Tun da ana fitar da zakka daga cikin abin da ake yi wa zakka (ana fitar da raƙuma daga raