ishaq ne.

ordered him to let her use the camel, saying, "Pilgrimage and 'Umrah are for the sake of God."15 This is reported from Ibn Abbas and Ibn 'Umar. It is also the opinion of Ishaq.

Rahoto na biyu daga Ahmad shi ne cewa ba a kamata a biya aikin Hajji da zakka ba. Wannan ya yi daidai da ra'ayin mafi yawan malamai. A cikin al-Mughni, Ibn Qudamah ya ce: "Wannan shi ne mafi kyau, domin kalmar 'saboda Allah,' idan ba a ƙayyade ta ba, tana nufin jihadi (yaƙi saboda hanyar Allah) kawai. Yawancin amfani da kalmar 'fi sabili Allah' a cikin Alƙur'ani yana nufin jihadi, don haka ayar game da zakka dole ne a fahimce ta haka." Gaskiyar ita ce, ana iya ciyar da zakka ga mutane iri biyu: waɗanda suke buƙatar zakka, kamar talakawa, mabuƙata, ko waɗanda suke bin bashi, da kuma waɗanda Musulmi ke buƙatarsu, kamar mayaƙa, mutanen da ake jawo zuciyarsu, da waɗanda suka yi bashi saboda sulhu tsakanin ƙungiyoyin da ke rikici. Aikin Hajji na talakawa bai dace da kowane ɗaya daga cikin waɗannan rukunoni ba. Ba ya cikin maslahar jama'ar Musulmi, kuma talakawa ba sa buƙatarsa, domin talakawa ba su wajaba su yi aikin Hajji ba. Allah ya sanya samun isassun kuɗi a matsayin sharaɗin wajabcin Hajji. Abin da ya fi dacewa shi ne kada a ba talakawa irin wannan taimako daga zakka, a maimakon haka a ajiye shi domin amfanin jama'ar Musulmi.

Makarantu huɗu sun yarda a kan abubuwa uku:

The four schools agree on three points:

1. Jihad (yaƙi saboda Allah) tabbas yana cikin rukunin "fi sabili Allah." 2. Yana halatta a ba mayaƙa zakka. Kashe zakka wajen kayan aiki da makamai ba abu ne da malamai suka yarda a kansa ba.

1. Jihad (fighting for God's sake) is definitely included in the category "fi sabil Allah." 2. It is lawful to give the fighters zakah. Spending zakah on equipment and arms is not agreed upon.

3. Ba a halatta a kashe zakka a kan maslahohin jama'a ko ayyukan alheri na gama-gari kamar magudanan ruwa, madatsu, masallatai, makarantu, hanyoyi da manyan titina, da sauransu. Dole ne a biya wadannan daga wasu kudaden gwamnati, kamar fai' da kharaj. Hanafiyya ba su yarda da haka ba bisa dalilin cewa dole ne wadanda aka bayar wa su mallaki abin da aka ba su, yayin da wasu kuma ba sa yarda saboda irin wannan kashe-kashen ba ya cikin nau'o'in mutane takwas. Dangane da maganar al-Kasani da aka ambata a sama, an takaita ta da sharadinsa cewa dole ne mai karba ya mallaki zakkar.

3. It is not permissible to spend zakah on public interests or general good deeds such as irrigation canals, dams, mosques, schools, roads, and highways, etc. These must be paid for from other state funds, such as fai' and kharaj. Hanafites do not allow this on the grounds that the recipients must own what is paid them, while others do not allow it on the grounds that such spending is not included in the eight categories. As for al Kasani's above-quoted statement, it is restricted by his condition that zakah must be made owned by the recipient.

Abu Hanifah shi kaɗai ne ya bukaci a ba mayaƙa zakka ne kawai idan sun kasance matalauta, kuma Ahmad shi kaɗai ne ya halatta a bai wa maniyyata da baƙin Masallacin Harami zakka.

Abu Hanifah alone requires that the fighters be poor in order to be given zakah, and Ahmad alone allows payment to pilgrims and visitors of the Sacred Mosque in Makkah.

Shafi'iyawa da Hanbaliyawa suna raba sharadin cewa mayaka su zama masu aikin sa-kai, yayin da duk sauran madhhabai sai Hanafiyawa suka yarda cewa ana iya kashe zakka wajen kayan yaki, makamai, da sauran abubuwan da jihadi ke bukata.

Shafi'ites and Hanbalites share the condition that fighters be volunteers, while all but the Hanafites agree on spending zakah on equipment, arms, and other necessities of jihad.

Wasu malamai, na farko da na zamani, suna da ra'ayin faɗaɗa ma'anar kalmar "domin Allah," har ta haɗa da ayyukan alheri gabaɗaya, bisa ga asalin ma'anar kalmar. Al-Razi a cikin tafsirinsa na Alƙur'ani ya lura cewa ma'anar zahirin kalmar fi sabil Allah ba ta takaita ga masu yaƙi ba. Ya ƙara da cewa: "Saboda haka ne bayanin al-Qaffal game da wannan aya ya ambaci cewa wasu masana fiqhu sun halatta a ciyar da sadaqa a dukkan nau'ikan ayyukan alheri, har da samar da akwatin gawa ga mamaci, da gina katanga da masallatai, domin 'a hanyar Allah' ta ƙunshi duk waɗannan." Amma al-Razi bai ambaci sunayen waɗannan masana fiqhu ba, kuma bai yi wani sharhi game da abin da ya ambato daga al-Qaffal ba.

Some scholars, early and contemporary, tend to expand the meaning of the term "for the sake of God," to include good deeds in general, in accordance with the original indication of the term. Al Razi in his commentary on the Qur'an remarks that the apparent meaning of the term fi sabil Allah is not restricted to fighters. He adds, "For this reason, al Qaffal's explanation of the verse mentions that some jurists allow spending sadaqat on all kinds of good deeds, including supplying coffins for the deceased and building fortifications and mosques, since 'in the way of God' covers all these."18 But al Razi does not name these jurists, and makes no comment on his quote from al Qaffal.

Ibn Qudamah ya danganta wannan ra'ayi ga Anas bin Malik da al-Hasan al-Basri, waɗanda suka ce: "Zakah da aka bayar a kan gadoji da manyan hanyoyi karɓaɓɓiya ce."19 Ya kammala cewa wannan magana tana ba da damar kashe zakah wajen ginawa da gyaran gadoji da hanyoyi, amma bayanin Abu 'Ubaid game da mahallin wannan magana yana ba ta wata ma'ana daban. Ya bayyana cewa 'yan kasuwar Musulmi sukan wuce ta rumfar jami'an 'ushr a kan gadoji da manyan hanyoyi don biyan haraji a kan kayan da suke shigo da su cikin ƙasa (kashi 25 cikin ɗari na darajar kayan). Abu 'Ubaid ya ruwaito cewa wasu daga cikin Tabi'anai, ciki har da Ibrahim da al-Sha'bi, sun ce yana halatta a ƙidaya abin da aka biya ga waɗancan jami'an haraji a matsayin zakah wajibi. Wannan kuma an danganta shi a fili ga al-Hasan, wanda Abu 'Ubaid ya ce yana tare da Anas, Ibrahim, al-Shaibah, da Muhammad bin 'Ali.20 Ibn Abi Shaibah ma ya ruwaito irin wannan labari daga Anas da al-Hasan, a ƙarƙashin taken "ƙidaya abin da aka biya wa jami'an 'ushr a matsayin zakah."21 Don haka fahimtar Ibn Qudamah ta maganar Anas da al-Hasan ba daidai ba ce, domin "bayarwa a kan gadoji" yana nufin biya a wuraren gadoji, ba kashewa wajen ginawa ko gyaran gadoji ba.

Ibn Qudamah attributes this opinion to Anas bin Malik and al Hasan al Basri, who say "Zakah given on bridges and highways is acceptable."19 He concludes that this statement allows expending zakah on building and repairing bridges and roads, but Abu 'Ubaid's elucidation of the context of this statement gives it a different meaning. He explains that Muslim merchants used to pass through the 'ushr officers' booth on bridges and highways to pay dues on merchandise brought in the country (25% percent of the value of the merchandise). Abu 'Ubaid reports that some Followers, including Ibrahim and al Sha'bi say it is permissible to count what is paid to those tax officers as obligated zakah. This is explicitly attributed to al Hasan, who, Abu 'Ubaid argues, agrees with Anas, Ibrahim, al Shaibah, and Muhammad bin 'Ali.20 A similar story is reported by Ibn Abi Shaibah from Anas and al Hasan, under the title of "counting what is paid to 'ushr officers as zakah."21 Ibn Qudamah's understanding of the statement by Anas and al Hasan is thus incorrect, since "given on bridges" means paid at bridges and not spent on bridge construction and repair.

Littafin al Mukhtasar al Nafi' ya bayyana cewa "a hanyar Allah" ya haɗa da duk abin da ke amfanar Musulmi ko kuma ya kusantar da su zuwa ga Allah, kamar aikin hajji, yaƙi, da gina tsarin ban ruwa. Wasu daga cikin Ja'afariyya suna cewa yana nufin jihadi kawai.22

The book al Mukhtasar al Nafi' explains that "in the way of God" includes everything that benefits Muslims or brings them closer to God, such as pilgrimage, fighting, and building irrigation systems. Some Ja'farites say it only relates to jihld.22

Marubucin Jawahir al Kalam fi Sharh Shara'i' al Islam, wani littafin ilimin fiqhu na Ja'fariyya, ya bayyana cewa muradin "a hanyar God" ya haɗa da maslahohin jama'a kamar ban ruwa, masallatai, aikin Hajji, da dukkan ayyukan alheri. Ya ƙara da cewa, "Wannan ita ce ra'ayin mafi yawan malaman zamani, wanda kalmar kanta ke goyon bayansa, domin 'sabil' hanya ce, kuma hanyar God ta haɗa da duk abin da ke faranta wa God rai, ko yaƙi a tafarkinSa ne ko wasu abubuwa."23

The author of Jawahir al Kalam fi Sharh Shara'i' al Islam, a Ja'fari encyclopedia of jurisprudence, states that public interests such as irrigation, mosques, pilgrimage, and all good deeds are included under "in the way of God". He adds, "This is the view of the majority of later scholars, supported by the implication of the term itself, since 'sabil' is way, and the way of God includes everything that pleases God, whether fighting for His cause or other things."23

An Rawd al Nadir, wani littafin fiqhu na Zaidiyya, an ambata cewa ba za a kashe zakka wajen sayen akwatin gawa ga mamaci ko gina masallatai ba. Zaidiyyan da suke halatta hakan suna gardama cewa irin waɗannan ayyukan alheri suna cikin "hanyar Allah", kuma duk da cewa ana amfani da wannan kalma sau da yawa wajen yaƙi, musamman a farkon zamanin Musulunci, wannan amfani da jama'a ba zai takaita ma'anar asali ta kalmar ba. Duk abin da ke kusantar da mutum zuwa ga Allah yana cikinta, sai dai idan wani sharaɗi ya takaita ta. Marubucin littafin al Bahr ya yarda cewa kalmar a fili take da ma'ana gaba ɗaya, sai dai idan wata hujja ta musamman ta takaita ta.24

It is mentioned in al Rawd al Nadir, a book of Zaidi jurisprudence, that zakah must not be spent on buying coffins for the deceased or building mosques. Zaidis who allow this argue that such good deeds are included in 'the way of God', and although the term is often used for fighting, especially in the early eras of Islam, this popular usage must not restrict the original meaning of the term. All that brings a person closer to God must be included, except when the term is restricted by qualifiers. The author of al Bahr agrees that the term is clearly general, except when restricted by specific evidence.24

Marubucin Sharh al Azhar ya amince a wani ɓangare, yana cewa ya halatta a kashe ragowar wannan rabon a kan maslahar al'umma musulmi, kamar yadda al-Hadi ya faɗa. Abu Talib ya jaddada cewa "Wannan za a iya yi ne kawai bayan an biya buƙatun talakawa." Wasu masu sharhi kan Sharh al Azhar sun gabatar da cewa ba wai ragowar wannan rabon kaɗai za a kashe don maslahar al'umma gaba ɗaya ba, har ma abin da ya rage daga sauran rukunai bakwai ma.25

The author of Sharh al Azhar partially agrees, saying it is permissible to spend the residue of this share on the public interest of Muslims, as stated by al Hadi. Abu Talib emphasizes, "This can be done only after satisfying the needs of the poor." Some commentators on Sharh al Azhar purpose that not only this share's residue be spent for the general interest of Muslims, but also what is left from the other seven categories.25

A cikin al Rawdah al Nadiyyah, Siddiq Hasan Khan, wanda yake mabiyin ahl al hadith kuma mai hankali mai zaman kansa, ya ce, "Sabil Allah yana nufin hanyar zuwa gare Shi. Babu shakka hanya mafi girma zuwa ga Allah ita ce yaki don neman yardarSa, amma babu hujja da ke nuna cewa wannan rabon zakka an takaita shi ga wannan ma'ana kawai. Yana halatta a kashe kudi a kowace hanya zuwa ga Allah. Tunda wannan ita ce ma'anar harshe ta wannan kalma, dole mu tsaya a kanta, sai dai idan muna da hujja da ta sabawa hakan." Ya ci gaba da cewa, "daga cikin hanyoyin zuwa ga Allah akwai tallafa wa malamai da ke cimma muradun jama'a da na addini saboda Allah, ko suna da arziki ko talauci. Wannan yana da muhimmanci musamman, domin malamai magada ne ga annabawa kuma masu rike da fitilar addini. Ta hanyarsu ne ake kiyaye wannan addinin Musulunci."26

In al Rawdah al Nadiyyah, Siddiq Hasan Khan, a follower of ahl al hadith with an independent mind, says, "Sabil Allah means the way to Him. No doubt the greatest way to God is fighting for His sake, but there is no proof that this share of zakah is restricted to this meaning alone. It is permissible to spend on any way to God. Since this is the linguistic meaning of the term, we must stick to it, unless we have evidence to the contrary." He continues, "among the ways to God is supporting scholars who achieve public and religious interests for the sake of God, whether they are rich or poor. This is especially important, because scholars are the heirs of the prophets and the torchbearers of religion. Through them this religion of Islam is preserved."26

A cikin tafsirinsa na Alkur'ani, marigayi Jamal al Din al Qasimi ya ambato ba tare da ya yi sharhi ba maganar al Razi cewa ma'anar zahirin kalmar ba ta takaita ga mayaka kawai ba, maganar da al Qaffal ya danganta ga wasu malaman fiqhu, da kuma wata magana daga al Taj, cewa duk wata hanya da aka yi niyyar yin ta don Allah wacce take mai kyau a kanta tana cikin ma'anar "don neman yardar Allah."27

In his commentary on the Qur'an, the late Jamal al Din al Qasimi quotes without comment al Razi's statement that the apparent meaning of the term is not restricted to fighters, the statement attributed by al Qaffal to some jurists, and a statement from al Taj, that every way intended for God which is good in itself is included under "for the sake of God."27

Rashid Rida, a cikin al Manar, ya ce: Gaskiya ita ce cewa "fi sabilillahi" ya haɗa da dukkan muradun jama'a na Musulmai da ake buƙata don kafa addini da ƙasa, ban da muradun mutum ɗaya. Saboda haka aikin Hajji ba ya cikin wannan, domin farilla ce ta mutum ɗaya, wajibi ne ga wanda yake da ikon yi, amma kafa aikin Hajji gaba ɗaya yana cikinsa. Kashe zakka wajen gina hanyoyi don maniyyata, da samar musu da ruwa da kula da lafiyarsu, yana cikinsa idan babu wata hanya mafi alheri a tafarkin Allah. Ya ci gaba da cewa: "Fi sabilillahi" ya ƙunshi dukkan muradun jama'a na halal da addini da ƙasa ke tsayuwa a kansu. Babu shakka yaƙi, da sayen makamai, da kashe kuɗi a kan sojoji suna kan gaba a wannan jerin. Yaƙin da ake nufi a nan shi ne wanda ake yi don a ɗaukaka kalmar Allah a duniya. Irin wannan ra'ayi an ruwaito shi daga Muhammad bin 'Abd al Hakam, wanda ya haɗa cikin wannan rabon zakka gina asibitoci na soji da na sadaka, hanyoyi, sojoji, layin dogo wanda ba na kasuwanci ba, filayen jirgin sama na soji, katanga, da jiragen ruwan yaƙi. Haka kuma kuɗin horo da tafiya na masu magana, da marubuta, da irinsu waɗanda ke zuwa ƙasashen kafirai don sanar da su game da Musulunci da yada kalmar Allah su ma suna cikinsa. Allah yana cewa: "Kuma a cikinku ya kasance wata jama'a da take kira zuwa ga alheri..."30

Rashid Rida, in al Manar, says: The truth is that the sake of God includes all public interests of Muslims necessary for the establishment of religion and state, not including individual interests. Thus pilgrimage is not included because it is an individual obligation required from those who can afford it, but the general establishment of the pillar of pilgrimage is included. Spending zakah on building highways for pilgrimage and providing pilgrims with water and health services are included if there are no better uses in the way of God."28 He continues, "The sake of God covers all legitimate public interests by which religion and state are maintained. No doubt fighting and buying weapons and spending on soldiers top this list. Fighting that is meant here is that which is done in order to make God's word supreme on earth. A similar view is reported from Muhammad bin 'Abd al Hakam, who includes in this share of zakah building military and charitable hospitals, roads and armies, non-commercial railroads, military airports, fortifications, and military ships. Also included are expenses of training and travelling for speakers, writers, and the like who go to the lands of unbelievers to inform them about Islam and spread the word of God. God says 'let there be among you a group that calls for good . . . .'29,30

