Tun da zakka haraji ce ta musamman da take nufin cimma wasu manufofi na musamman a rayuwar mutane da kuma al'umma baki ɗaya, a bayyane yake cewa akwai wasu rukunin mutane da ba za a ba su zakka ba. Waɗannan rukunoni su ne:

Since zakah is a special tax that aims at achieving particular objectives in the lives of individuals as well as society as a whole, it is obvious that there are certain categories to whom zakah must not be given. These categories are:

1. Masu arziki.

1. The rich.

2. Waɗanda suke iya samun kuɗi.

2. Those capable of earning.

3. Kafirai da murtaddan da suke yaƙi da Musulunci, da kuma, a cewar mafi yawan malamai, Ahlul-Ƙaddara.

3. Disbelievers and apostates who fight against Islam, and, according to the majority of jurists, People of the Pledge.

4. 'Ya'yan, iyaye, da matan masu biyan zakka.

4. Children, parents, and wives of zakah payers.

5. Zuriyar Annabi ﷺ.

5. Descendents of the Prophet (p) .

Za a yi nazari a kansu a cikin sassan da suka biyo baya.

These will be studied in the following sections.

Bisa ga maganar Annabi (ﷺ) cewa, "Sadaqah ba ta halatta ga mawadaci," da kuma umurninsa ga Mu'az cewa zakka ana karbarta ne "daga masu arzikinsu, a mayar da ita ga talakawansu," malaman shari'a sun yi ittifaqi baki daya cewa ba a bada zakka ga mawadaci. Bayar da zakka ga mawadaci ya saba da manufar zakka, wacce ita ce wadatar da talakawa. Sai dai idan ana batun bayyana arziki wanda ke hana karbar zakka, malaman shari'a ba su da ra'ayi guda daya, kamar yadda aka nuna a baya lokacin da muka tattauna ma'anar talaka da mabukaci.

Based on the saying of the Prophet (p) "The sadaqah is not lawful to the rich", and his address to Mu'adh that zakah is ". . . to be taken from their rich and rendered to their poor", Muslim jurists unanimously believe zakah must not be given to the rich. Giving the rich zakah violates the very purpose of zakah, which is to enrich the poor. Yet, when it comes to defining richness that prevents receiving zakah, jurists do not have a unified opinion, as was shown earlier when we discussed the definition of the poor ad needy.

Akwai kuma saɓani game da bayar da zakka ga masu arziki bisa take na 'a hanyar Allah' ko kuma ga waɗanda ke cikin bashi. Hanafiyya ba su yarda da hakan ba bisa tushen maganganun da ke sama. Sun keɓe ma'aikatan zakka, domin abin da ake biyan ma'aikata kawai farashin aikinsu ne. Sauran manyan malaman shari'a kuwa suna cewa maganar Mu'az ta ambaci talakawa kawai ne saboda wadatar da wannan rukuni shi ne babban manufar zakka. Suna nuna cewa idan ba za a iya ba da zakka sai ga talakawa da mabukata ba, to da babu ma'ana a cikin sauran rukunai shida da aka ambata a ayar rarraba zakka. Ta hanyar wannan hujja guda da Hanafiyya suka keɓe ma'aikata da ita, waɗannan malamai suna halatta biyan zakka ga masu arziki idan mayaƙa ne a hanyar Allah ko kuma suna cikin bashi saboda sulhu tsakanin mutane.

There is also disagreement about giving zakah to the rich under the title of 'in the way of God' or of those under debt. Hanafites do not allow this on the basis of the above sayings. They make an exception for zakah workers, since what is paid to workers is merely the price of their labour. Other leading jurists contend that the saying from Mu'adh mentions only the poor because enriching this category is the major goal of zakah. They point out that if zakah could only be given to the poor and needy, there would be no meaning to the other six categories mentioned in the zakah distribution verse. By the same argument through which Hanafites exempt workers, those scholars permit paying zakah to the rich if they are fighters in the way of God or under debt for mediating disputes.

Gaskiya ita ce, ayar da ke kan rarraba zakka ta ƙunshi nau'o'in mutane biyu da suka cancanci zakka. Rukuni na farko shi ne waɗanda suke cikin buƙata: matalauta, mabukata, bayi da ke buƙatar 'yanci, mutanen da ke cikin bashin kansu, da kuma matafiya. Dukkansu ana ba su zakka ne saboda suna buƙatar taimako da sauƙi. Rukuni na biyu kuwa shi ne waɗanda al'ummar Musulmi ke buƙatar su: ma'aikatan hukumar zakka, mutanen da ake jawo zuciyarsu, mutanen da ke cikin bashi sakamakon hidimar jama'a, da mayaƙan fisabilillahi. Ana ba waɗannan mutane ko sun talauce ko sun arzuta. Annabi (ﷺ)

Ko yaro namiji ne ko mace. Idan uba mawadaci ne, to ana ganin yaron ma mawadaci ne.

Whether a child is male or female. If the father is rich, the child is considered rich.

Duk da haka, idan ɗa ko 'ya ta balaga, dukiyar mahaifinsu ba a la'akari da ita wajen tantance wadatar ko talaucin ɗan.3 Mata ma ana la'akari da su bisa wadatar mazajensu. Matar da take matalauciya ba ta cancanci karɓar zakka ba idan mijinta mai wadata ne.

However, if the son or daughter is adult, the wealth of his or her father is not considered in the determination of the richness or poverty of the child.3 Wives are also considered according to the prosperity of their husbands. A poor woman is not a zakah deservant if her husband is rich.

Hanafiyyah suna ganin cewa ana iya ba matar mai arziki zakka, amma Abu Yusuf ya saba musu.4 Yawancin malaman Hanafiyya suna cewa yanayin wajibcin mijin na ciyar da matarsa na kwangila ne, yayin da uba yana da wajibcin ciyar da karamin yaronsa saboda zama uba.5 Wasu malaman Shafi'iyya suna bin ra'ayin Hanafiyya suna halatta a ba matar mai arziki zakka. Wasu ma suna halatta a ba yaron mai arziki zakka.6 Su kuwa malaman Malikiyya suna ganin ba halal ba ne a ba zakka ga duk wani talaka wanda ciyarwarsa da kashe-kashensa suna kan mai arziki, sai dai idan ba a iya isa ga mai arzikin da ke da alhakin kashe-kashen talakan ba kwata-kwata.

Hanafites consider giving the wife of a rich husband from zakah permissible, but Abu Yusuf disagrees.4 Most Hanafites argue that the nature of the husband's obligation to spend on his wife is contractual, while the father is obligated to spend on his young child by virtue of parenthood.5 Some Shafi'ites go along with the Hanafites and allow payment of zakah to the wife of a rich man. Some even allow giving a rich man's child zakah.6 As for Malikites, they believe it is not permissible to give zakah to any poor person whose subsistence ad expenses are the responsibility of a rich person, except if the rich person responsible for the expenses of the poor can not be reached at all.

A ra'ayina, bai kamata a ba wani mutum zakka ba idan kudin rayuwarsa yana kan wani mai arziki, kamar matar mai arziki ko ɗan ƙarami nasa. Wannan hukuncin ba ya shafar sauran dangi waɗanda kudin rayuwarsu ba nauyin mai arzikin ba ne.

In my opinion, zakah must not be given to any person whose living expenses are on the shoulders of a rich person, such as the wife or young child of a rich man. This does not apply to other relatives whose living expenses are not the duty of the rich person.

Akwai hadisai da yawa da ke hana bayar da zakka ga mawadata da kuma ga mazan da ba su da nakasa ta jiki ko ta hankali. Ba a bayar da zakka ga masu karfi ba, domin ana bukatar su yi aiki su samu abin rayuwa, maimakon dogaro da sadaka. Idan mutum mai iya aiki bai samu aikin yi ba, za a iya ba shi zakka, tun da abin da ake duba shi ne samuwar ayyuka a kasuwa wadanda zai samu abin rayuwarsa a cikinsu, da kuma karfin mutumin kansa.9

Several sayings prohibit payment of zakah to the rich and to men who have no physical or mental defects or handicaps. Zakah is not given to the strong because they are required to work and earn, instead of depending on charity. If a capable person can not find job, he may be given zakah, since the issue is the availability of jobs in the market at which he can earn his living, as well as ability of the person.9

Hanafawa sun yi imani cewa ana iya bai wa mai samun kuɗin shiga zakka, idan abin da yake mallaka gaba ɗaya ya gaza nisab, bisa dalilin cewa irin wannan mutum, a zahiri, matalauci ne. Ibn al-Humam ya nuna cewa malamai da dama ba sa barin masu samun kuɗin shiga su karɓi zakka, bisa ga hadisin, "Sadaka ba ta halatta ga mawadaci ko ga mai ƙarfi wanda yake lafiyayye daga nakasa," da kuma amsar da Annabi ﷺ ya ba wa maza biyu masu ƙarfi da iya aiki waɗanda suka nemi zakka:

Hanafites believe zakah may be given to an income earner, if all he owns is less than nisab, on the grounds that such a person is, in fact, poor. Ibn al Humam points out that several scholars do not allow income earners to take zakah, in accordance with the saying, "The sadaqa is not permissible to the rich or to the strong who is safe from defects" and the Prophet's answer to two strong and capable men who asked for zakah:

"Lalle ba ka da hakki a kansa, amma idan kana so zan ba ka." Jumlar ƙarshe tana nuna cewa roƙon zakka ba ya halatta, amma karɓar ta ba tare da roƙo ba halal ne.10

"Indeed you have no right to it, but if you wish I would give you." The last sentence indicates that asking for zakah is not permissible, while receiving it without asking is allowed.10

Ana iya cewa Annabi (p) ya ba su zaɓin karɓar zakka ne saboda bai tabbata da ainihin halin da suke ciki ba, ko da yake suna da alamar iya samun abin rayuwa. Wannan shi ne jigon maganar Abu 'Ubaid. Ya ƙara da cewa ƙarfi da ikon yin aiki dole ne a haɗa su da samuwar aikin da ya dace wanda yake samar da isasshen kuɗin shiga. Mutumin da yake iya yin aiki amma bai samu aiki ba, ana iya ba shi zakka, kamar yadda ayar ta nuna: "Kuma a cikin dukiyarsu akwai haƙƙin wanda ya roƙa da wanda aka hana." An karvo daga Ibn 'Abbas cewa ya bayyana "wanda aka hana" da cewa shi ne mai sana'a wanda ba ya samun isasshen abin rayuwa.11

One may argue that the Prophet (p) gave them the option of receiving zakah because he was not sure about their true situation, although they looked capable of earning. This is the essence of Abu 'Ubaid's comment. He adds that strength and ability to work must be associated with the availability of suitable job yielding sufficient income. A person who is able to work but does not find a job may be given zakah, as indicated by the verse. "And in their wealth their is the right of he who asks and he who is deprived". Ibn 'Abbas is reported to have explained "he who is deprived" as a craftsman who does not earn sufficiently.11

Musulmi sun amince baki ɗaya cewa ba za a iya ba wa kafirai waɗanda ke yaƙar Musulmi zakka ba.12 Wannan ijma'i yana bisa ayar da ke cewa: "Allah kawai yana hana ku, dangane da waɗanda suka yaƙe ku saboda addininku, suka kore ku daga gidajenku, suka taimaki wasu wajen korar ku, ku yi abota da su ko ku nemi kariyarsu. Waɗanda suka juya gare su a irin waɗannan yanayi, su ne azzalumai."13 Taimakon kuɗi ga irin waɗannan abokan gaba zai iya a yi amfani da shi a kan Musulmi ta wata hanya ko wata. Haka kuma, kafiran da suke musun wanzuwar Allah, ko ginshiƙin Annabta, ko imani da Lahira, ba za a iya ba su zakka ba, haka ma ba za a iya ba waɗanda suka rididdige daga Musulunci da al'ummar Musulmi bayan sun ɗanɗana imani ba.

Muslims unanimously agree that zakah cannot be paid to unbelievers who fight Muslims.12 This ijma' is based on the verse "God only forbids you, with regard to those who fight you for your faith, drive you out of your homes, and support others in driving you out, from turning to them for friendship and protection. It is such as turn to them in these circumstances that do wrong."13 Financial help to such enemies would be used against Muslims in one way or another. Unbelievers who deny the existence of God, the principle of Prophethood, or faith in the Hereafter likewise cannot be given zakah, and neither can apostates who turn their backs on Islam and the Muslim community after having tasted faith.

Game da Ahlul-Dhimma, watau Ahlul-Kitab, da duk wadanda suke kamar su, wadanda suke zaune cikin al'ummar Musulunci, suna alkawarin gaskiya ga gwamnati, suna kuma biyayya ga dokokinta, akwai sabani tsakanin malaman Musulunci game da bada zakka da sadaka gare su.

As for People of the Pledge, i.e. the people of the Book, and all who like them, live within the Muslim society, pledging their sincerity to the state, and obeying its laws, their are differences among Muslim scholars regarding giving them zakah and charity.

Babu wani abu da ya hana Musulmi bayar da sadaka ta yardar rai ga Mutanen Alkawari, saboda jin kai da kuma la'akari da alkawarin taimakon juna da suka yi da Musulmai. Kasancewarsu waɗanda ba Musulmai ba ba ya hana a ba su sadakar Musulmai, muddin ba sa yaƙi da manufar Musulunci ba, domin "Allah bai hana ku ba, game da waɗanda ba su yi yaƙi da ku saboda addini ba, kuma ba su kore ku daga gidajenku ba, daga kyautatawa da yi musu adalci. Lalle Allah yana son masu adalci." Wannan ayar an saukar da ita musamman ga waɗancan Musulmai da suke jinkirin ba da sadaka ga 'yan uwansu marasa imani. Ibn 'Abbas ya ce: "Suna (Sahabbai) ƙin ba da sadaka ga 'yan uwansu da danginsu marasa imani; sai suka tambaya, sai aka yarda musu su yi haka ta wannan ayar: 'Ba a wajabta maka ka shiryar da su ba, ya Manzo, Allah yana shiryar da wanda ya so: duk abin alheri da kuka ciyar, amfaninsa ga rayukanku ne, kuma ba za ku yi shi ba sai don neman yardar Allah."

There is nothing to prevent Muslim from giving People of the Pledge voluntary charity, out of humanitarianism as well as in consideration of their pledged mutual commitment with Muslims. Being non-Muslims does not prevent them from being given charity of Muslims, as long as they are not fighting against the cause of Islam, for "God forbids you not, with regard to those who fight you not for your faith nor drive you out of your homes, from dealing kindly and justly with them. For God loves those who are just."14 This verse was sent particularly for those Muslims who were hesitant to give charity to their unbelieving relatives. Ibn 'Abbas says "They (the Companions) used to dislike giving charity to their kin and relatives who were unbelievers; they asked, and were permitted, to do so by this verse: 'It is not required of thee, O Apostle, to set them on the right path. God sets on the right path whom He pleases: whatever of good ye spend benefits your own souls, and ye shall only do so seeking the face of God.

Duk abin alheri da kuka bayar, za a biya ku da shi, kuma ba za a zalunce ku ba.'15,16 A cewar Ibn Kathir, ma'anar ayar ita ce: idan mai bayar da sadaka yana neman yardar Allah, to Allah zai ba shi lada, ko wanda aka ba sadakar ya zama nagari ko a'a, ko ya cancanta ko a'a. Mai bayarwa yana samun lada saboda niyyarsa.17 A wata ayar kuma, Allah yana yabon waɗanda "... suke ciyar da miskini, da marayu, da fursuna, saboda son Allah."18 Fursunoni a al'ummar Musulunci a fili suke kafirai ne, kamar yadda al-Hasan da wasu suka ruwaito.19

Whatever good ye give shall be rendered back to you, and you shall not be dealt with unjustly.'15,16 According to Ibn Kathir, the verse means that if the giver of charity aims to please God, he or she is rewarded by God regardless of whether the recipient of the charity is righteous or not, or deserving or not. The giver is rewarded for his or her intention.17 In another verse, God praises those who "... feed for the love of God the indigent, the orphan, and the captive."18 Captives in Muslim society were obviously disbelievers, as reported by al Hasan and others.19

Zakatul fitr, kaffarori (ramuwa), da sauran sadakokin nafila, suna kama da sadaka ta nafila dangane da bayarwa ga Ahlul Dhimma. Abu Hanifa, Muhammad, da wasu malaman fiqhu sun halatta a biya wadannan sadakoki ga Ahlul Dhimma, bisa dalilin cewa nassosin da suka zo game da wadannan sadakoki suna da ma'ana ta gaba daya, kamar aya: "Idan kuna bayyana sadaka, to hakan yana da kyau; amma idan kuna boye ta, kuna ba da ita ga masu bukata na gaske, to wannan shi ne mafi alheri a gare ku. Hakan zai kankare muku wasu daga cikin zunuban ku" {Idan kuna bayyana sadaka, to hakan yana da kyau, amma idan kuna boye ta kuna ba da ita ga mabukata, to wannan shi ne mafi alheri a gare ku, kuma zai kankare muku wasu daga cikin munanan ayyukanku}, da kuma aya: "Domin kaffara, ku ciyar da miskinai goma abinci irin wanda kuke ciyar da iyalan ku" {Domin kaffara, sai ku ciyar da miskinai goma abinci irin matsakaicin abincin da kuke ciyar da iyalanku}.21

Zakah of al fitr, recompenses, and other voluntary pledges, are like voluntary charity as far as giving to the People of the Pledge is concerned. Abu Hanifah, Muhammad, and some other jurists permit paying these charities to People of the Pledge, on the grounds that texts about these charities are general, such as the verses "If ye disclose acts of charity, even so it is well, but if ye conceal them, and make them reach those really in need, that is best for you. It will remove from you some of your stains of evil"20, "For expiation, feed ten indigent persons on an overage scale of the food of your families"21

da kuma "amma duk wanda ba zai iya yin hakan ba, to ya ciyar da mabukata sittin." Wadannan ayoyi ba su bambanta tsakanin mabukata muminai da kafirai ba, kuma wannan yana nuna kyakkyawar mu'amala da ake bukata ga Ahlul-Zimma. A bayyane yake cewa wadannan malamai suna ganin ba da zakkar fidda kai ga mabukata Musulmi ya fi kyau, domin hakan yana taimakon mutumin da yake biyayya ga Allah. Abu Hanifah ya sanya sharadi cewa kafiri kada ya zama yana yaki da Musulmi kafin a ba shi zakkar fidda-kai. A karshe, Abu 'Ubaid da Ibn Abi Shaibah sun ruwaito cewa wasu daga cikin Tabi'una sun ba malamai na addinin Kiristanci zakkar fidda-kai.24

and "but if any is unable to do so, he should feed sixty indigent ones."22 These verses make no distinction between indigent believers and unbelievers which is an expression of the generally required good treatment of People of the Pledge. Obviously, those scholars believe giving Muslim indigents is undoubtedly better, since it helps a person who obeys God. Abu Hanifah establishes the condition that the disbeliever must not be fighting against Muslims in order to be given zakah of al fitr.23 Lastly, Abu 'Ubaid and Ibn Abi Shaibah report that some Followers gave monks zakah of al fitr.24

Yawancin malamai sun yi imani cewa ba a kamata a ba wa wadanda ba Musulmi zakka ba. Ibn al-Mundhir ya ce wannan ra'ayi ya zama ijma'i ba tare da sabani ba.25 Wannan ra'ayi ya dogara ne akan maganar da aka ruwaito daga Mu'az, "Allah ya wajabta zakka a kan dukiyoyinsu, a karɓo ta daga masu wadata daga cikinsu, a mayar wa talakawa daga cikinsu". "Kalmar 'su'" a nan tana nufin Musulmi.

The majority of scholars believe zakah must not be given to any non-Muslims. Ibn al Mundhir claims this is unanimous.25 This view is founded on the saying reported from Mu'adh, "God prescribes zakah on their wealth, to be taken from the rich among them and rendered to the poor among them". "The pronoun" them refers to Muslims.

Ijma'a da ake da'awar yana da cece-kuce. An rawaito cewa Ibn Sirin da al-Zuhri sun halatta a bai wa kafirai zakka.26 A cikin al-Mabsut, al-Sarakhsi ya nuna cewa Zufar, almajirin Abu Hanifa, ya halatta a ba ahlul-dhimma zakka. Al-Sarakhsi ya kara da cewa: "Wannan ana fahimtarsa ta hanyar kiyasi, domin manufar zakka ita ce wadatar da talakawa, kuma wannan manufar tana cika ta hanyar bayar da ita ga kowane talaka, ko da kuwa addininsa." Wannan ra'ayi kuma an karyata shi saboda hadisin da ya gabata daga Mu'adh.27

The claimed ijma is disputed. Ibn Sirin and al Zuhri reportedly allowed paying zakah to unbelievers.26 In al Mabsut al Sarakhsi notes that Zufar, a disciple of Abu Hanifah, allows giving zakah to the People of the Pledge. Al Sarakhsi adds, "This is implied by analogy, since the objective of zakah enriching the poor - is fulfilled by giving any poor persons regardless of their faith." This is refuted by virtue of the above saying from Mu'adh.27

Ibn Abi Shaibah reports that when Jabir bin Zaid was asked to whom sadaqah should be distributed, he replied, "To people in your area, Muslims and People of the Pledge," and continued, "The Messenger of God (p) gave the People of the Pledge from sadaqah and the one-fifth." The question is obviously about zakah, but it may mean voluntary sadaqah as well, although only zakah was collected and distributed at the time of the Prophet ﷺ. At any rate, the saying is only mursal. Ibn Abi Shaibah also reports Umar's comment that the verse "The sadaqat are only for the poor..." includes People of the Pledge who are chronically ill. Abu Yusuf reports that Umar assigned a regular subsidy for an elderly Jewish man from the treasury of the Muslim state, on the grounds that the old man was covered by the above verse. The author of al Rawd al Nadir comments that these stories indicate Umar believed it was permissible to give zakah to the People of the Book. A similar opinion is quoted from Zaidis by the author of al Manar. The author of al Bahr quotes al Zuhri and Ibn Sirin as saying the same; the latter adds, "this action is done because of the generality of the term" the poor "in the verse."33

Hujjar jumhur ta dogara ne musamman kan maganar Mu'azz, wadda aka amince da ingancinta. Duk da haka, wannan magana ba ta kebe talakawan wadanda ba musulmi ba a fili, domin tana iya nufin kawai a karbi zakka a kuma raba ta a cikin yanki guda.

The argument of the majority depends mainly on the saying from Mu'adh, which is agreed upon as correct. However, this saying does not clearly exclude non-Muslim poor, since it may simply mean zakah should be collected and distributed in the same area.

Ana yawan ambaton wannan magana don tallafawa manufar rashin kai zakka daga wata ƙasa zuwa wata.

This saying is often quoted to support the policy of non-transportation of zakah from one land to another.

A kalla ta Hanafiyawa game da sadakar al-fitr, hujjar gama-gari da suke bayarwa tana da ƙarfi sosai. Ga ta goyon bayan 'Umar, al-Zuhri, Ibn Sirin, 'Ikrimah, Jabir bin Zaid, da Zufar. Haka kuma ana goyon bayanta da ayar nan: "Allah ba ya hana ku, game da waɗanda ba su yi muku yaƙi saboda addini ba, kuma ba su kore ku daga gidajenku ba, ku yi musu alheri, ku yi musu adalci."38 Bayan kwatanta waɗannan hujjoji, za a iya kammalawa cewa wajibi ne a fara ba da zakka ga talakawan Musulmi, tun da ana karɓarta daga masu arziki Musulmi kawai. Amma babu abin da zai hana a ba da zakka ga talakawan mutanen Alkawari, muddin hakan ba zai cutar da haƙƙoƙin talakawan Musulmi ba.

On the other hand, the generality argument forwarded by Hanafites with regard to the sadaqa of al fitr is very strong. It is supported by 'Umar, al Zuhri, Ibn Sirin, 'Ikrimah, Jabir bin Zaid, and Zufar. It is further supported by the verse "God forbids you not, with regard to those who fight you not for your faith nor drive you out of your homes, from dealing kindly and justly with them."38 After comparing these arguments, one may conclude that zakah must first be given to poor Muslims, since it is taken from Muslim rich alone. But there is nothing to forbid giving zakah to the poor people of the Pledge, as long as such action does not harm the privileges of the Muslim poor.

