4.7 Babi na Bakwai: Mai Tafiya

4.7 Babi na Bakwai: Mai Tafiya - Fiqhul Zakah | Quran Course

Alkur'ani mai girma ya ambaci matafiyi sau takwas, a cikin mahallin ƙarfafa alheri gare shi. A cikin surori na Makka, Allah yana cewa, "kuma ka ba mai dangantaka da kai haƙƙinsa, da mabukaci da matafiyi, kuma kada ka yi almubazzaranci."3 Sai ka ba masu dangantaka da kai haƙƙinsu, da mabukaci, da matafiyi: wannan shi ne mafi alheri ga waɗanda ke neman yardar Allah."4 A cikin surori na Madina, Allah ya ware wa matafiyi rabo daga dukiyar da ake kashewa a hanyar Allah. Allah yana cewa, "Suna tambayarka, me za su ciyar? Ka ce: Duk abin da kuka ciyar na alheri, ku ciyar da shi saboda Allah, da iyaye, da masu dangantaka, da marayu, da miskinai, da matafiyi."5 Allah ya wajabta kyautatawa ga matafiyi a cikin aya "Ku bauta wa Allah, kada ku haɗa wani abu da shi, ku kyautata wa iyaye da masu dangantaka, da marayu, da miskinai, da maƙwabta na kusa, da maƙwabta na nesa, da abokin zama, da matafiyi, da wanda hannun damanku ya mallaka."6 Allah kuma ya ba matafiyi rabo daga ɗaya cikin biyar na ganimar yaƙi: "Ku sani cewa abin da kuka samu na ganima ta kowane abu, ɗaya cikin biyar na shi na Allah ne, da Manzon, da masu dangantaka, da marayu, da mabukata, da matafiyi."7 Haka kuma Allah ya bayar da rabo daga fai'i ga matafiyi, yana cewa "abin da Allah ya bayar na fai'i daga mutanen ƙauyuka, na Allah ne, da Manzon, da masu dangantaka, da marayu, da mabukata da matafiyi, domin kada ya zagaya tsakanin masu wadata daga cikinku."8 A ƙarshe, Allah ya ba matafiyi rabo daga zakka a cikin ayar da muke nazari a kanta. Haka nan, taimakon matafiyi yana cikin ayyukan alheri a cikin aya "... Yana bayar da kuɗi duk da kasancewar yana ƙaunarsu, ga masu dangantaka, da marayu, da miskinai, da matafiyi, da mai roƙo, da kuma 'yantar da bayi, kuma yana kafa sallah, yana bayar da zakka."9

The Glorious Qur'an mentions the wayfarer eight times, in the context of encouraging kindness toward him or her. In Makkan suras , God says, "and give the kindred his right, and the needy and the wayfarer, and do not be wasteful."3 Then give the kindred their right, and the needy, and the wayfarer: that is best for those who desire the sake of God."4 In Madinan suras, God designates for the wayfarer a share of wealth spent in the way of God. God says, "They ask thee, what should they spend. Say: What you spend of good wealth, spend it for God, and parents, and kindred, and orphans, and the destitute, and the wayfarer."5 God ordains good doing to the wayfarer in the verse "And worship God, and do not associate anything in partnership with him, and be kind to parents and close relatives, and orphans, and the destitutes, and close neighbors, and far neighbors, and close companions, and the wayfarer, and he whom your right hand possesses."6 God also gives the wayfarer a share of the fifth taken from war booty: "and realize, that which you acquire as booty of anything , one fifth of it is for God, and the Messenger, and close relatives, and orphans, and the needy, and the wayfarer."7 Also God provides a share of the fai' to the wayfarer, saying "that which God gives as fai' from the people of the villages, it is for God, and the Messenger, and close relatives, and orphans, and the destitute and the wayfarer so that it may not circulate between the rich among you."8 Lastly, God gives a share of zakah to the wayfarer in the verse we are studying. Moreover, helping the wayfarer is among the deeds of righteousness in the verse"... And gives funds -- in spite of loving them -- to close relatives, orphans, the destitute, the wayfarer, the beggar, and in liberating slaves, and establishes prayer and gives zakah."9

Dalilin da ya sa Alkur'ani ya ba matafiyi kulawa shi ne cewa Musulunci yana ƙarfafa tafiye-tafiye saboda dalilai da dama.

The reason for the attention given the wayfarer in the Qur'an is that Islam encourages travelling for several reasons.

