Allah ya ambaci a cikin Alkur'ani nau'o'i takwas waɗanda suka cancanci zakka. Shin ya kamata a raba zakka kowace shekara ga dukkan nau'o'in takwas? Shin ya kamata a raba kuɗin zakkar daidai gwargwado a tsakaninsu?

God mentions in the Qur'an eight categories who deserve zakah. Should zakah be distributed each year to all eight categories? Should the proceeds be equally divided between them?

Wasu malamai sun fahimci ayar a wannan ma'ana, kamar al-Shafi'i, a cikin littafinsa al-Umm. A cikin al-Majmu', al-Nawawi ya ce: "Al-Shafi'i da almajiransa sun yi imani cewa idan mai bayar da zakkah ko wakilinsa ya raba ta, rabon ma'aikatan zakkah ya fadi, kuma adadin da ya wajaba dole ne a raba shi ga sauran rukunoni bakwai, idan suna nan. Ba a halatta a bar rukunin da ke akwai ba. Idan aka bar wani rukuni da ke akwai, mai dukiya ne zai bayar da rabonsa. Wannan kuma ra'ayin Ikrimah ne, da Umar bin Abdul Aziz, da al-Zuhri, da Dawud."1 Ahmad a cikin wani daga cikin rahotanni da dama ya yarda da al-Shafi'i a kan raba daidai tsakanin dukkan rukunoni, da kuma ka'idar cewa a bai wa aƙalla mutum uku a kowane rukuni banda ma'aikatan zakkah. Wannan saboda ayar tana cikin sigar jam'i, kuma uku shi ne mafi ƙarancin adadin da ake amfani da sigar jam'i a kansa. Wannan ra'ayi ne Abu Bakr, wanda ɗan mazhabar Hanbali ne, ya zaɓa.2 Har ila yau, al-Asbagh, malamin mazhabar Maliki, ya fi son ra'ayin mazhabar Shafi'i.3

Some jurists understand the verse in this meaning, like al Shafi'i, in his al Umm. In al Majmu', al Nawawi says, " Al Shafi'i and his disciples believe that when zakah is distributed by the payer or the payer's representative, the share of zakah workers is dropped, and the amount due must be distributed to the other seven categories, if they exist. It is not permissible to abandon an existing category. If an existing category is abandoned, its share is guaranteed by the owner. This is also the view of 'Ikrimah,'Umar bin 'Abd al Aziz, al Zuhri, and Daud."1 Ahmad in one of several reports agrees with al Shafi'i on the equal distribution between all categories, and on the rule that at least three persons in each category except zakah workers be given zakah , because the verse is in the plural form, and three is the least number for which a plural form is used. This is the view selected by Abu Bakr, a Hanbalite.2 The Malikite Asbagh also prefers the Shafi'ite opinion.3

Ibn al 'Arabi ya ce, "An yarda gaba ɗaya cewa ba ya halatta a ba masu karɓar zakka dukan kuɗaɗen shiga ba, domin wannan ba ya cika manufar zakka ba, wato gamsar da talakawa da bukatun Musulunci. Shafi'awa suna jayayya cewa ayar rarraba zakka tana amfani da harafin 'ga' [li] wanda ke nufin dole a ba da kuɗaɗen ta yadda kowane mai karɓa zai zama mamallakin abin da aka ba shi. Wannan yana nuna a ba su duka. Shafi'awa kuma suna kawo a matsayin hujja maganar da Abu Daud ya ruwaito daga Ziyad bin al Harith al Sada'i: 'Na zo wurin Manzon Allah ﷺ na ba shi alkawarina. Wani mutum ya zo ya ce, "Ka ba ni daga cikin Sadaka." Manzon Allah ﷺ ya ce, "Allah bai bar rarraba sadakoci ga wani annabi ko kuma wani ba, sai ya yi hukunci a kansu ya raba kuɗaɗen zuwa sassa takwas. Idan kana cikin ɗaya daga cikin waɗannan sassa, zan ba ka hakkinka."' Malik, Abu Hanifa, da almajiransu sun saɓa wa al-Shafi'i. Ba sa buƙatar rarrabawa ta rufe dukan rukunoni, suna mai tabbatar da cewa harafin 'ga' [li] a cikin ayar ba ya nufin dole ne a sa mai karɓa ya mallaki abin da aka ba shi, sai dai yana nufin 'domin wanda'. Waɗannan malamai suna kawo a matsayin hujja, 'Idan kun bayyana sadaka, abu ne mai kyau, amma idan kuka ɓoye su kuka kai su ga talakawa, wannan shi ne mafi alheri a gare ku,' wanda kawai ya ambaci talakawa ba tare da wata magana game da sauran rukunoni ba, da kuma maganar, 'An umarce ni in karɓi sadaka daga masu arziki a cikinku in mayar da ita ga matalauta a cikinku.' Rashin ambaton sauran rukunoni a cikin waɗannan nassoshi guda biyu alama ce da ke nuna cewa ba da talakawa kaɗai ya isa ba. Abu 'Ubaid ya ruwaito cewa Ibn Abbas ya ce, 'Idan ka ciyar da zakka a kan ɗaya daga cikin waɗannan rukunoni, hakan yana da kyau, tun da Allah ya ce, "Sadakoci na talakawa ne kawai da mabukata..." wato ba a kamata a bayar da zakka a wajen waɗannan rukunoni ba.' Haka aka ruwaito daga Hudhaifah. Ibn Shihab ya ce, 'Rukunin da ya fi cancantar zakka shi ne wanda yake da yawan mutane kuma bukatarsa ta fi tsanani.' Sufyan da malamai masu ilimin fiqhu daga Iraki (Abu Hanifah da almajiransa) sun yi imani cewa kashe zakka a kan ɗaya daga cikin rukunan takwas ya isa. Al-Nakha'i ya ba da shawarar cewa idan kuɗi sun yi yawa, ya fi kyau a raba su ga dukkan rukunai, amma idan kuɗi sun yi kaɗan, rukuni ɗaya ya isa. An danganta irin wannan ra'ayi ga 'Ata'.6