Bayyana a fili cewa tattaunawar da ta gabata tana magana ne kan bayar da zakka ga talakawan da ba Musulmi ba saboda talaucinsu. Amma game da bayar da zakka ga mutanen Alkawari saboda dalilai banda talauci, kamar sulhunta zukatansu da kusantar da su zuwa ga Musulunci, da al'ummar Musulmi, da dauloli ta Musulunci, lamarin ya bambanta. A baya a cikin wannan littafi, na bayar da hujja cewa ana halatta a ba wadanda ba Musulmi ba don sulhunta zukata, sai dai irin wannan aiki dole ne ya kasance bisa ra'ayin gwamnatin Musulunci, ba na daidaikun mutane ba.

Obviously, the above discussion refers to giving zakah to poor non-Muslims because of their poverty. As for giving zakah to people of the Pledge for reasons other than poverty, such as reconciling their hearts and bringing them closer to Islam, the Muslim community, and the Islamic state, the matter is different. Earlier in this book, I argue that it is permissible to give non-Muslims for heart reconciliation, such an action must be done at the discretion of the Islamic government, and not of individuals.

Malamai gabaɗaya sun halatta a ba masu aikata laifi zakka, muddin suna riƙe da addinin Musulunci, saboda dalilai na jin ƙai da kuma domin a sasanta zukatansu. Ana karɓar zakka daga masu aikata laifi, don haka dole ne su shiga cikin ma'anar gama-gari ta faɗin Allah: "... a karɓo ta daga cikin masu wadata a cikinsu, a mayar wa talakawa a cikinsu."40 Keɓancewar kawai ita ce, ba a ba masu aikata laifi zakka a irin yanayin da zai taimaka musu wajen aikata abin da aka hana, kamar sayen abubuwan sha masu sa maye. Wasu malamai na Malikiyya sun ma ce idan akwai zato cewa masu aikata laifi za su yi amfani da zakkar da aka ba su don mugun manufa, to kada a ba su.41 A cewar Zaidiyya kuwa, ba a halatta a ba masu aikata laifi zakka ba, sai dai idan suna aiki a hukumar zakka, ko don manufar sasantawa.

Scholars generally permit giving zakah to wrongdoers, as long as they maintain the faith of Islam, on humanitarian grounds and to reconcile their hearts. Zakah is collected from wrongdoers so they must be covered in the general terms of the saying " ... to be taken out of the rich among them and rendered to the poor among them."40 The only exception is that wrongdoers may not be given zakah in a form that helps them do what is condemned, such as buying alcoholic beverages. Some Malikites go as far as stating that if there is suspicion that wrongdoers may use zakah paid them for evil purposes, it must not be given to them.41 According to Zaidis, it is not permissible to give zakah to wrongdoers, unless they are workers in the zakah agency, or for the purpose of reconciliation.

Ina ganin cewa azzalumai waɗanda ba sa cutar da Musulmai ko ƙalubalantar ginshiƙan addinin Musulunci da ibadunsa, ana iya taimaka musu da zakka. Babu shakka cewa ba da zakka ga talakawa masu adalci ya fi kyau sosai. Amma game da masu keta haddi waɗanda a fili suke ƙalubalantar dabi'un Musulunci, ba za a ba su zakka ba, domin Musulmai an umarce su da kafa adalci da hana mugunta, kuma ba da zakka ga irin waɗannan mutane ba ta taimaka wajen hana mugunta ba. Allah ya ce: "Muminai maza da mata, su ne masu taimakon juna; suna umartar abin da yake daidai, suna hana abin da yake mugu." Wannan yana nufin cewa al'ummar Musulmi dole ne ta hana taimakonta ga waɗanda suke adawa da dabi'unta, suna ƙoƙarin lalata ibadunta, kuma a fili suke ƙalubalantar dokokinta. Amma ga iyalan irin waɗannan masu keta haddi, ana iya ba su zakka idan suna cikin buƙata, bisa ga ayar: "Babu mai ɗaukar nauyi da zai ɗauki nauyin wani." Ibn Taimiyya ya goyi bayan wannan ra'ayi, yana cewa: "Dole ne a nemi talakawa masu buƙata da suke adalai maza da mata, waɗanda suke bin tafarkin Shari'a. Ta yaya Musulmi zai taimaki waɗanda suke ƙalubalantar dabi'un Musulunci da ibadunsa ta hanyar aikata laifi ko keta haddi?" Ya ci gaba da cewa: "Duk wanda bai cika wajibcin sallah ba, dole ne a shawarce shi ya yi sallah kafin a ba shi zakka; idan ya karɓa, za a iya ba shi zakka, idan kuma bai karɓa ba, ba za a ba shi ba."46

Akwai nau'i biyu na ƙungiyoyin ɓatattu. Nau'i na farko su ne ƙungiyoyin da suke musanta muhimman ginshiƙan Musulunci. Waɗannan suna waje da iyakokin wannan addini kuma ana ɗaukar su a matsayin kafirai. Nau'i na biyu kuwa su ne ƙungiyoyin da suke sabanin Ahlus-Sunna wal-Jama'a a wasu al'amura na asali, ba tare da sun wuce iyakokin gaba ɗaya na Musulunci ba.

There are two kinds of deviant sects. The first kind are those sects which deny essential principles of Islam. Those are outside the limits of this religion and are considered disbelievers. The second kind are those sects which differ with mainstream Sunnites on certain basic issues, without exceeding the general boundaries of Islam.

Sunnawa, saboda ruhin gafara da suke da shi ga sauran mazhabobi, ba sa hana cin moriyar zakka sai ga mazhabobin da aka kasafta a matsayin kafirai, kuma suna halatta a ba dukkan Musulmi zakka ba tare da la'akari da wani rarrabuwar mazhaba ba.47 A bayyane yake cewa wanda ya fi adalci a aiki da akida shi ne ya fi cancanta.

Sunnites, out of their forgiving spirit toward other sects, only exclude from the benefits of zakah sects classified as disbelievers, and allow giving zakah to all Muslims regardless of any sectarian classification.47 Obviously, the more righteous in deed and creed is preferred.

In contrast, other sects are generally strict about distributing zakah only inside their own sects. Ja'fari Shi'ites quote their Imam as saying, "Do not give sadaqah and zakah but to your peers." The only exception to this rule they make is giving for the reconciliation of hearts. In his Fiqh al Imam Ja'far, Mughniyah states that "zakah must only be given to individuals within the sect, while voluntary charities may be given to any person who is in need."48 In al Hada'iq, al Bahrani says a man came to Muhammad al Baqir and said, "May the mercy of God be upon you, take from me these five hundred dirhams and spend it where it belongs. It is the zakah of my wealth." Al Baqir answered, "You take it and give it to your needy and orphaned neighbors and your Muslim brethren."49 This indicates that al Baqir does not preach any discrimination and believes brotherhood in Islam is above all other considerations.

In contrast, other sects are generally strict about distributing zakah only inside their own sects, Ja'fari Shi'ites quote their Imam as saying, "Do not give sadaqah and zakah but to your peers." The only exception of this rule they make is giving for reconciliation of hearts. In his Fiqh al Imam Ja'far, Mughniyah states that "zakah must only be given to individuals within the sect, while voluntary charities may be given to any person who is in need."48 In al Hada'iq, al Bahrani says a man came to Muhammad al Baqir and said, "May the mercy of God be upon you, take from me these five hundred dirhams and spend it where it belongs. It is the zakah of my wealth." Al Baqir answered, "You take it and give it to your needy and orphaned neighbors and your Muslim brethren."49 This indicates that al Baqir does not preach any discrimination and believes brotherhood in Islam is above all other considerations.

Dangin dangi waɗanda dangantakarsu da mai biyan zakka ta yi nisa har ba a wajabta wa mai biyan zakka ya ciyar da su ba, za a iya ba su zakka ko dai mai biyan zakkar da kansa ko gwamnati. Malamai sun sha banban game da ba da zakka ga na kusa da mai biyan zakka, kamar iyaye, 'yan'uwa maza da mata, kawu da inna. Ana iya ba wa na kusa da mai biyan zakka zakka bisa dalilin yin aiki a hukumar zakka ko yaƙi a hanyar Allah, saboda mai biyan zakka ba shi da alhakin irin waɗannan lada.

Relatives whose relation to the zakah payer is so distant that the zakah payer is not legally responsible for providing their living expenses, may be given zakah by either the zakah payer or the government. Scholars differ on giving zakah to close relatives, such as parents, brothers, sisters, uncles and aunts of zakah payers. Zakah may be given to close relatives of zakah payers on the basis of working in the zakah agency or fighting in the way of God, because the zakah payer is not responsible for such compensations.