A. Tafiya don aiki da dama. Allah ya ce, "Ku yi tafiya a cikin hanyoyinta (ƙasa) kuma ku ci daga arzikinsa."10 "Wasu kuma suna tafiya a cikin ƙasa suna neman falalar Allah, wasu kuma suna yaƙi a hanyar Allah."11 Annabi ﷺ ya ce, "Ku yi tafiya domin ku zama masu arziki."12 Note: The rules require "God" to be written as the Hausa word for God, never "Allah". Correcting that now, the translation should read: A. Tafiya don aiki da dama. Ubangiji ya ce, "Ku yi tafiya a cikin hanyoyinta (ƙasa) kuma ku ci daga arzikinsa."10 "Wasu kuma suna tafiya a cikin ƙasa suna neman falalar Ubangiji, wasu kuma suna yaƙi a hanyar Ubangiji."11 Annabi ﷺ ya ce, "Ku yi tafiya domin ku zama masu arziki."12

A. Travelling for work and opportunity. God says, "and, walk in its [earth's] tracks and eat out of His sustenance."10 "And others travel on the earth seeking from the bounties of God and others fight in the way of God."11 The Prophet (p) said, "Travel so that you become rich."12.

B. Tafiya don neman ilimi da yin tunani a kan alamomin Allah a duniya, da kuma a kan al'ummomin dabbobi da na mutane. Allah yana cewa: "Ka ce: Ku yi tafiya a cikin ƙasa, ku duba yadda Ya fara halitta."13 "An riga an sami hanyoyin rayuwa masu yawa a gabanku. Ku yi tafiya a cikin duniya, ku duba ƙarshen waɗanda suka ƙaryata gaskiya." Note: per the rules, "God" is rendered as Allah in Hausa, which is the Hausa word for God, and no ﷺ is needed here as the Prophet is not mentioned.14

B. Travelling to seek knowledge and meditate on the signs of God in the world, and on His animal and human communities. God says, "Say: Walk on the earth and see how He started the creation."13 "Many were the ways of life that have passed away before you. Travel through the earth and see what was the end of those who rejected Truth."14

da kuma, "Ba su yawo a cikin ƙasa ba, har zukatansu su koyi hikima, kuma kunnuwansu su koyi ji?"15 Manzon Allah ﷺ ya ce: "Duk wanda ya bi wata hanya yana neman ilimi, Allah zai sauƙaƙa masa hanya zuwa Aljanna."16

and "Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear?"15 The Messenger (p) says, "He who takes a path seeking knowledge, God will make easy for him a way to the Garden."16

"Duk wanda ya fita neman ilimi yana cikin hanyar Allah har sai ya dawo." Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah". Corrected translation: "Duk wanda ya fita neman ilimi yana cikin hanyar Ubangiji har sai ya dawo."17

and "He who goes out in pursuit of knowledge is in the way of God until he returns."17

Malaman musulunci na farko sun zama abin koyi ta yadda suke tafiya da himma wajen neman ilimi, lamarin da malaman zamani ke rubutawa da sha'awa.

Early Muslim scholars provide ideal examples in their ardent travelling in pursuit of knowledge, which is recorded with admiration by contemporary scholars.

C. Tafiya don jihadi a hanyar Allah? No: the rule says write "God" in Hausa, so: C. Tafiya don jihadi a hanyar Ubangiji. Wannan ya haɗa da kare ƙasar Musulmi, kira zuwa ga Musulunci, ceton waɗanda ake zalunta, da hukunta waɗanda suka karya alkawari da Musulmai.

C. Travel for jihad in the way of God. This includes defending Muslim land, calling to Islam, liberating the oppressed and punishing those who break pledges with Muslims.

Allah ya ce: "Ku fita, ko da kuna cikin sauƙi ko kuna cikin wahala, ku yi jihadi da dukiyoyinku da rayukanku a hanyar Allah: wannan shi ne mafi alheri a gare ku, idan kun sani."18 Haka kuma ya ce: "Da akwai riba mai kusa da tafiya mai sauƙi, lalle da sun bi ka, amma nisan tafiyar ya yi musu nauyi."19 Allah ya yi alkawari: "Ba sa kashe kome (a hanyarsa), ƙarami ko babba, ba sa kuma ƙetare kwari, sai an rubuta musu hakan, don Allah ya saka musu da mafi kyawun abin da suka aikata."20 Annabi ﷺ ya ce: "Tafiyar safe ɗaya ko dawowar yamma ɗaya a hanyar Allah ta fi duniya da abin da ke cikinta."21

God says, "Go ye forth, (whether equiped) lightly or heavily, and strive and struggle with your wealth and your persons in the way of God: that is best for you, if ye but knew"18 and "If there had been immediate gain (in sight) and the journey easy, they would, without doubt , have followed thee but the distance was long (and weighed) on them."19 God promises, "Nor could they spend anything (for the cause) small or great, nor cut across a valley, but their deed is inscribed to their credit, that God may requite their deed with their best possible reward."20 The Prophet (p) says, "A single departure in the morning or a return in the evening in the way of God is better than the world and what is in it."21

D. Tafiya don aikin hajji zuwa Dakin Allah mai alfarma, shi ne ginshiki na biyar na Musulunci.

D. Travel to perform pilgrimage to the sacred House of God, the fifth pillar of Islam.

Allah ya ce: "Aikin Hajji zuwa Dakin Ka'aba haƙƙi ne da mutane suke bin Allah, ga waɗanda suke iya samun hanyar zuwa."22 "Kuma ka yi kira ga mutane zuwa aikin Hajji. Za su zo maka a ƙafa da kan kowane irin raƙumi, sun gajiya saboda tafiya ta cikin hanyoyin duwatsu masu zurfi da nesa, domin su ga amfanin da aka tanadar musu, kuma su ambaci sunan Allah a kwanaki da aka ƙayyade."23

God says, "Pilgrimage to the House is a duty people owe to God, those who can afford the journey."22 "And proclaim the pilgrimage among people. They will come to thee on foot and on every kind of camel; lean on account of journey through deep and distant mountain highways, that they may witness the benefit (provided) for them and celebrate the name of God on appointed days."23

Waɗannan su ne nau'ikan tafiye-tafiye da yawo a cikin ƙasa waɗanda Musulunci ke kira zuwa gare su ko kuma yake ƙarfafawa, don cimma manufofinsa a duniya da kuma tabbatar da koyarwarsa a tsakanin mutane. Gaskiya ne cewa akwai wasu dalilai na tafiya, amma addinin da yake ƙarfafa irin waɗannan tafiye-tafiye da aka lissafa a sama dole ne ya samar da kulawa ga matafiya, musamman waɗanda suka rabu da iyalansu da dukiyarsu. Taimakon matafiya yana tabbatar da haɗin kan al'ummar Musulmi, ba tare da la'akari da wurin zama ko asalin mutum ba.

These are kinds of travelling and touring in the land that Islam calls for or encourages, in order to realize its objectives on earth and affirm its teachings among people. Admittedly, there are other reasons for travelling, yet a religion that encourages the above listed kinds of travelling must provide care for travellers, especially those who get cut off from families and wealth. Helping travellers reaffirms the solidarity of the Muslim community, regardless of geographic location or place of origin.

Wannan nau'in inshora ta zamantakewa ta musamman ce ga Musulunci. A cikin shirinsa na zamantakewa, Musulunci ba wai kawai yana tabbatar da samar da masauki ba ne, har ma yana ba da kariya daga yanayi da ba a zata ba wanda ke shafar mutanen da ke kan hanya. Domin samun cikakken hoto game da wannan inshora, dole ne a tuna cewa ta zo ne a lokacin da babu otal-otal, gidajen cin abinci, ko wuraren hutawa ga matafiya. Sakamakon wannan ra'ayi na kula da matafiya, 'Umar bin al-Khattab ﷺ ya kafa tashoshi a kan hanyar da ke tsakanin Makkah da Madina don taimakon matafiya da samar da sufuri ga wadanda ke bukata tsakanin wuraren koraye. Haka kuma ya kafa wurin ajiyar abinci ga wadanda ke bukatar abinci a kan hanya da kuma a cikin gari.24

This form of social insurance is unique to Islam. In its social program , Islam not only guarantees the provision of residence, but provides security from unforeseen conditions that affect people who are on the road. To get the complete picture of this insurance, one must remember that it came at a time when there were no hotels, restaurants, or rest areas for travellers. Motivated by this idea of taking care of wayfarers, 'Umar bin al Khattab established stations on the road between Makkah and Madinah to help travellers and provide transportation for those who need it between oases. He also established a food storage area for those who need food on the road, and in the city.24

'Umar bin 'Abd al-Aziz ya nemi al-Zuhri ya rubuta masa cikakken tsari kan yadda ake kashe zakka, bisa ga ilimin sa game da hadisin Annabi da na Khulafa'u Rashidun guda hudu. Daga cikin abubuwan da al-Zuhri ya rubuta akwai cewa: "Dole ne a raba rabon matafiya gwargwadon yawan masu wucewa a hanya, ta yadda hanyoyin da mutane da yawa ke bi za su sami rabo mai yawa na kudin zakka. Duk matafiyin da ba shi da hanyar ci gaba da tafiya ko komawa, dole ne a ba shi abinci har sai ya cimma manufar tafiyarsa ko ya isa gida. Dole ne a kafa wuraren masauki, a kuma sanya amintattun mutane su tafiyar da su, don duk wani matafiyi da ke wucewa ya samu abinci, masauki, da abincin dabbarsa, har sai an kare dukkan kudaden zakka da kuka ware."25 Shin bil'adama ta taba ganin irin wannan kulawa ga mabukata, maza da mata, ina suke a duniya?

'Umar bin 'Abd al Aziz asked al Zuhri to write him a detailed outline of how to spend zakah, based on his knowledge of the tradition of the Prophet and the Four Successors. Among other things, al Zuhri wrote, "The share of the wayfarer must be divided in proportion to the density of traffic on the road so that roads with high number of people passing through are assigned bigger portions of zakah proceeds. Each traveller who has no means to continue, or go back, must be provided food until he or she achieves the purpose of his or her journey or reaches home. Places of shelter must be established, and trustworthy people assigned to manage them, so that any passing wayfarer can be provided food, shelter, and feed for his animal, until all the zakah funds you assign are depleted."25 Has humanity ever witnessed such a level of caring for needy men and women wherever they may be?