Waɗanda suke faɗaɗa ma'anar "a cikin tafarkin Allah" sun dogara ga ma'anar harshe ta asali na kalmar, yayin da waɗanda suke takaita ma'anar zuwa yaƙi saboda neman yardar Allah (waɗanda su ne mafi yawan malamai daga makarantun fiqhu huɗu)

Those who expand the meaning of "in the way of God" depend on the original linguistic meaning of the term, while those who restrict the meaning to fighting for God's cause (who are the majority of scholars from the four schools of jurisprudence)

ya dogara ne akan abubuwa biyu: cewa dole ne zakka ta zama mallakar mai karɓa,34 da kuma cewa ayyukan maslahar jama'a ba ɗaya ne daga cikin nau'o'i takwas ba. Ayar tana nuna keɓancewa saboda ta fara da cewa, "Sadaqat ba su zama sai ga . . ." haka ma hadisin da ya ce, "Lallai Allah ya yanke hukuncinsa game da zakka, ya raba ta zuwa sassa takwas. . . ." Ibn Qudamah ya gabatar da wannan a matsayin hujja a cikin al-Mughni.35

depend on two points: that zakah must be made owned by the recipient,34 and that public interest projects are not one of the eight categories. The verse is exclusive because it begins, "The sadaqat are only for . . ." as is the saying, "Indeed, God gives His ruling on zakah, and divides it into eight parts. . . ." This is presented as argument by Ibn Qudamah in al Mughni.35

Dangane da batu na farko, harafin jan-hankali da ake amfani da shi tare da rukunin "fi sabilillahi" [fi] shi ne "fi", kuma wannan harafi ba ya nuna mallaka. Dangane da wannan bambanci, malamai suna cewa ya halatta a sayi bayi a ‘yantar da su, ko a biya bashin mamaci daga zakka, duk da cewa zakkar da aka bayar a waɗannan lokuta ba ta zama mallakar waɗanda suka karɓa ba. Haka kuma, sharadin cewa zakka ta zama mallakar waɗanda suka karɓa yana cika idan aka bayar da zakka ga hukumar zakka ta gwamnati. Da zarar gwamnati ta karɓe ta, za a iya kashe ta yadda gwamnati ta ga dama.

As for the first point, the preposition used with the category of the sake of God is "in" [fi], which dose not imply ownership. Based on this distinction, scholars say it is permissible to buy and free slaves or pay debts of the deceased from zakah, although zakah paid in these cases is not owned by the recipients. Moreover, the requirement of making zakah owned by the recipients is fulfilled when zakah is paid to the government's zakah agency. Once received by the state, it can be spent at the state's discretion.

Dangane da batu na biyu, takaita kashe kuɗin zakka ga rukunai takwas ba zai gamsar da waɗanda suke faɗaɗa ma'anar "fi sabilillah" ba, domin koyaushe suna jayayya cewa abubuwa kamar gina masallatai suna cikin rabon fi sabilillah. Ya zama wajibi a tabbatar ko wannan rukuni an takaita shi ga yaƙi da kare Musulmi kawai, ko kuma ya haɗa da sauran maslahohin al'umma. Domin cimma wannan, dole ne mu binciki yadda ake amfani da wannan kalma a cikin Alƙur'ani.

Kalmar "sabil Allah" ta bayyana a cikin Alqur'ani sama da sau sittin,36 ta hanyoyi biyu: sau da yawa tana zuwa bayan harafin "fi" [cikin], kamar a ayar rarraba zakka, kuma sau ashirin da uku tana zuwa bayan harafin "'an" [daga]. A wadancan wurare ashirin da uku, kalmar tana bin daya daga cikin kalmomin aiki guda biyu masu ma'anar hana ko batar da mutane, kamar "Wadanda suka kafirta suka kuma hana (mutane) daga hanyar Allah, lallai sun bata nesa sosai," "Kafiranci suna ciyar da dukiyarsu domin hana (mutane) daga hanyar Allah . . ." da kuma "Amma akwai wasu mutane da suke sayen labarai marasa amfani, ba da ilimi ba (ko ma'ana ba), domin su batar da (mutane) daga Hanyar Allah." Idan kalmar sabil Allah ta zo bayan "fi" [cikin], kamar a ayoyin "Ku ciyar cikin hanyar Allah," "wadanda suka yi hijira cikin hanyar Allah," "yin yaki cikin hanyar Allah," "wadanda suke yaki cikin hanyar Allah, suna kashewa kuma ana kashe su," da "kada ku ce game da wadanda aka kashe cikin hanyar Allah 'sun mutu,'" to ta yaya ya kamata a fassara kalmar?

The term 'sabil Allah' appears in the Qur'an more than sixty times,36 in either of two ways: more frequently preceded by the preposition "in" [fi] as in the verse on zakah distribution, and twenty-three times preceded by the preposition "from" ['an]. In those twenty-three places the term is preceded by one of two verbs that mean to prevent or mislead, such as "Those who reject faith and keep off (people) from the way of God have verily strayed far, far away from the path," "The unbelievers spend their wealth to hinder (people) from the path of God . . ." and "But there are among people those who purchase idle tales, without knowledge (or meaning) to mislead (people) from the Path of God." When the term sabil Allah is preceded by. "in", as in the verses "Spend in the way of God," and those who migrate in the way of God," "fighting in the way of God," "those who fight in the way of God," they kill and they are killed," and "and do not say about those killed in the way of God 'they are dead,'" how should the term be interpreted?

Kalmar "sabil" tana nufin "hanya", kuma "sabil Allah" ita ce tafarkin da ke neman kusanci da yardar Allah. Allah ya aiko annabawa don su shiryar da halittunSa zuwa gare Shi, kuma ya umarci manzonSa na ƙarshe ya "kira zuwa ga tafarkin Ubangijinka da hikima da wa'azi mai kyau," kuma ya umarci Manzonsa ﷺ ya ce: "Ka ce: Wannan ita ce hanyata; ina kira zuwa ga Allah bisa hujja bayyananniya kamar gani da idanu - ni da duk wanda ya bi ni." Adawa da tafarkin Allah ita ce tafarkin taghūt ko zalunci da ɓarna, wanda Shaiɗan da mabiyansa ke kira zuwa gare shi, kuma wanda ƙarshensa Wuta ce kuma yana jawo fushin Allah. Yana kwatanta waɗannan hanyoyi biyu, Allah ya ce: "Waɗanda suka yi imani suna yaƙi a cikin hanyar Allah, waɗanda kuma suka kafirta suna yaƙi a cikin hanyar taghūt." Masu kira zuwa tafarkin Allah sun yi kaɗan, masu hana mutane shiga cikinsa kuwa sun yi yawa: "Suna ciyar da dukiyarsu don su hana (mutane) daga tafarkin Allah," "akwai kuma mutanen da suke sayen maganganun banza don su karkatar da mutane daga tafarkin Allah," "kuma idan ka bi mafi yawan waɗanda ke cikin duniya, za su karkatar da kai daga tafarkin Allah." Nauyi da buƙatun tafarkin Allah suna da girma, kuma sha'awoyin duniya na mutane sukan tsaya gāba da shi. Alƙur'ani ya yi gargaɗi game da bin waɗannan sha'awoyi: "Kada ka bi son zuciyarka, domin hakan zai kai ka ga ɓata daga tafarkin Allah." Idan maƙiyan Allah suna kashe kuɗi da ƙoƙari don hana mutane tafarkin Allah, to wajibi ne ga masu taimakon addinin Allah su sadaukar da ƙoƙari da dukiya a cikin tafarkin Allah. Shi ya sa Musulunci ya ware wani sashi na zakka ta wajibi ga wannan manufa, baya ga ƙarfafa muminai gabaɗaya su yi infaƙi saboda Allah.

Kalmar "sabil Allah," idan aka danganta ta da kashe dukiya a cikin Alkur'ani, ana amfani da ita ta hanyoyi biyu:

The term "sabil Allah," when associated in the Qur'an with spending, is used in two ways:

1. Ma'anar gabaɗaya, wadda ta samo asali daga ma'anarta ta harshe, ta ƙunshi dukkan kyawawan halaye da ayyuka nagari, kamar yadda ayoyin suke cewa: "Misalin waɗanda ke ciyar da dukiyarsu a hanyar Allah shi ne misalin ƙwayar hatsi: tana tsiro da kunne bakwai, kuma a cikin kowane kunne akwai ƙwaya ɗari. Allah yana ƙara wa wanda Ya so." Kuma: "Waɗanda suke ciyar da dukiyarsu a hanyar Allah, sannan ba sa biye wa abin da suka bayar da tunatarwa ko cutarwa, to ladansu yana wurin Ubangijinsu. Babu tsoro a kansu, kuma ba za su yi baƙin ciki ba." Babu wanda zai iya ce wa "sabil Allah" a cikin waɗannan ayoyi an takaita ta ga yaƙi a hanyar Allah. Wulakanci da cin mutuncin mai karɓa da aka ambata a ayar za a iya yi wa matalauta da mabuƙata kawai. "Sabil Allah" tana da faɗin ma'ana a cikin ayar: "Waɗanda suke tara zinariya da azurfa, ba sa ciyar da ita a hanyar Allah, to ka yi musu albishir da azaba mai raɗaɗi," kamar yadda Ibn Hajar ya bayyana, kuma ba a takaita ta ga yaƙi ba. In ba haka ba, bayar da dukiya ga matalauta, mabuƙata da matafiya zai zama wata irin tarawa. Wasu marubuta na zamani suna ikirarin cewa "sabil Allah", idan aka haɗa ta da ciyarwa, an takaita ta ga yaƙi, amma irin wannan ikirari ba shi da hujja.

1. The general meaning, derived from the original linguistic one, covers all virtues and good deeds, as in the verses, "The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. God giveth manifold increase to whom He pleases," "Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve." No one can claim that "sabil Allah" is restricted to fighting for God's cause in these verses. Condescension and insult to the recipient mentioned in the verse can only be done toward the poor and needy. "Sabil Allah" has a broad meaning in the verse, "and those who hoard in treasures gold and silver, and spend it not in the way of God, promise them severe punishment," as stated by Ibn Hajar, and is not restricted to fighting. Otherwise, giving wealth to the poor, needy, and wayfarer would be a form of hoarding.37 Some contemporary writers claim that "sabil Allah," when associated with spending, is restricted to fighting,38 but such a claim is unsupported by evidence.

Ma'ana ta biyu tana takaita "sabil Allah" ga taimakon addinin Allah, yaƙar abokan gābansa, da ɗaukaka kalmar Allah a bayan ƙasa. Mahallin da ake amfani da kalmar a cikinsa ne ke tantance ko tana nufin ma'ana mai faɗi ko ma'ana ta takaitacciya.

A mahangar ra'ayi na, ma'anar gaba ɗaya ba ta dace da wannan ayar ba, tun da ayar ta lissafa takamaiman mutanen da suka cancanci zakka, kamar yadda furcin Annabi (p) ya tabbatar: "Lalle Allah ba Ya karɓar hukuncin wani annabi, ko kuma wani mutum, game da rarraba sadaƙa; sai Shi da Kansa Ya yi hukunci, Ya raba ta zuwa kashi takwas." Haka kuma, ma'anar gaba ɗaya ta "sabilillah" ta riga ta haɗa sauran nau'o'i bakwai ɗin. To me ya sa Allah Ya lissafa sauran bakwai ɗin? Kalmomin Allah masu girma ba su da maimaitawa mara amfani ko yawan magana fiye da buƙata. Dole ne nau'in "fi sabilillah" ya zama yana da ma'ana ta musamman. Saboda haka, malaman fiqhu da masu tafsirin Alƙur'ani sun fahimci wannan kalma shekaru aru-aru cewa tana nufin jihadi (yaƙi saboda Allah), da kuma tallafa wa yaƙi. Malamai sun ce: "Duk lokacin da aka bar kalmar 'sabilillah' ba tare da ƙayyadewa ba, tana nufin yaƙi saboda Allah." Ibn al-Athir ya ce: "Kalmar ta zama takamaimai ga jihadi sakamakon yawan amfani da ita." Wannan fahimta tana samun goyon baya daga rahoton al-Tabarani cewa wata rana wasu Sahabbai suna tare da Manzon Allah sai suka ga wani saurayi mai ƙarfi.