Ibn al 'Arabi says, "It is agreed upon that it is not permissible to give all proceeds to zakah workers, since this does not fulfil the objective of zakah, which is satisfying the poor and the needs of Islam. Shafi'ites argue that the zakah distribution verse uses the preposition "to" [li] which means that proceeds must be given so that each recipient becomes owner of what he or she is given. This implies giving all of them.4 Shafi'ites also present as evidence the saying reported by Abu Daud from Ziad bin al Harith al Sada'i: "I came to the Messenger of God (p) and gave him my covenant, A man came and said, 'Give me from the Sadaqah. The Messenger of God (p) said, 'God does not leave the distribution of sadaqat to a prophet or anyone else, so He gave the ruling and divided the proceeds into eight parts. If you are in any of these parts, I will give you your right." Malik, Abu Hanafiah, and their disciples disagree with al Shafi'i. They do not require that distribution cover all categories, asserting that the preposition to [li] in the verse does not mean one must make the recipient own what is given, but means "for whom". These scholars present the "If ye disclose (acts of) charity, it is well, but if ye conceal them and make them reach the poor, that is best for you." which only mentions the poor and no reference is made to other categories, and the saying "I am ordained to take sadaqah from the rich among you and render it to the poor among you." Not mentioning other categories in these two texts is an indication that giving the poor alone is satisfactory.5 Abu 'Ubaid reports that Ibn Abbas says, "If you spend zakah on one of these categories, it is all right, since God says 'The sadaqat are but for the poor and needy, . . . . ' which means zakah must not be given outside these categories." The same is reported from Hudhaifah. Ibn Shihab says, "The category which deserves zakah more is the one that is bigger in number and more severe in need." Sufyan and jurists from Iraq (Abu Hanifah and his disciples) believe spending zakah on one of the eight categories is satisfactory. Al Nakha'i suggests that when funds are plenty, it is better to distribute to all categories, but when funds are limited, one category is sufficient. A similar opinion is attributed to 'Ata'.6

Abu Thawr ya ba da shawarar cewa idan mai dukiya ne ya raba zakka, za a iya ba da ita ga rukuni ɗaya kawai, amma idan gwamnati ce ta raba zakka, sai a haɗa dukkan rukunoni. Malik kuma ya ƙara da cewa: "Ana barin hukumar zakka ta gwamnati ta raba wa waɗancan rukunonin da buƙatarsu ta fi tsanani. Wannan shi ne abin da na ji malamai waɗanda nake girmamawa suna faɗa." A ra'ayina, wannan ra'ayi na ƙarshe ne mafi inganci kuma mafi dacewa.

Abu Thawr suggests that when the owner distributes zakah, it may be given to one category only, but when zakah is distributed by the state, all categories must be included. Malik adds that "it is left to the state's zakah agency to distribute to those categories whose needs are more intense. This is what I have heard scholars whom I respect expressing."In my opinion, this last view is most sound and reasonable.

Siddiq Hasan Khan a cikin al Rawdah al Nadiyah ya yi bayani cewa kasancewar Allah ya takaita rabon zakka ga rukunai takwas ba ya nufin cewa dole ne a raba kudin zakka daidai gwargwado a tsakaninsu. Wajabta wa Musulmi raba zakkarsu daidai gwargwado a tsakanin nau'o'i takwas da suka cancanta yana haifar da babbar wahala, kuma ba ya dacewa da halayen magabatan Musulunci na farko. Bugu da kari, idan adadin zakka ya yi kadan, kowane rabo zai zama kadan kwarai. Idan ya zama wajibi a raba zakka zuwa kashi takwas daidai, to lallai ne a haramta amfani da duk wani kaso na cikinsu wanda masu karbarsa ba su wanzu a wani lokaci. Wannan a fili yake sabawa hankali da ijma'i. Ko maganar da aka danganta ga Zaid tana magana ne kawai kan zakkar da gwamnati take rarrabawa, kuma ba ta yin magana kan zakkar da masu biyan ta suke rarrabawa.

Siddiq Hasan Khan in al Rawdah al Nadiyah argues that the fact that God restricts zakah distribution to the eight categories does not necessarily mean zakah proceeds must be divided equally among them.. Obligating Muslims to divide their zakah equally among the eight deserving categories entails great inconvenience and is not consistent with the behaviour of the early generations of Muslims. Additionally, when the amount of zakah is small, each portion would be negligible. If it were mandatory to distribute zakah into eight equal parts, it must be forbidden to use any eighth whose recipients do not exist at a certain time. This obviously contradicts common sense and ijma'. Even the saying from Zaid speaks only about zakah distributed by the state and it is silent on zakah distributed by payers.

In haka, idan gwamnati ta tara zakka kuma akwai masu cancantar karbar zakka a kowane rukuni, kowannensu zai iya neman rabonsa na zakka. Gwamnati ba ta wajaba ta raba kudin zakka daidai ga kowa ba, ko ta ba mutane a kowane rukuni. Irin wannan shawara ta dogara ne da bukatun wadannan rukunan da kuma tsananin bukatarsu idan aka kwatanta su da juna.8

If the state collects zakah and there are deservants of zakah in each category, every one of them can ask for his or her share of zakah. The state is not required to divide zakah proceeds among them equally or to give to individuals in every category. Such a decision depends on the needs of these categories and the relative severity of their needs.8

Abu 'Ubaid tana goyon bayan wannan ra'ayi. Ya kawo cikakken rahoto game da tsarin al-Zuhri kan rarraba zakka, wanda aka rubuta bisa bukatar 'Umar bin 'Abd al-Aziz, sannan ya kara da cewa: "Wannan shi ne cikakken tsarin rarraba zakka ga wanda ke iya raba ta. Sai dai ni ina ganin rarraba ta ga dukkan wadannan rukunai ba wajibi ba ne, sai ga gwamnati, idan jimlar kudin sadaqat ta yi yawa, idan akwai wadanda suka cancanta a cikin dukkan rukunan, kuma idan gwamnati tana da ma'aikatan da ake bukata domin rarrabawa. Mutumin da ya raba zakkarsa da kansa yana iya kashe duk abin a kan wasu daga cikin wadannan rukunan kawai. Asali, wannan yana bisa aiwatar da maganar Annabi ﷺ cewa zakka tana wajaba ga talakawa. Annabi ﷺ ya ambaci rukuni daya kawai a cikin wannan magana, amma a lokacin da ya samu karin kudin zakka, sai ya bayar domin sulhunta zukata, kuma a lokacin da ya samu ma fiye da haka, sai ya bayar ga wadanda ke cikin bashi. Duk wannan yana nuna cewa gwamnati tana da zabi tsakanin rarraba zuwa dukkan rukunan ko wasu daga cikinsu, gwargwadon abin da ya dace. Haka ma daidaikun mutane za su iya yi."9

Abu 'Ubaid supports this view. He gives a full report of the outline of al Zuhari on zakah distribution written at the request of 'Umar bin 'Abd al Aziz and adds, "This is the perfect distribution of zakah, for he who can divide it, but I believe distributing it to all these categories is not obligatory, except for the state, if total proceeds of sadaqat are large, if there are deservants in all categories, and if the state has the needed manpower for distribution. A person who distributes his own zakah may spend all of it in some of these categories only. Basically this is in application of the Prophet's saying that zakah is due to the poor. The Prophet (p) mentions only one category, in this saying, but when he received more zakah funds, he gave toward heart reconciliation, and when he received even more funds, he gave to those who were under debt. All this implies that the state has a choice between distributing to all the categories or some of them, depending on what is just. Individuals can do the same."9

A cikin tafsirinsa na Alkur'ani, Rashid Rida ya ce: "Kasancewar manyan malamanmu sun saɓa game da wannan batu alama ce da ke nuna cewa babu wani hadisi daga Annabi ﷺ da aka yarda da shi wanda ya tabbatar ko dole ne a haɗa dukkan rukunonin mutane a kowane rabon zakka ko a'a. Saboda haka, wannan batu sai an yanke hukuncinsa bayan an duba bukatu da moriyar al'ummar Musulmi, da girman kuɗin zakka da aka tara. Ra'ayoyin da suka fi dacewa da moriyar jama'a su ne na Malik da al-Nakha'i, yayin da ra'ayin da ya fi nisa daga nassoshi da moriyar jama'a shi ne na Abu Hanifah,10 sai dai idan kuɗaɗen sun yi ƙanƙanta ƙwarai."

In his explanation of the Qur'an, Rashid Rida says, "The fact that our leading scholars differ on this issue is an indication that there is no agreed upon report from the Prophet determining whether or not all categories must be included in each zakah distribution. Therefore, this issue must be determined after consideration of the Muslim community's needs and interests, and the size of zakah proceeds. The views that fit public interest best are those of Malik and al Nakha'i, while the opinion farthest from the texts and public interests is that of Abu Hanifah,10 except when funds are very small.

Ba za a karɓi ba bayar da zakka ga mutum guda a cikin rukuni guda idan kuɗin da aka tara sun yi yawa, domin hakan ba ya cika manufar zakka. Masu yanke shawara na gwamnati ne ya kamata su daidaita wannan al'amari, don a yi adalci ga moriyar Musulmi baki ɗaya, musamman tun da wasu rukuni na iya zama mafi muhimmanci a wasu lokuta fiye da wasu.11

Giving zakah to one deservant in one category when proceeds are huge is not acceptable, because it does not fulfil the objective of zakah. This matter must be settled by the state decision-makers so as to do justice to the general interests of Muslims, especially since certain categories may sometimes be more important than others."11

Bayan an duba dukkan waɗannan ra'ayoyi, za a iya taƙaita su a takaice kamar haka:

After surveying all these views, one can briefly summarize them as follows:

1. Idan kuɗi sun yawaita kuma akwai waɗanda suka cancanta a dukkan rukunonin, to rarrabawa ya zama dole ya shafi dukkansu. Ba a yarda a hana waɗanda suka cancanta kuma suke cikin buƙata ba; aikin gwamnati shi ne karɓar zakka da rarraba ta bisa ga buƙatun rukunonin waɗanda suka cancanta.

1. When funds are plenty and there are deservants in all categories, distribution must cover all of them. It is not acceptable to deprive deservants who are in need; the duty of the state is to collect zakah and distribute it according to the needs of the deservant categories.

2. Rabon kuɗin (zakka) a tsakanin nau'o'in mutane takwas ba lallai ne ya zama daidai ba, watau kowane rukuni ba lallai ne ya karɓi kashi ɗaya cikin takwas na jimillar kuɗin da aka tara ba, domin ma'auni shi ne buƙata. Ina ganin ra'ayin Malik da al-Zuhri ne ya fi dacewa wajen raba kuɗin ga nau'o'in mutane bisa ga buƙatar kowane rukuni.12

2. Distribution among the eight categories need not be equal, i.e. each group need not receive exactly one-eight of total proceeds, since the criteria is need. I believe the view of Malik and al Zuhri is most suitable in distributing to the categories on the basis of their respective need.12

3. Ana iya bayar da dukkan zakka ga wasu rukunin mutane idan hakan ya zama dole. Ya kamata a ba da fifiko bisa ga ainihin bukatu da maslahar jama'a, ba bisa ga ra'ayin kai ko son zuciya ba.13

3. Zakah may all be given to certain categories when this is necessary. Preference must be based on actual needs and public interest and not on personal opinions or prejudice.13

4. Talakawa da mabukata su ne mafi muhimmanci a cikin dukkan rukunoni. Biyan bukatunsu shi ne babban manufar zakka, kamar yadda aka ambata sau da yawa a cikin hadisan Annabi ﷺ.

4. The poor and the needy are the most important category of all. Satisfying their needs is the main objective of zakah, as repeatedly mentioned in saying of the Prophet.

Ba ya halatta a kashe zakka a kan sojoji alhali akwai matsanancin buƙatar abinci da matsuguni ga talakawa da mabukata. Duk da haka, akwai yiwuwar samun buƙatu na gaggawa sosai da ya sa a karkatar da kuɗi daga talakawa da mabukata domin mayar da martani ga gaggawa a wasu rukunoni, kamar tsaron ƙasa.