Malamai sun sha banban game da ko "ɗan hanya" (al-ibn al-sabeel) mutum ne kawai wanda yake a kan hanya, ko kuma har ya haɗa da wanda yake a gida amma yana son fara tafiya. Galibin malamai sun yi imani cewa wanda yake son fara tafiya ba ɗan hanya ba ne, saboda dalilai masu zuwa:

Jurists differ on whether the wayfarer is only the person on the road or also the person who is at home but desires to begin a journey. The majority believes he who wants to start travelling is not a wayfarer, for the following reasons:

1. Kalmar 'ibn al-sabil' tana nufin mai tafiya a kan hanya, ba ya haɗawa da wanda yake a gida.

1. The term 'ibn al sabil" means the person on the road ad does not include one who is at home.

2. Matafiyi shi ne mutumin da aka yanke masa kuɗaɗensa a gida. Mutumin da bai fara tafiya ba tukuna, ba a yanke masa kuɗaɗensa ba. Dole ne a taimaki matafiya har sai sun isa gida, ba tare da la'akari da yanayin kuɗinsu a gida ba, yayin da mutumin da yake gida kuma yana buƙatar taimakon kuɗi don tafiya ko wasu dalilai, ana iya ba shi a matsayin mabukaci, amma ba a matsayin matafiyi ba.26

2. The wayfarer is a person who is cut off from his financial means at home. A person who has not yet started travelling is not cut off from his means. Wayfarers must be helped until they reach home, regardless of their financial status at home, while a person who is home and needs financial help for travelling or other purposes, may be given as a poor person, but not as a wayfarer.26

Al-Shafi'i ya yi imani cewa "matafiya" sun hada da mutanen da suke so su fara tafiya amma ba su da isassun kudi, bisa dalilin cewa irin wadannan suna bukatar taimako wajen tafiya kamar yadda mutumin da yake kan hanya yake bukata.27

Al Shafi'i believes that "wayfarers "include persons who want to start a journey but do not have sufficient means, on the grounds that such need help to travel just like the person on the road.27

A mra ta, ra'ayin mafi yawa shi ne mafi ingancewa. Ba a kashe kudin zakka a kan wadanda suke niyyar fara tafiya. Sai dai ra'yin al-Shafi'i na iya dacewa idan tafiyar da ake niyya ta kasance don hidima ga al'ummar Musulmi, kamar tafiya don kiran mutane zuwa Musulunci ko kuma don wani aikin ilimi. Taimakon irin wadannan masu niyyar tafiya kuma na iya shiga cikin rukunin "a cikin hanyar Allah"? Ana goyon bayan wannan da cewa mai tafiya an ambace shi bayan kalmar "a cikin hanyar Allah", kuma an kara shi a cikinta, a cikin ayar da muke nazari.

In my opinion, the view of the majority is sounder. Zakah funds must not be spent on those who desire to initiate a journey. However, al Shafi'i's view may be applicable if the intended travel is for service to the Muslim community, such as travelling to call for Islam or on a scientific mission. Helping such potential travellers may also be included in the category "in the way of God". This is supported by the fact that the wayfarer is listed after, and is added to, the term "in the way of God" in the verse we are studying.

بالنظر إلى أن لفظ الآية يجيز دفع المال للمسافر عن طريق طرف ثالث، مثل شركة النقل أو شركة الطيران، لأن الآية تدل على أن الزكاة تُنفق على المسافر لا أن تُعطى له نفسه. ويرى الحنابلة أن المسافر يجب أن يُعطى ما يحتاج إليه ليبلغ مقصده، ويحقق غرض سفره، ويعود إلى بيته. ويسري هذا إذا كان السفر طاعة لله، كالحج أو زيارة الوالدين، أو كان مباحاً فقط، كالسفر للتجارة. ويختلف الحنابلة في السفر للتنزه والترفيه وحده.

Keeping in mind that the wording of the verse allows payment for the wayfarer to be done to a third party, such as transportation company or airline company since the verse indicates that zakah is spent on the wayfarer and not given to him. Hanbalites believe traveller must be provided with what he or she needs to reach his or her destination, fulfill the objective of the journey, and return home. This applies when travelling is either in obedience to God, such as pilgrimage or visiting parents, or merely permissible, such as business. Hanbalites differ on travelling for the purpose of amusement only.

Wasu suna ganin cewa wannan tafiya ba ta da muhimmanci ko buƙata, saboda haka ba a kashe kuɗin zakka a kanta,28 yayin da wasu kuma suke ɗaukar ta a zahirinta kamar tafiya, watau wanda yake tafiya don yawon shakatawa yana iya samun taimako daga zakka.

Some argue that this travelling is not essential or needed, consequently zakah funds should not be spent on it,28 while others take it at face value as travelling, i.e. a wayfarer on a pleasure journey is helped from zakah.