In my opinion, the general meaning is not suitable to this verse, since the verse lists specific deservants of zakah, as confirmed by the saying of the Prophet (p), "Indeed, God does not accept the ruling of a prophet, or anybody else on [the distribution of] sadaqat so he Himself gave His ruling, and divided it into eight parts." Moreover, the general meaning of "sabil Allah" includes in fact the other seven categories. Why then does God ennumerate the other seven? The glorious words of God are void of useless repetition or redundancy. There must be a distinct meaning for the category of "in the way of God." Therefore, Muslim jurists and Qur'an commentators have for centuries understood this term to means jihad (fighting for His cause), as well as supporting fighting. Scholars state, Whenever the term "sabil Allah" is left unrestricted, it means fighting for God's sake." Ibn al Athir says, "The term became specific to jihad as a result of frequent use." This understanding is supported by a report of al Tabarani that one day, some Companions were with the Messenger of God and saw a strong young man.

Suka ce, "Muna fatan wannan matasa da ƙarfi za a yi amfani da su a hanyar Allah"43, wato a jihadi.

They said, "We hope this youth and strength are used in the way of God,"43 meaning in jihad.

Yawancin ingantattun maganganu daga Annabi da sahabbansa suna nuna cewa ma'anar kalmar "sabil Allah" a zahiri ita ce jihadi. Daga cikinsu akwai ingantacciyar riwayar cewa 'Umar ya ce, "Na ba da doki a hanyar Allah," ma'ana don jihadi; maganar da al-Bukhari da Muslim suka ruwaito cewa "Tafiya da safe ko dawowa da yamma a hanyar Allah ta fi duniya da abin da ke cikinta"; maganar da al-Bukhari ya ruwaito cewa "Duk wanda ya ba da doki a hanyar Allah saboda imani da Shi da yarda da alkawarinSa, abincin dokin, da shansa, da bahayensa, da fitsarinsa za su kara masa nauyi a ma'aunin ayyukansa a Ranar Alkiyama;" maganar da al-Nasa'i da al-Tirmidhi suka ruwaito cewa, "Duk wanda ya bayar da wani abu a hanyar Allah, ana rubuta masa ninka dari bakwai," da kuma maganar da al-Bukhari ya ruwaito, "Duk wanda ƙafafunsa suka yi datti a hanyar Allah, Wuta ba za ta taba shi ba." Babu wanda ya fahimci "sabil Allah" a cikin waɗannan ruwayoyi da wata ma'ana face jihadi.

Yaƙe-yaƙen da Sahabbai da Tabi'ai suka yi an yi su ne kawai don taimaka wa mutane su daina bautar halittun ɗan Adam, su koma bautar Allah, Mahalicci, da kuma kawar da zalunci da kafa adalcin Musulunci. Wasu mutane suna ganin cewa irin wannan yaƙi ba ya faruwa a yanzu, kuma yaƙe-yaƙen zamani a ƙasashen Musulmi kishin ƙasa ne kawai, ba su da alaƙa da addini, don haka kada a ba Musulman da ke yaƙar irin waɗannan yaƙe-yaƙe zakka.

The wars in which the Companions and Followers battled were fought solely to help people quit the worship of human creatures for the worship of God, the creator, to eradicate oppression and establish the justice of Islam. Some people think this kind of war does not happen anymore and that contemporary wars in Muslim countries are merely nationalistic, having nothing to do with religion, so zakah must not be given to Muslims who fight such wars.

Wannan tunani kuskure ne sosai, domin, da farko, jihadi na Musulunci ba a iyakance shi ga yaƙe-yaƙen da Sahabbai suka yi ba. Gaskiya ne cewa yaƙe-yaƙen Sahabbai da Tabi'um sun zama na musamman a tarihin ɗan Adam, dangane da manufofin mayaƙan Musulmi, ɗabi'unsu, da kyawawan halayensu a lokacin yaƙi da bayansa. Babu shakka yaƙe-yaƙen Sahabbai su ne mafi kyawun yaƙe-yaƙe a tarihin Musulunci, amma tarihi ya shaida wasu yaƙe-yaƙe da yawa da Musulmi suka kare ƙimominsu, wurare masu tsarki, da al'ummominsu, waɗanda ba su da ƙaranci da tsarki fiye da yaƙe-yaƙen Sahabbai da Tabi'um ba, kuma waɗanda suka kare ƙasashen Musulmi daga mamayar Mogul da Crusaders. Idan yaƙin Sahabbai da Tabi'um yana da manufar goyon bayan Musulunci, to yaƙin shugabanni irin su Nur al-Din, Salah al-Din, da Qutuz yana da manufar kare gidan Musulunci. Jihadi wajibi ne domin kare ƙasar Musulmi kamar yadda yake wajibi ne domin kare addinin Musulunci. Yaƙi don kare ƙasar Musulmi halal ne a Musulunci, muddin ba a yi shi kawai saboda son ƙasa ba. Musulmi na iya barin ƙasar kakanninsa ya je ya zauna inda Musulunci ake aiwatarwa cikakke, kamar yadda Annabi ﷺ da Sahabbansa suka yi ta hijira daga Makka zuwa Madina saboda Allah.