Ana iya bayar da zakka ga dangi na kusa idan shi matafiyi ne. Amma rarraba zakka domin sulhunta zukatan dangi ba ya halatta, domin irin wannan rabon gwamnati ko kungiyoyin jama'a ne kawai za su iya yi, ba daidaikun mutane ba.

Zakah may also be given if the close relative is a wayfarer. Reconciliation of relatives' hearts is out of question, because such distribution can only be made by the government or public organizations, and not by individuals.

Dangane da bayar da zakka saboda bukata da talauci, dole ne a bambanta tsakanin rarraba ta gwamnati da kuma rarraba ta mutanen da ke biyan zakka da kansu. Idan gwamnati ce ke rarraba zakka, tana iya bayarwa ga dangin masu biyan zakka na kusa, ciki har da 'ya'yansu, iyayensu, da matansu,52 domin masu biyan zakka sun cika wajibinsu idan suka mika zakka ga gwamnati.

As for giving on the grounds of need and poverty, one must distinguish between distribution by government and by individual zakah payers. If the government distributes zakah, it may give close relatives of zakah payers, including their children, parents, and wives,52 since payers fulfill their obligation by delivering zakah to the state.

Idan masu biyan zakah suka raba zakar su kai tsaye, ba za su iya ba da ita ga danginsu da ke karkashin nauyin nasu ba, kamar iyaye, mata da 'ya'ya.

When payers distribute their zakah directly, they can not give it to relatives for whose provisions the zakah payers are responsible, such as parents, wives and children.

Ibn al-Mundhir ya yi iƙirarin cewa akwai ijma'i a tsakanin malamai cewa ba a bada zakka ga iyaye a lokacin da mai bada zakkar yake da wajibi ya ciyar da su, domin idan ya ba su zakka, to ya kuɓuta daga wajibcin ciyar da su.53 Haka kuma, an rawaito Manzon Allah ﷺ yana cewa: "Kai da dukiyarka na mahaifinka ne."54 Alƙur'ani kuma yana ɗaukar gidajen iyaye da na 'ya'yansu a matsayin abu ɗaya: "Babu laifi a gare ku ku ci a gidajenku."55 Jumlar ƙarshe tana nufin gidajen 'ya'yan mutum, domin a bayyane yake cewa babu laifi a ci a gidan mutum da kansa.56 Annabi ﷺ ya ce: "Mafi alherin abincin da mutum ke ci shi ne wanda ya samo da hannunsa. Abincin ɗansa ma daga abin da ya samo da hannunsa yake."57 Saboda wannan ne Hanafawa ke cewa mallakar dukiya tana ci gaba tsakanin iyaye da 'ya'yansu. Don haka, ba da zakka ga iyaye ko ga ɗa kamar ba wa kai ne.58 Ana ɗaukar iyaye da 'ya'ya a matsayin ɗaya a rabon zakka. Akwai kuma wata magana da al-Bukhari da Ahmad suka rawaito daga Ma'n bin Yazid cewa: "Mahaifina ya ba wani mutum a masallaci wasu dinari domin ya raba sadaka. Ban sani ba, sai na zo na karɓe su. Mahaifina ya ce: 'Wallahi, ban yi niyyar ba ka ba.' Sai na kai kukana ga Manzon Allah ﷺ, sai ya ce: 'Ya Yazid, kana da ladan niyyarka, ya Ma'n, kuma kana da abin da ka samu.'" Wannan magana, a cewar al-Shawkani, tana shafar sadaka ta nafila ba zakka ta wajibi ba.58

Ibn al Mundhir ya ci gaba da cewa, "Malamai sun amince baki ɗaya cewa miji ba zai bai wa matarsa zakka ba, domin shi ne wajibi ya biya dukkan bukatun rayuwarta."65 Mata tana da kusanci da miji har ta zama kamar kansa. Allah ya ce: "... kuma daga cikin alamominsa akwai wannan:"

Ibn al Mundhir continues, "Scholars unanimously agree that a man must not give his wife zakah, since he is obliged to provide all her living expenses."65 A wife is so intimate to the husband as to be like himself God says "... and among His signs is this:

"wanda Ya halitta muku matan aure daga cikin kanku"66 Allah yana kiran gidan mijin gidan matar a cikin ayar "kada ku fitar da su daga gidajensu." Note: the original says "God", so under the rules I should write the Hausa word for God, not "Allah". Corrected: "wanda Ya halitta muku matan aure daga cikin kanku"66 Ubangiji yana kiran gidan mijin gidan matar a cikin ayar "kada ku fitar da su daga gidajensu."67

that He created for you mates from among yourselves"66 God referes to the husband"s house as the wife's house in the verse "and turn them not out of their houses.67

Abu Hanifah da wasu malaman fiqhu ba sa amincewa da wannan, bisa dalilin cewa matar zuwa ga miji tana kama da miji zuwa ga mata. Amma wannan kwatancen ba daidai ba ne idan aka yi amfani da shi a kan zakkah, musamman tun da akwai rahotanni masu sabanin haka. Dalilin wannan kwatancen ba shi da inganci dangane da tallafin kuɗi, kamar yadda Abu 'Ubaid ya bayyana, domin duk da cewa miji yana da alhakin kashe-kashen rayuwar matarsa, matan da suke da wadata ba su da wajibci su tallafa wa mazajensu matalauta.68 Ibn Qudamah ya lura cewa tun da matan ba su da alhakin kashe-kashen rayuwar mazajensu, suna iya ba mazajensu zakkarsu, tare da tuna cewa hana bai wa mata zakkah na mijinta an yi shi ne kawai don hana miji cin zarafin zakkah, wanda shi ne mai alhakin kashe-kashen rayuwar matarsa baya ga zakkah.69

Abu Hanifah and some other jurists do not approve of this, on the grounds that wife to husband is like husband to wife. But this analogy is incorrect when applied to zakah especially since we have reports to the contrary. The reasoning behind this analogy is invalid with regard to financial support, as stated by Abu 'Ubaid, since though the husband is responsible for living expenses of his wife, rich wives are not obliged to support their poor husbands.68 Ibn Qudamah notes that since wives are not responsible for the living expenses of their husbands, they can give their zakah to their husbands, keeping in mind that giving zakah to one's wife is only prohibited to prevent the abuse of zakah by the husband, who is responsible for his wife's living expenses in addition to zakah.69

Ahmad, al-Bukhari, da Muslim sun ruwaito daga Zainab, matar 'Abd Allah bin Mas'ud, cewa: "Manzon Allah ﷺ ya ce, 'Ya ku mata, ku yi sadaka, ko da daga kayan adonku.'" Ta ci gaba da cewa: "Sai na koma wurin 'Abd Allah na ce masa, 'Kai mutum ne marar hannu da dukiya, kuma Manzon Allah ﷺ ya umurce mu da yin sadaka. Ka je wurinsa ka tambaye shi ko ya halatta a gare ni in ba ka sadaka; in ba haka ba, zan ba wani.' 'Abd Allah ya ce, 'Kai ne ka je wurin Annabi ﷺ.' Zainab ta ci gaba: 'Sai na tafi, na tarar a bakin ƙofar Manzon Allah ﷺ wata mace daga cikin Ansar, wadda take da tambaya irin tawa. Manzon Allah ﷺ yana da daraja a wurinmu har ba mu so mu ƙwanƙwasa ƙofarsa mu dame shi.' Sai Bilal ya fito, muka ce masa, 'Ka faɗa wa Manzon Allah ﷺ cewa akwai mata biyu a bakin ƙofa suna tambaya ko ya halatta a ba mazajensu sadakarsu, ko a ciyar da ita ga marayun da suke ƙarƙashin kulawarsu.'"

Ahmad, al Bukhari, and Muslim report from Zainab, the wife of 'Abd Allah bin Mas'ud, that "The Messenger of God (p) said, "O women, give charity, even out of your jewelry." She continues, "I went back to Abd Allah and said, 'You are an empty-handed person, and the Messenger of God (p) just ordered us to give charity. Go to him and ask him if it is acceptable for me to give you charity; otherwise I will give to someone else' 'Abd Allah said, 'You go to the Prophet'. Zainab continues, "I went, and found at the door of the Messenger of God (p) a woman from the Ansar who had a question like mine. The Messenger of God was so greatly esteemed by us that we did not like to knock at the door and disturb him . Then Bilal came out and we told him 'Tell the Messenger of God (p) there are two women at the door asking whether it is acceptable to give their sadaqah to their husbands or to spend it on orphans under their custody.