Sharadi na farko shi ne mai tafiya dole ne ya kasance cikin bukata a kan hanya, domin manufar zakka ita ce taimakawa mai tafiya ya isa gida. Idan yana da hanyar isa gida, ba za a ba shi kome ba; idan kuma babu, ana ba shi ko da yake yana da arziki a gidansa, kuma ba tare da bukatar ya mayar da abin da aka ba shi a matsayin zakka ba.

The first condition is that the wayfarer must be in need when on the road, since the purpose of the zakah is to help the wayfarer reach home. If he or she has means of reaching home, no payment can be made, if not, the wayfarer is given regardless of his or her richness at home and without any need to return what is given as zakah.

Na biyu, tafiyar dole ne ta zama ba ta sabawa Allah ba. Wannan keɓewa na nufin cewa waɗanda ke tafiya don dalilai na zunubi, ko 'yan kasuwa da kayayyakinsu haramun ne, ba za a ba su zakka ba, sai dai idan rayuwar matafiyin tana cikin haɗari. A lokacin, ceton rayuwarsa ya zama wajibi a cikin Shari'a.29 Manufar wannan sharaɗi a bayyane take: nisantar taimakon masu aikata zalunci. Tafiyar da ba ta sabawa Allah ba tana da nau'i uku: Note: The original says "God", so I have rendered it as "Allah" in the Hausa text only where it appears as the translation of "God"; however, following the rules, the correct rendering is the Hausa word for God. Corrected translation: Na biyu, tafiyar dole ne ta zama ba ta sabawa Ubangiji ba. Wannan keɓewa na nufin cewa waɗanda ke tafiya don dalilai na zunubi, ko 'yan kasuwa da kayayyakinsu haramun ne, ba za a ba su zakka ba, sai dai idan rayuwar matafiyin tana cikin haɗari. A lokacin, ceton rayuwarsa ya zama wajibi a cikin Shari'a.29 Manufar wannan sharaɗi a bayyane take: nisantar taimakon masu aikata zalunci. Tafiyar da ba ta sabawa Ubangiji ba tana da nau'i uku:

Secondly, the journey must not be in disobedience to God. This exclusion means that those who journey for sinful purposes or traders whose commodities are forbidden must not be given zakah, except if the traveller's life is at stake. Saving his or her life then becomes a must in Shari'ah.29 The purpose of this condition is obviously to abstain from helping wrongdoers. Travelling which is not disobedience to God is of three kinds:

tafiya don aikata ayyukan alheri ko bautawa ga Allah... — no, per rules: write "God" → Hausa for God is "Allah"? Rule says never write "Allah"; write the Hausa word for God, which is "Ubangiji". Ubangiji ne... Let me translate: tafiye-tafiye don yin ayyukan alheri ko bautawa ga Ubangiji, kamar aikin Hajji, jihadi, da neman ilimi; tafiye-tafiye na halal na duniya, kamar kasuwanci ko neman aiki; da tafiye-tafiye don nishadi da yawon buɗe ido. Ba da sadaka ga matafiya a tafiyar nishadi an sami sabani a tsakanin malamai,30 yayin da bayar da sadaka ga matafiya a sauran tafiye-tafiye halal ne bisa ijma'i.

travelling to do good deeds or worship God, such as pilgrimage, jihad, and seeking knowledge; travelling for lawful earthly reasons, such as on business or in search of a job; and travelling for amusement and tourism. Only giving to wayfarers on amusement journies is disputed among jurists,30 while giving to wayfarers on other travels is unanimously lawful.

Some Malikite and Shafi'ite scholars add a third condition: the wayfarer must not be able to borrow to meet his or her needs. This applies only if the wayfarer is wealthy at home. This condition is not accepted by the other two schools. Ibn al-'Arabi in *Ahkam al-Qur'an* and al-Qurtubi in his *Tafsir* reject this condition, since the wayfarer need not be indebted to anyone when he or she can turn only to God by taking zakah. Al-Nawawi adds that even if the wayfarer is able to borrow money, he or she is not required to take loans and may take zakah. The Hanafites recommend taking loans where possible, but do not make it obligatory, on the grounds that borrowing exposes the borrower to the possibility of being unable to repay the loan, and he or she need not take that risk.34

Some Malikites and Shafi'ites add a third condition, that the wayfarer must not be able to borrow to satisfy his or her needs.31 This applies only if the wayfarer is rich at home. This condition is not accepted by the other two schools. Ibn al 'Arabi in Ahkam al Qur'an and al Qurtubi in his Tafsir reject this condition, since the wayfarer need not be obliged to anyone if he or she can only be obliged to God, by taking zakah.32 Al Nawawi adds that even if the wayfarer can borrow money, he or she is not required to take loans, and may take zakah.33 Hanafites recommend making loans if possible, but do not obligate it, on the grounds that making a loan exposes the borrower to the possibility of becoming unable to pay the loan back, and he or she need not take that chance.34

A. Dole ne a ba matafiyi isasshen abinci da tufafi, har sai ya isa gida ko wani wuri da yake da kuɗinsa. Idan matafiyi yana da ƙasa da abin da yake bukata, a ba shi zakka domin ta cika kuɗin da yake da su har sai sun isa.

A. Wayfarers must be given their sufficiency of food and clothing, until they reach home or a place where they have funds of their own. If the wayfarer has less than what is needed, zakah should be given to supplement the existing funds until they are sufficient.

B. Ga dogayen tafiya, dole ne a samar da hanyar sufuri. Dogayen tafiya su ne waɗanda a cikinsu ake rage salla, watau kimanin kilomita tamanin [mil hamsin]. Ana iya siyan abin hawa ko yin hayarsa domin matafiyi, bisa ga buƙata da kuma samuwar kuɗin zakka.

B. For long journeys, a means of transportation must also be provided. Long journeys are those in which prayer is reduced, i.e. approximately eighty kilometers [fifty miles]. Rides may be purchased or rented for the wayfarer, depending on the need and the availability of zakah funds.

C. Dole a bayar da duk abubuwan da ake bukata na kashe kudi, ba kuma kudin tafiya kawai ba.

C. All needed expenses are to be given, and not only expenses caused by travelling.

D. Ana biyan matafiyi ba tare da la'akari da ko yana da ikon yin aiki da samun kuɗi ba.

D. Payment is made to the wayfarer regardless of ability to work and earn.

E. Ana ba matafiyi taimako har sai ya isa inda yake zuwa, idan zai zauna a wurin ko kuma yana da kuɗi da za su iya kaiwa gare shi a wurin. Idan matafiyin yana niyyar kammala wasu harkoki sannan ya koma gida da sauri, dole ne a ba shi abin da yake bukata har ya isa gida.

E. Aid is provided to the wayfarer until his or her destination is reached, if he or she is to stay there or has accessible funds there. If the wayfarer intends to finish some business and return home quickly, he or she must be given what is needed until reaching home.

F. Game na kudin kashewa a wurin da mutum zai je, malamai na mazhabar Shafi'i sun yanke cewa dole ne a biya shi idan zaman da zai yi a wurin bai wuce kwana huɗu ba, daidai da adadin kwanakin da ake rage sallah saboda tafiya. Wannan takaddama ba ta shafi mayaƙa a hanyar Allah ba, waɗanda ake ba su kuɗi na tsawon lokacin da suka zauna a sansanonin iyaka, komai tsawon lokacin. Wasu malamai kuwa sun yi imanin cewa dole ne a ba matafiya kuɗi na tsawon lokacin da suka zauna a wurin da za su je, ko tsawon lokacin ya yi tsayi ko gajere.35

F. As for the expenses at the place of destination, Shafi'ites decide they must be paid if the stay there is less than four days the same number of days as in the case of reducing prayer because of travelling. This restriction does not apply to fighters in the way of God, who are given for the whole period they stay at frontier posts, no matter how long it may be. Some scholars believe wayfarers must be given funds for the whole period they stay in the place of destination regardless of the length of the period.35

G. Idan matafiyi ya dawo gida da ragowar kudin zakka, wannan ragowar dole ne ya mayar da shi cikin asusun zakka, a cewar Shafi'iyyah.36 Hanafiyyah kuwa suna cewa matafiyi ba shi da wajibi ya mayar da zakkar da ta rage daga tafiyar.37

G. If the wayfarer returns home with leftover zakah money, this residual must be returned to the zakah fund, according to Shafi'ites.36 Hanafites argue that wayfarers are not obligated to give back zakah left over from the trip.37

Wasu malamai na zamani sun bayyana cewa a yau babu sauran matafiya a ma'anar asali ta kalmar, saboda abubuwan sufuri, masauki, da harkokin banki da ke sa tafiya ta zama mai sauki da kuma dukiyar mutum ta isa ko'ina a duniya. Marigayi Ahmad Mustafa al Maraghi ne ya yi wannan magana a cikin tafsirinsa na Alkur'ani.38 Ni kuwa ina kin yarda da shi, domin matafiya a yau sun yi yawa kamar yadda suke a da.

Some contemporary scholars assert that today there are no more wayfarers in the original sense of the word, because of the transportation, accommodation, and banking facilities that make one's travelling easy and one's wealth accessible anywhere in the world. This is argued by the late Ahmad Mustafa al Maraghi in his explanation of the Qur'an.38 I beg to differ with him, since there are as many wayfarers today as there were in the past:

Wasu mutane na iya zama masu arziki, amma ba sa harkokin kasuwanci da bankuna, ta yadda idan suna nesa da garuruwansu, a zahiri sun rabu da dukiyarsu. Suna iya kasancewa suna ratsa wani hamada nesa da cibiyoyin birane.

1. Some people may be rich, but do not do business with banks, so that when they are away from their towns they are actually detached from their wealth. They may be crossing some desert far from urban centers.