Such thinking is grossly erroneous, because, first of all, Islamic jihad is not restricted to the wars in which the Companions fought . It is true that the wars fought by the Companions and Followers are unique in the history of humanity, in regard to the goals of the Muslim fighters, their manners, and their moral behavior during and after the wars. No doubt the wars of the Companions are the most ideal wars in Muslim history, but history has witnessed many other wars in which Muslims defended their values, sacred places, and communities, which are no less sacred than the wars of the Companions and Followers, and which defended Muslim lands against Mogul and Crusader aggressors. If the fighting of the Companions and Followers were for the cause of Islam, the fighting of leaders like Nur al Din, Salah al Din, and Qutuz were in defense of the home of Islam. Jihad is obligatory in order to protect Muslim land as much as it is obligatory to protect the Islamic faith. Fighting in defense of Muslim land is legitimate Islamically, if it is not based simply on love of a country. A Muslim may leave the homeland of his ancestors and go live where Islam is fully implemented, as the Prophet and his Companions did by migrating from Makkah to Madinah for the sake of God.

Wasu mutane suna ganin cewa duk wani aikin soji da Musulmi suka yi yana cikin tafarkin Allah, ko menene manufarsa. Ya zama dole a yi bambanci mai muhimmanci tsakanin yaƙi don neman yardar Allah da yaƙe-yaƙe na kishin ƙasa ko na aji. Yaƙi don neman yardar Allah yana samun kwarin gwiwa ne kawai daga hangen Musulunci, kuma yana nufin daukaka kalmar Allah, ko kare ƙasar Musulunci da Musulmi. Duk yaƙin da ba shi da wannan ruhi na addini yaƙin duniya ne, ko Musulmi ne suke yinsa ko kafirai. Yaƙe-yaƙen da suka rabu da waɗannan manufofi da alkibla ba za a iya biyan su da zakka ba. Bari mu ɗauka cewa wata ƙungiya ta gurguzawa 'yan Albaniya ko na Asiya ta Tsakiya, asalinsu Musulmi, sun yanke shawarar yaƙar gurguzawan Soviet don 'yantar da ƙasarsu da kafa wata ƙasa mai zaman kanta ta gurguzu bisa kishin ƙasa. Shin irin wannan yaƙi jihadi ne a tafarkin Allah, kuma za a iya kashe zakka a kansa? Amsata ita ce a'a, tabbatacciya, domin gurguzawan Asiya ta Tsakiya, ko da asalinsu Musulmi ne, ba su fi gurguzawan Rasha ba, tun da Musulunci ya yi watsi da bambancin kabila da launin fata. Yaƙin 'yanci da wata ƙungiyar azzalumai ke yi don amfanin wata ƙungiyar azzalumai ba yaƙi ne na Musulunci ba. Yaƙi don kafa addinin Allah a duniya kaɗai ne mai tsarki a Musulunci, kuma irin wannan yaƙi ne kaɗai ya cancanci a sadaukar da rayuka da dukiya saboda shi. Yaƙi don 'yantar da Musulmi da ƙasar Musulmi daga mulkin mallaka da sauran nau'ikan zalunci abu ne karɓaɓɓe a matsayin hanyar kafa Musulunci a duniya. Amma yaƙi don 'yantar da ƙasa da laka domin kafa wasu akidu ba a amince da shi a matsayin jihadi ba, kuma ba za a iya biyan shi da zakka ba. Abu Muhammad 'Abd al-Ghani al-Hafiz ya ruwaito, ta sarkar isnadinsa, daga 'Abd al-Rahman bin Abi Na'm, cewa: "Ina zaune tare da 'Abdullahi bin 'Umar, sai wata mace ta zo ta ce: 'Ya Abu 'Abd al-Rahman, mijina a wasiyyarsa ta ƙarshe ya ce a kashe dukiyarsa a tafarkin Allah.' Ibn 'Umar ya ce: 'A kashe ta yadda ya so, a tafarkin Allah.'" 'Abdur-Rahman ya ce, "Ba ka amsa tambayarta ba." 'Abdullahi ya ce, "To me kake so in ce mata? Ko in ce ta ba wa wadannan sojoji da suke lalata kasa suke kuma yanke hanyoyi kudin ne?" Na ce, "To me za ka ce mata to?" 'Abdullahi ya amsa, "Zan ce ta ba wa salihai, ga masu aikin Hajji zuwa Dakin Allah mai alfarma. Su ne baki na Ar-Rahman, su ne baki na Ar-Rahman; su ne baki na Ar-Rahman." Ibn 'Umar ya yi jinkiri wajen kwatanta yakin zamaninsa da cewa yana a hanyar Allah, duk da cewa sojojin lokacin suna da tuta guda, kira guda, da alkibla guda, ita ta Musulunci. Me Ibn 'Umar zai ce game da runduna na zamaninmu, wadanda ba sa ma ambaton sunan Allah ko kalmar Musulunci, rundunonin da mazajensu ba sa sallah ko bauta wa Allah, kuma janar-janarsu sun nutse cikin shaye-shaye da fasadi? Me zai ce game da rundunonin da akidunsu suka ginu a kan sekularism, wacce ba ta da wurin Allah, ko Manzonsa, ko Littafinsa mai tsarki?

Some people believe every military action taken by Muslims is in the way of God, regardless of its objectives. An essential distinction must be made between fighting for the sake of God and nationalistic or class wars. Fighting for the sake of God is motivated purely by Islamic vision and directed toward making the word of God supreme, or defending the homeland of Islam and Muslims. Any war devoid of this spiritual content is an earthly war, whether waged by Muslims or unbelievers. Wars detached from the above goals and directions cannot be financed by zakah. Let us suppose that a group of Albanian or Central Asian communists of Muslim origin decided to fight the Soviet communists in order to liberate their homeland and establish a nationalistic, independent communist state. Is such a war jihad in the way of God, and can zakah be spent on such a war? My answer is an emphatic no, because a central Asian communist, though of Muslim origins, is no better than a Russian communist, since national and racial differences are disregarded in Islam. A war for liberation form a group of oppressors for the benefit of another group of oppressors is not an Islamic war. Only fighting for establishing the religion of God on earth is sacred in Islam, and only this kind of war deserves the sacrifice of human souls and material wealth. Fighting for the liberation of Muslims and Muslim land from colonialism and other forms of oppression are acceptable as means to establishing Islam on earth, but fighting for the sake of liberating the soil and mud in order to establish other ideologies is not recognized as jihad, and cannot be financed by zakah. Abu Muhammad 'Abd al Ghani al Hafiz reports, via his own chain, from 'Abd al Rahman bin Abi Na'm, "I was sitting with 'Abd Allah bin 'Umar, when a woman came and said, "O Abu 'Abd al Rahman, my husband, in his last will, says his wealth should be spent in the way of God." Ibn 'Umar said, "Let it be spent as he wished, in the way of God." 'Abd al Rahman said, "You did not answer her question." 'Abd Allah said, "What do you want me to tell her? Should I tell her to give the money to these troops that destroy land and cut off roads?" I said, "What would you tell her then?" 'Abd Allah replied, "I would tell her to give it to righteous people, to pilgrims to the sacred House of God. They are the comers to al Rahman, they are the comers to al Rahman; they are the comers to al Rahman."48 Ibn 'Umar hesitated to describe the war of his time as in the way of God, although the troops then had only one banner, one slogan, and one direction, that of Islam. What would Ibn 'Umar say about armies of our time, that do not even mention the name of God or the word Islam, armies whose men do not pray or worship God and whose generals are sunk in drinking and immorality? What would he say about armies whose ideologies are based on secularism, which has no place for God, His Messenger, or His sacred Book?

Hanya mafi kyau da za a kashe rabon "fi sabilillahi" a yau, kamar yadda malamin gyara Rashid Rida ya bayar da shawara, shi ne a kafa ƙungiyar masu fafutukar Musulunci da za ta tara zakka ta kuma kashe ta wajen sake kafa dawlar Musulunci. Ya ce "Jihadi don kafa dawlar Musulunci ya fi muhimmanci har ma fiye da jihadin kare ta, kuma ɗaya daga cikin hanyoyin sake kafa dawlar Musulunci shi ne inganta kiran zuwa Musulunci da kare akidarsa, lokacin da ba a buƙatar kare ta da takobi."50

The best way to spend the share of "in the way of God" today is, as the reformist Rashid Rida suggests, to establish an association of Islamic activists to collect zakah and spend it to re-establish the Islamic state. He suggests that "Jihad for establishing the Islamic state is even more important than jihad to protect it, and that one of the ways to re-establish the Islamic state is to promote the call for Islam and defend its ideology, when defending it by the sword is not needed.50

Mafi muhimmancin nau'in jihadi a yau shi ne aiki mai tsanani, mai manufa, wanda aka tsara don sake gina al'ummar Musulunci da kasar Musulunci, da aiwatar da tsarin rayuwar Musulunci a fannonin siyasa, al'adu da tattalin arziki. Wannan tabbas shi ne fagen da ya fi cancantar a ba shi zakka.

The most important form of jihad today is serious, purposive organized work to re-build the Islamic society and state and to implement the Islamic way of life in the political, cultural, and economic areas. This is certainly the most deserving area of zakah.

Ana ɗaukar nauyin sojoji yawanci daga kuɗaɗen gwamnati na yau da kullum. Haka lamarin yake a farkon daular Musulunci, wacce ta ɗauki nauyin sojojinta daga fai' da kharaj. Haka kuma a yau, kasafin kuɗin gwamnati na gaba ɗaya yana tanadin kuɗin sojojinta. Ɗaukar nauyin sojoji na yau da kullum yana buƙatar albarkatu masu yawa waɗanda suka zarce kuɗin da ake samu daga zakka tun da nisa. Idan sojojin zamani za su dogara da zakka, da sun cinye kusan dukkan kuɗin zakkar, kuma har yanzu za su buƙaci ƙari.

Armies are normally financed by the state's regular resources. This was the case in the early Islamic state, which financed its army from fai' and kharaj. It is also the case today that the government's general budget provides for its army. Financing a regular army requires huge resources that by far exceed the proceeds of zakah. If modern armies were to depend on zakah, they would take perhaps all of its proceeds and still need more.

To wannan dalili, na yi imani cewa jihadin al'adu, ilimi da bayani a hanyar Allah ya kamata a ba shi fifiko a yau, muddin irin wannan jihadi aikin Musulunci ne tsantsa wanda manufarsa ita ce sake kafa dawlar Musulunci. Misalan ayyukan da ke matukar bukatar kudi daga zakka domin yin hidima ga manufar sanya kalmar Allah ta zama mafi daukaka su ne gina cibiyoyin kiran zuwa ga Musulunci [da'wah] wadanda ke samar da ingantattun bayanai na Musulunci tsantsa ga maza da mata a ko'ina cikin duniya, da kafa cibiyoyin Musulunci ko da a cikin kasashen Musulmi, domin samar da ilimi da horo na Musulunci, da kare imanin matasan Musulmi daga karkacewa, rashin imani da lalacewar dabi'a. Irin wadannan cibiyoyi suna da muhimmanci sosai, domin suna shirya matasan Musulmi su goyi bayan Musulunci su kuma tsayayya da zaluncin abokan gabansa. Wani misali kuma shi ne kafa wata jarida ta Musulunci tsantsa, wadda za ta ba wa maza da mata Musulmi jagora a rayuwarsu ta yau da kullum, kuma ta jagoranci wayar da kan Musulmi a fannin siyasa da zamantaka. Fitar da littattafan Musulunci wani fage ne kuma da za a iya aiwatar da jihadi a hanyar Allah, domin yana da muhimmanci a bayyana dukiyar wannan addini a matsayin hanya mafi kyau ta rayuwa. Wani misali na jihadi shi ne samar da ma'aikata masu cikakken lokaci a hanyar Allah. Wadannan ayyuka da makamantansu sun cancanci rabon zakka saboda Allah.