Ba da zakka ga 'yan'uwa maza da mata, kawu da innata, da sauran dangi ya zama abin jayayya tsakanin malaman Musulunci. Waɗanda ba su halatta hakan ba, sun yi hakan ne bisa dalilai dabam-dabam. Abu 'Ubaid ya ruwaito daga Ibrahim bin Abi Hafsah, ya ce: "Na tambayi Sa'id bin Jubair ko zan iya ba innata zakka. Ya ce: 'Eh, matuƙar ba ta zama tare da kai a matsayin wani ɓangare na iyalinka ba.'"72 Abu 'Ubaid ya ƙara ruwaitowa cewa al-Hasan ya ce: "Babu laifi mutum ya ba dangansa zakka waɗanda ba sa cikin gidansa."73 Ya ruwaito daga 'Ata cewa dangin da ba sa cikin iyalin mai biyan zakka waɗanda mai zakkar ke ciyarwa, suna da fifiko wajen karɓar zakkarsa, idan sun talauce. Ibn 'Abbas ya ce: "Matuƙar ba ka ba wanda kake ciyarwa da kuɗinka ba, babu laifi a ba dangi zakka." Waɗannan malamai suna ɗaukar ko mai karɓa yana cikin iyalin mai biyan zakka ko a'a a matsayin ma'auni na halascin ba da zakka ga dangi.74

Giving zakah to one's brothers, sisters, uncles, aunts, and other relatives is disputed by Muslim scholars. Those who do not allow it do so on different grounds. Abu 'Ubaid reports from Ibrahim bin Abi Hafsah, "I asked Sa'id bin Jubair whether I could give my aunt zakah. He said, 'Yes, as long as she does not live with you as part of your family.'"72 Abu 'Ubaid further reports that al Hasan says. "It is all right for a person to give zakah to his relatives who are not part of his household."73 He reports 'Ata as saying that relatives who are not part of the household supported by the zakah payer have priority in receiving his zakah, if they are poor. Ibn 'Abbas says "as long as you do not give any person whom you support financially, there is no harm in giving relatives zakah". These scholars consider whether or not the recipient is part of the zakah payer's household to be the criterion for permissibility of giving zakah to relatives.74

Abu 'Ubaid ya ruwaito wani ra'ayi daban daga 'Abd Allah bin Daud, wanda ma'aunin sa shi ne wajibcin doka na mai biyan zakka na ciyar da 'yan uwa. Idan gwamnati ba ta wajabta wa mai biyan zakka ciyar da wani dan uwa ba, to ana iya ba wannan dan uwan zakka.75

Abu 'Ubaid reports a different view from 'Abd Allah bin Daud, whose criterion is the legal responsibility of the zakah payer to provide for relatives. If the state does not obligate the zakah payer to support a relative, zakah may be given to that relative.75

Ra'yi na uku, wanda shi ne mafi yawan ra'ayoyi, yana amfani da ma'auni na nauyin shari'a na ciyar da mutum, kamar yadda Shari'ah ta tsara. Ba za a bai wa zakka ga duk wanda kudin rayuwarsa wajibi ne a kan mai bayarwa ba. Wannan yana kan abubuwa biyu: na farko, cewa irin wannan dangi a zahiri mawadaci ne saboda abin da mai bayarwa ya ba shi (ko abin da ya kamata ya ba shi), na biyu kuma, cewa mai bayarwa, idan ya ba wannan dangi zakka, yana tsira daga ƙarin kuɗin ciyar da shi.76 Wannan shi ne ra'ayin Malik, al-Shafi'i, wani rahoto daga Ahmad, Zaid bin 'Ali, al-Hadi, al-Qasim, al-Nasir, da al-Mu'ayyad bi-Allah, ko da yake wasu daga cikin waɗannan malamai ba su yarda ba a kan ƙayyade waɗancan dangin da ciyar da su ta rataya a wuyan mai bayarwa.

Bayan duba dukkan wadannan ra'ayoyi, na ga cewa wanda ya halatta a bai wa dukkan dangi zakka banda iyaye da 'ya'ya shi ne mafi dacewa. Haka kuma shi ne ra'ayin Abu 'Ubaid da mafi yawan malamai tun zamanin Sahabbai da Tabi'ai.

After surveying all these opinions, I feel that the one which allows giving zakah to all relatives except parents and children is most appropriate. This is also the opinion of Abu 'Ubaid and the majority of scholars since the era of the Companions and Followers.

Wannan ra'ayi yana samun goyon baya daga:

This opinion is supported by:

1. Nassoshi gabaɗaya game da talakawa, waɗanda ba sa bambance tsakanin matalauta daga cikin dangi da waɗanda ba dangi ba, kamar "Sadaqoji kawai na talakawa ne da mabukata, da kuma maganar {…} da za a karɓa daga masu wadata a cikinsu a mayar wa talakawa a cikinsu." Waɗannan nassoshi sun haɗa da dangi, kuma duk wani yunƙuri na cire dangi daga cikin rukunan waɗanda suka cancanci zakka yana buƙatar nassi mai dacewa. Ba haka yake ga mata, iyaye, da ’ya’ya ba, waɗanda aka cire su daga karɓar zakka baki ɗaya.

1. The generality of texts about the poor, which make no distinction between poor relatives and non-relatives, like "The sadaqat are only for the poor and the needy and the saying ". . to be taken from the rich among them and rendered to the poor among them." These texts include relatives, and any attempt to remove relatives from the categories of zakah deservants requires an appropriate text. This is not the case with the wife, parents, and children, who are unanimously excluded from zakah.

2. Nassoshi da ke ƙarfafa taimakon dangi, kamar "Sadaqah da aka bai wa mabukaci sadaqah ce kawai, amma wadda aka bai wa dangin mutum tana da fa'idoji biyu: sadaqah ce kuma kyautatawa ce ga dangi,"83 da "Lallai mafi alherin sadaqah ita ce wadda ake bai wa dangi, koda kuwa mai ɓoye ƙiyayya ne,"84 da maganar Ibn Mas'ud matarsa da aka ambata a baya.

2. Texts that encourage helping one's relatives, such as "The sadaqah given to the needy is merely a sadaqah, but that given to one's relatives has two merits: It is a sadaqah and a kindness to kin,"83 "Indeed, the best sadaqah is that given to a relative, even one who hides hatred,"84 and the saying from Ibn Mas'ud wife mentioned earlier.

Hujjar cewa a bayar da zakka ga waɗannan dangi yana amfanar mai bayarwa da kansa ba ta kowane hali ba. Hakika yana aiki ga matar mai bayar da zakka, 'ya'yansa, da iyayensa, amma ba ga sauran dangi ba. Dalili kuwa shi ne, ciyar da dangi banda matar, 'ya'ya da iyaye nauyi ne na Dawlar Musulunci daga zakka, fai da sauran hanyoyin samun kuɗi. Dangi suna da alhakin ne kawai idan Dawla ba ta cika aikinta ba. Mai bayar da zakka zai iya ciyar da dangi banda matarsa, iyayensa da 'ya'yansa daga zakkarsa.