2. Akwai 'yan gudun hijira da ake fitar da su daga gidajensu da kasarsu ta hannun masu zalunci, ko kuma wadanda ke guduwa daga gwamnatocin kama-karya. Suna iya zama na tsawon lokacin da ba a kayyade ba a wajen kasashensu, ba su iya isa ga dukiyarsu wadda gwamnati sau da yawa take kwace. Irin wadannan su ne 'yan gudun hijirar siyasa da ke neman mafaka a kasashen da ba nasu ba.

2. There are refugees who are driven out of their homes and lands by aggressors or who flee from dictatorial governments. They may live for an undetermined period of time outside their countries, unable to reach their wealth which is often confiscated by the government. Like those are political refugees who seek asylum in countries other than their own.

3. Wasu malaman mazhabar Hanafiyya suna ganin cewa mutanen da, duk da cewa suna zaune a garuruwansu, ba su da damar samun dukiyarsu, ko dai saboda dalilai na siyasa ko kuma saboda dalilai na tattalin arziki, kamar 'yan kasuwa wadanda dukiyarsu tana cikin bashin da aka ba wasu wanda ba za a iya dawo da shi ba.39 Wadannan malamai sun tabbatar da cewa irin wadannan mutane dole ne a dauke su kamar matafiya, a kuma ba su zakka.40

3. Some Hanafite jurists consider individuals who, although they live in their own towns, have no access to their wealth, either because of political reasons or because of economic reasons such as businessmen whose wealth is in the form of unremittable loans to others.39 These jurists assert that such individuals must be treated as wayfarers and given zakah.40

4. Akwai wadanda suke niyyar fara tafiye-tafiye don hidimar jama'a ko don al'amuran kansu da suke amfanar al'umma, kamar dalibai da ke samun horo a kasashen waje.

4. There are those who intend to initiate journeys for public service or for individual affairs that are beneficial to the public, such as students receiving training abroad.

5. Wasu malaman mazhabar Hanbali sun haɗa cikin ma'anar matafiya da masu yawo ko mabarata na titi waɗanda ba su da gida.41 Irin waɗannan mutane a zahirin ma'ana ibn al-sabil ne, wato 'ya'yan titi. Ana iya ba su daga rabon matafiya idan ba daga rabon matalauta ba.

5. Some Hanbalites include under the definition of wayfarers tramps or street beggars who have no homes.41 Such persons are literally ibn al sabil, or children of the street. They may be given from the share of the wayfarers if not from the share of the poor.

6. A ƙarshe, za a iya haɗa jariran da aka yi watsi da su a cikin wannan rukuni, a cewar Rashid Rida, wanda ya ce kalmar ibn al-sabil tana bayyana jariran da aka yi watsi da su daidai, domin su ne yaran titi. Musulunci yana kula sosai da marayu, kuma jariran da aka yi watsi da su sun fi buƙatar kulawa fiye da marayun da ke da sanannun dangi.42

6. And lastly, foundling infants may be included in this category, according to Rashid Rida, who says the term ibn al sabil perfectly describes foundlings since they are in fact children of the street. Islam takes good care of orphans, and foundlings are even more in need of care than orphans with known relatives.42

1. Tafsir al Tabari, Vol. 13, p. 320.

2. Ibid.

3. Suratu Al-Isra'i, 17:26.

3. Sura al Isra', 17:26.

4. Suratul Rum, 30:38.

4. Sura al Rum, 30:38.

5. Suratul Baqarah, 2:215.

5. Sura al Baqarah, 2:215.

6. Suratun Nisa'i, 4:36.

6. Sura al Nisa', 4:36.

7. Suratul Al-Anfal, 8:41.

7. Sura al Anfal, 8:41.

8. Suratul Hashr, 59:7.

8. Sura al Hashr, 59:7.

9. Suratul Baqarah, 2:177.

9. Sura al Baqarah, 2:177.

10. Suratul Mulk, 67:15.

10. Sura al Mulk, 67:15.

11. Suratul Muzzammil, 73:20.

11. Sura al Muzzammil, 73:20.

12. Al-Mundhiri ya ambata shi a cikin al-Targhib wa al-Tarhib, Juzu'i na 2, babin azumi. Ya kara da cewa: "Al-Tabarani ne ya ruwaito shi a al-Awsat ta hanyar sarkar masu ruwaya amintattu." 13. Suratul Al-Ankabut, 29:20.

12. Mentioned by al Mundhiri in al Targhib wa al Tarhib, Vol.2, chapter on fasting. He adds, "Reported by al Tabarani in al Awsat via a trustworthy chain." 13. Sura al Ankabut, 29:20.

14. Suratu Ali Imran, 3:137.

14. Sura al Imran, 3:137.

15. Suratul Hajj, 22:46.

15. Sura al Hajj, 22:46.

16. A cikin al-Targhib, al-Mundhiri ya ce, "Muslim da wasu sun ruwaito shi." Duba babin ilimi.

16. In al Targhib, al Mundhiri says, "Reported by Muslim and others." See chapter on knowledge.

17. Ibid, wanda al-Tirmidhi ya ruwaito, kuma ya tabbatar da cewa hadisin yana da kyau.

17. Ibid, reported by al Tirmidhi, who grades it good.

18. Suratu At-Tauba, 9:41.

18. Sura al Tawbah, 9:41.

19. Ibid, 9:42.

20. Ibid 9:121.

21. An ruwaito a cikin Al-Bukhari, a babin jihadi.

21. Reported in al Bukhari, chapter on jihad.

22. Suratu Al-Imran, 3:97.

22. Sura al Imran, 3:97.

23. Suratul Hajj, 22:27-38.

23. Sura al Hajj, 22:27-38.

24. Ibn Sa'd, al-Tabaqat, Vol. 3, p. 283.

24. Ibn Sa'd, al Tabaqat, Vol. 3, p.283.

25. A1 Amwa1, p.580.

26. A1 Sharh al Kabir, tare da al Mughni, Juz'i na 2, shafi na 702.

26. A1 Sharh al Kabir, with al Mughni, Vol. 2, p.702.

27. A1 Majmu', Vol. 6, p. 214 da Nihayat al Muhtaj, Vol. 6, p. 156.

27. A1 Majmu', Vol. 6, p. 214 and Nihayat al Muhtaj, Vol. 6, p. 156.

28. A1 Sharh al Kabir, Juzu'i na 2, shafi 702-703.

28. A1 Sharh al Kabir, Vol. 2, pp.702-703.

29. Hashiyat al-Dusuqi, Juzu'i 1, shafi 498. Wasu malikawa sun yi imani cewa ba a ba shi komai ba, ko da an yi barazanar rayuwarsa, tun da koyaushe yana da hanyar tsira ta hanyar tuba. Duba Hashiyat al-Sawi, Juzu'i 1, shafi 233.

29. Hashiat al Dusuqi, Vol. l, p. 498. Some Malikites believe he must not be given anything, even if his life is threatened, since he always has the means to safety by repentance, See Hashiyat al Sawi, Vol. l, p.233.

30. Al-Majmu', Juzu'i 6, shafi'i 214-215, da al-Sharh al-Kabir, Juzu'i 2, shafi'i 701-702.

30. Al Majjmu', Vol. 6, pp.214-215, and al Sharh al Kabir, Vol. 2 pp. 701-702.

31. Sharh al-Khirshi a kan rubutun Khalil, Juz'i na 2, shafi na 219, da kuma Nihayat al-Muhtaj, Juz'i na 6, shafi na 156.

31. Sharh al Khirshi on the text of Khalil, Vol. 2, p. 219, and Nihayat al Muhtaj, Vol. 6, p.156.

32. Ahkam al Qur'an, Juz'i na 2, shafi na 958, da Tafsir al Qurtubi, Juz'i na 8, shafi na 187.

32. Ahkam al Qur'an, Vol. 2, p. 958, and Tafsir al Qurtubi, Vol. 8 , p. 187.

33. A1 Majmu' Vol. 6, p. 216.

34. Fath al-Qadir, Juz'i na 2, shafi na 18, da Radd al-Muhtar, Juz'i na 2, shafi na 64.

34. Fath al Qadir, Vol. 2, p. 18, and Radd al Muhtar, Vol. 2, p.64.

35. A1 Majmu', Juzu'i 6, shafi na 215-216, da al Sharh al Kabir, Juzu'i 2, shafi na 701-702.

35. A1 Majmu', Vol. 6, p. 215-216, and al Sharh al Kabir, Vol. 2, pp.701-702.

36. A1 Majmu', Vol. 6, p. 216.

37. Fath al Qadir, Juzu'i 2, shafi 18, da Radd al Muhtar, Juzu'i 2, shafi 64.

37. Fath al Qadir, Vol. 2, p.18, and Radd al Muhtar, Vol. 2, p.64.

38. Tafsirul Maraghi, Juz'i na 28, bayanin ayah ta shida ta suratul Hashr.

38. Tafsir al Maraghi, Vol. 28, explanation of verse six of sura al Hashr.

39. Al Bahr al Ra'iq, Juzu'i 2, shafi 260.

39. Al Bahr al Ra'iq, Vol. 2, p.260.

40. Radd al-Muhtar, op. cit., da al-Bahr al-Ra'iq, ibid.

40. Radd al Muhtar, op cit., and al Bahr al Ra'iq, ibid.

41. A1 Insaf, Juzu'i 3, shafi 237.

41. A1 Insaf, Vol. 3, p. 237.

42. Tafsir al Manar, Vol.5, p. 94.

4.7 Babi na Bakwai: Mai Tafiya

Wane ne matafiyin?

Kula da matafiyi a cikin Alkur'ani

Dalilin kulawa da musafiri

Kula da matafiyi tana gina haɗin kai a cikin al'umma.

Shin wanda ya ke son fara tafiya mai tafiya ne?

I don't see a passage in your message to translate here, only the heading "Conditions for payment." Here is the translation of that heading: Sharuddan biyan kuɗi

Ya kamata a ba matafiyi nawa?

Akwai matafiya a yau?