Ahmad da Muslim sun ruwaito cewa al-Muttalib bin Rabi'ah (dan uwan mahaifiyar Annabi ﷺ)

Ahmad and Muslim report that al Muttalib bin Rabi'ah (first cousin of the Prophet)

"ya tafi tare da al Fadl bin al Abbas zuwa wurin Manzon Allah (ﷺ)." Ɗaya daga cikinsu ya ce, "Ya Manzon Allah, mun zo ne domin mu roƙe ka ka naɗa mu a kan sadaqat, domin mu sami abin da zai amfane mu kamar sauran mutane (waɗanda ake ɗaukar aiki), mu kuma kawo maka abin da muka tara kamar yadda sauran mutane suke yi." Annabi ya ce, "Lallai, sadaqah ba ta halatta a karɓa ta wurin Muhammadu ko iyalan Muhammadu ba; ita dai datti ne da ake tsarkake dukiyar mutane da shi." A cikin wata sigar da aka ambata a cikin al Muntaqa, Annabi ya ce, "... ba ta halatta ga Muhammadu ba, haka kuma ba ta halatta ga iyalan Muhammadu ba." Abu Daud da al Tirmidhi sun ruwaito daga Abu Rafi' cewa, "Manzon Allah (ﷺ) ya naɗa wani mutum daga gidan Banu Makhzum a kan sadaqah. Mutumin ya ce mini, 'Ka zo tare da ni (don ka taimake ni), kuma za ka samu wani yanki daga cikinta.' Na ce, 'Ba zan yi ba sai na tambayi Manzon Allah (ﷺ).' Lokacin da na tambaye shi, ya ce mini, 'Bawan da aka 'yanta na wani gida yana cikin su, mu kuma iyali ne da sadaqah ba ta halatta a gare mu ba.'" Abu Rafi' bawan Annabi ne da aka 'yanta. Al Bukhari ya ruwaito daga Abu Hurairah cewa, "Al Hasan bin 'Ali ya ɗauki dabino ɗaya daga cikin dabinon sadaqah ya saka a bakinsa."

"went with al Fadl bin al Abbas to the Messenger of God (p). One of them said, 'O Messenger of God, we come to ask you to appoint us on sadaqat, so we can earn from it like other people (who are employed) and bring you what we collect like other people do.' The Prophet said, 'Indeed, the sadaqah must not be taken by Muhammad or the family of Muhammad; it is merely the impurities cleansed from peoples wealth.' "In a version mentioned in al Muntaqa, the Prophet says, ". . . is not lawful to Muhammad, nor to the family of Muhammad."88 Abu Daud and al Tirmidhi report that Abu Rafi' says, "The Messenger of God (p) appointed a man from the clan of bani Makhzum on sadaqah. The man said to me 'Come with me (to help me), and you will get some of it.' I said, 'Not until I ask the Messenger of God (p).' When I asked him, he told me 'The ex-slave of a clan is one of them, and we are a family to whom sadaqah is not lawful'." Abu Rafi' was an ex-slave of the Prophet (p). Al Bukhari reports from Abu Hurairah, "Al Hasan bin 'Ali took one date from the dates of the sadaqah and put it in his mouth.

(Yana wancan lokacin yaro ne.) Annabi ﷺ ya ce, "Yech, Yech!" don ya fitar da shi daga bakinsa, ya ci gaba da cewa, "Ba ku sani ba cewa ba ma cin sadaqah?" Sigar Muslim (kamar yadda al-Hafiz ya ruwaito) tana cewa, "Mu ne waɗanda sadaqah ba ta halatta gare su ba," kuma a cikin sigar daga Ma'mar, "Lallai sadaqah ba ta halatta ga iyalan Muhammad ﷺ ba." Ahmad da al-Tahawi sun ruwaito daga al-Hasan ɗan Ali cewa: "Ina tare da Annabi ﷺ. Muka wuce da wani kwando na dabino da aka tara a matsayin sadaqah. Na ɗauki ɗaya na sa a bakina. Annabi ﷺ ya kama shi da yawunsa a kansa ya ce, 'Mu, iyalan Muhammad ﷺ, sadaqah ba ta halatta mana ba.'" Sarkar ruwayarsa tana da ƙarfi.90

Al-Hafiz a cikin al-Fath da al-Shawkani a cikin al-Nail sun bayyana cewa akwai sabani tsakanin malaman Musulunci game da ƙayyade iyalan Annabi.91 Al-Shafi'i da wata ƙungiyar malamai sun yi imani cewa iyalan Annabi ﷺ sun haɗa da 'ya'yan Hashim da 'ya'yan al-Muttalib. Hashim shi ne babban kakan Annabi ﷺ, al-Muttalib kuma ɗan'uwan Hashim ne. Al-Shafi'i ya ce Annabi ﷺ ya haɗa da 'ya'yan al-Muttalib tare da 'ya'yan Hashim a cikin rabon da aka ware wa dangin Annabi ﷺ, bai kuma haɗa wani gida ba. Al-Shafi'i ya ci gaba da cewa wannan rabo ana ba su ne a matsayin diyya saboda hana su karɓar sadaka. Al-Bukhari ya ruwaito daga Jubair bin Mut'im, ya ce: "Na tafi tare da 'Uthman bin 'Affan wurin Annabi ﷺ, sai na ce: 'Ya Manzon Allah, ka ba 'ya'yan al-Muttalib daga cikin ɗaya bisa biyar na Khaibar, amma ba ka ba mu ba, alhali mu da su muna a matsayi ɗaya.' Manzon Allah ﷺ ya ce: ''Ya'yan al-Muttalib da 'ya'yan Hashim abu ɗaya ne.'" Wannan hujja an ƙalubalance ta da cewa 'ya'yan al-Muttalib an ba su daga rabon dangi ne kawai saboda haɗin kansu da goyon bayansu ga iyalan Annabi ﷺ, ba don diyya saboda hana su karɓar sadaka ba. Saboda haka, Abu Hanifah, Malik, da al-Hadawiyya sun yi imani cewa iyalan Annabi ﷺ sun haɗa da 'ya'yan Hashim kaɗai. Akwai rahotanni guda biyu game da ra'ayin Ahmad. Ɗaya ya yi daidai da Abu Hanifah, ɗayan kuma ya yi daidai da al-Shafi'i.

Al Hafiz in al Fath and al Shawkani in al Nail state that there are differences among Muslim scholars on specification of the Prophet's family.91 Al Shafi'i and a group of scholars believe the family of the Prophet includes the children of Hashem and the children of al Muttalib. Hashem is the great-grandfather of the Prophet and al Muttalib is Hashem's brother. Al Shafi'i argues that the Prophet (p) included the children of al Muttalib as well as the children of Hashem in the share assigned to the Prophet kindred, and did not include any other clan. Al Shafi'i continues that this share is given in compensation for preventing them from taking sadaqah. Al Bukhari reports from Jubair bin Mut'im, "I went with 'Uthman bin 'Affan to the Prophet, and said, 'O Messenger of God, you have given the children of al Muttalib out of the one-fifth from Khaibar and did not give us. We and they are at the same level.' The Messenger of God said, 'The children of al Muttalib and the children of Hashem are one thing.'" This argument is challenged on the grounds that the children of al Muttalib were given from the share of the kindred only because of their alliance with and support of the family of the Prophet, and not as recompense for preventing them from taking sadaqah. Consequently, Abd Hanifah, Malik, and the Hadawis believe the family of the Prophet includes the children of Hashem alone. There are two reports about the view of Ahmad. One goes along with Abu Hanifah, and the other agrees with al Shafi'i.

Abnaa' Haashim sun hada da iyalan 'Ali, 'Aqil, Ja'far, al-Abbas, da al-Haarith. A lura cewa iyalan Abu Lahab ba a hada su ba, domin an ce babu wani daga cikinsu da ya karbi Musulunci a lokacin rayuwar Annabi ﷺ (duk da cewa marubucin Jami' al-Usul ya ruwaito cewa 'ya'yansa biyu, 'Utbah da Ma'tab, sun musulunta a shekarar bude Makkah, kuma Annabi ﷺ ya yi farin ciki da musuluncinsu, ya kuma yi musu addu'a,) Ibn Qudamah ya ce: "Ba mu san wani sabani ba cewa ba a halatta zakka ga 'ya'yan Haashim." Ibn Rislan da Abu Talib sun ce akwai ijma'i a kan haka.

Shin za a iya bai wa iyalan Annabi ﷺ zakka idan ba a ba su rabonsu na ganima da fai'i ba?

Can the Prophet's family be given zakah if their share of war booty and fai' is not given to them?

Wannan tambaya malaman wasu ne suka amsa ta da "eh". Daga cikinsu akwai wasu Malikawa, waɗanda suka nuna cewa 'yan iyalan Annabi ﷺ an hana su karɓar zakka saboda wani yanki na ganima da na fai'i an ware musu. Saboda haka, idan ba a ba su wannan yanki ba kuma talauci ya same su, za a iya ba su zakka. Hanafawa suna da makamancin wannan hujja, kamar yadda aka ambata a cikin ƙaramin babin da ya gabata. Daga cikin Shafi'awa, Abu Sa'id al-Istakhri ya yi imani cewa za a iya ba 'yan iyalan Annabi ﷺ zakka idan ba a ba su rabonsu na ganima da fai'i ba. Al-Nawawi ya nakalto daga al-Rafi'i cewa Muhammad bin Yahaya (almajirin al-Ghazali) yana da ra'ayi iri ɗaya. Ibn Taimiyya da al-Qadi Ya'qub, wanda Hanbali ne, sun gabatar da makamantan hujjoji. Wannan kuma ita ce matsayar madhhabin Ja'fari.102

This question is answered affirmatively by a few scholars. These include some Malikites, who point out that members of the Prophet's family are prevented from taking zakah partly because a share of war booty and fai' is assigned to them. Therefore, if they are not given that share and are struck by poverty, they can be given zakah. Hanafites have a similar argument, as quoted in the preceding subsection . Among Shafi'ites, Abu Sa'id al Istakhri believes the family of the Prophet may be given zakah if they are not paid their share of booty and fai'. Al Nawawi quotes al Rafi'i that Muhammad bin Yahaya (a disciple of al Ghazali) believes the same.100 Ibn Taimiyah and al Qadi Ya'qub, a Hanbalite, present similar arguments.101 This is also the view of the Ja'fari school.102

Yawancin malamai sun yi imani da cewa, tun da ba a ba iyali da zuriyar Annabi ﷺ zakka don girmama su ba, hana su ganima ba ya isa dalili na ba su zakka.103

The majority of scholars believe that since the family and descendents of the Prophet (p) are not given zakah in order to honor them, their deprivation from booty is not sufficient grounds to give them zakah.103

A zamanunmu, biyan zakka ga zuriyar Annabi ﷺ dole ne ya zama halal, domin ba a ba su rabon ganima da fai'i ba, ko dai saboda waɗannan ba su wanzu kwata-kwata, ko kuma saboda zaɓin shugabanni na son rai.

In our times, payment of zakah to descendents of the Prophet must be permissible, since they are not given a share of booty and fai', either because the latter do not exist at all or because of arbitrary decision by rulers.

Rabon dangin Annabi ﷺ an ambata a cikin Alƙur'ani sau da yawa: "Kuma ku sani cewa daga cikin dukan ganimar da za ku samu a yaƙi, an keɓe kashi ɗaya cikin biyar ga Allah, da Manzo, da na kusa da shi, da marayu, da mabuƙata, da matafiyi," da kuma "Abin da Allah ya ba Manzonsa daga mutanen garuruwa, na Allah ne, na Manzonsa ne, na dangi ne, da marayu, da mabuƙata, da matafiyi, don kada ya zama abin zagayawa tsakanin masu arziki daga cikinku."105

The share of the Prophet's kindred is referred to in the Qur'an several times: "And know that out of all the booty ye may acquire in war, a fifth share is assigned to God, and to the Apostle, and to near relatives, and to orphans and to the needy and to the wayfarer,"104 and "What God has bestowed on His Apostle and taken away from the people of the townships belongs to God, to His Apostle, and to kindred, and orphans, and the needy, and the wayfarer, in order that it may not merely make a circuit between the wealthy among you."105

Ya zama ba shi da ƙarfi sosai a ce an hana iyalan Annabi (p) karɓar zakka don girmama su. Ya fi dacewa a ce an hana su saboda rabon da aka ba su a cikin ayoyi biyu. Don haka, idan babu wannan lada da aka tanada musu, to ya kamata su iya karɓar zakka, musamman ma saboda malamai da yawa sun yi imani cewa rabon dangi, bayan rasuwar Annabi ﷺ, ya kamata a karkatar da shi zuwa tallafa wa mayaƙa a hanyar Allah, don haka iyalan Annabi ﷺ da zuriyarsa za su kasance ba su da wani abin da zai tallafa musu idan suna cikin buƙata.

Claiming that the family of the Prophet (p) is prevented from receiving zakah to honor them is not so strong an argument. It seems more reasonable that they are so prohibited because of the share they are granted in those two verses. Thus, if the compensation assigned to them does not exist, they must be able to receive zakah, especially since many scholars believe the share of the kindred, after the death of the Prophet, must be diverted to supporting fighters in the way of God, thus leaving the family and descendents of the Prophet with nothing to support them in case of need.

Ra'yin da ke halatta wa iyalan Annabi ﷺ da zuriyarsu karɓar zakka yana samun ƙarin goyon baya ne daga gaskiyar cewa dukkan maganganun da aka gabatar don hana su ba sa bayyana dalilin hanan a sarari, kamar yadda za a gani a ƙasa.

Idan mai bayar zakka ya ba wani mutum zakkarsa yana zaton cewa shi mai cancanta ne, sannan ya gano cewa ya yi kuskure, shin wannan biyan yana cika wajibcin zakkar mai bayarwa?

If a zakah payer gives his zakah to a person whom he thought was a deservant then finds that he was incorrect, does that payment fulfill the payer's obligation of zakah?

Akwai ra'ayoyi uku manya a kan wannan batu. Na farko shi ne cewa irin wannan rabawa tana cika wajibcin zakka. Wannan ra'ayi ne na Abu Hanifah, Muhammad, al Hasan, da Abu 'Ubaid. Wannan ra'ayi yana nuna cewa ba a bukatar wani biyan kuma daga mai bayar da zakka, kuma an kafa shi ne a kan wasu maganganun Annabi ﷺ. Al Bukhari da Ahmad sun ruwaito daga Ma'n bin Yazid, "Mahaifina ya ajiye wasu dinari a matsayin sadaka wajen wani mutum a masallaci [don ya raba su]. Ban sani ba, sai na zo na dauke su. Mahaifina ya ce, 'Ina rantsuwa da Allah, ban yi niyyar bayar da su gare ka ba.' Na kai koke wurin Annabi ﷺ, sai ya ce, 'Ya Yazid, kana samun abin da ka niyyata, kai kuma ya Ma'n, kana samun abin da ka dauka.'" Wannan magana ba ta bambanta tsakanin sadakar nafila da ta wajibi ba. Abu Hurairah ya ruwaito cewa Annabi ﷺ ya ce, "Wani mutum ya taba cewa, 'Lallai zan bayar da sadaka a daren yau.' Sai ya fita da sadakarsa ya sanya ta a hannun wani barawo, [bai sani ba]."

There are three major opinions on this matter. The first is that such distribution fulfills the obligation of zakah. This is the opinion of Abu Hanifah, Muhammad, al Hasan., and Abu 'Ubaid. This view implies that no other payment is required from the zakah payer, and is founded on a few sayings of the Prophet: Al Bukhari and Ahmad report from Ma'n bin Yazid, "My father put a few dinars as a sadaqah with a man in the mosque [to give them away]. Not knowing, I came by and took them. My father said, 'By God, I did not intend to give you.' I complained to the Prophet, who said, "O Yazid, you get the intention and O Ma'n you get what you have taken.'" This saying does not make any distinction between voluntary and obligatory sadaqah, Abu Hurairah narrates that the Prophet (p) said, "A man once said,117 Surely I am going to give a charity tonight.' He went out with his sadaqah and put it in the hands of a thief, [not knowing).

Washegari da safe, aka yi ta yaɗa labari cewa an bai wa wani ɓarawo sadaka a daren jiya. Mutumin ya ce, "Ya Ubangijina, godiya ta tabbata a gare Ka kaɗai, lallai zan ba da wata sadakar." Ya fita da sadakar, ya sanya ta a hannun wata karuwa. Washegari sai aka yaɗa cewa an bai wa karuwa sadaka. Mutumin ya ce wa kansa, "Ya Ubangijina, godiya ta tabbata a gare Ka kaɗai. Lallai zan ba da sadaka." Ya fita da sabuwar sadakar, ya sanya ta a hannun wani mai arziki. Washegari mutane suna ta cewa an bai wa mai arziki sadaka a daren jiya. Mutumin ya ce, "Ya Ubangijina, godiya ta tabbata a gare Ka. Shin ya kamata in ba da sadaka ga karuwa, ga ɓarawo, da kuma ga mai arziki! Yayin da yake barci, sai aka ce masa, 'Game da sadakarka ga ɓarawon, watakila za ta taimaka masa ya gamsu ya daina sata; game da karuwar kuwa, watakila za ta karɓi sadakar ta daina karuwanci, kuma game da mai arzikin, watakila zai ɗauki darasi ya fara kashe wani ɓangare na abin da Allah ya ba shi.'"118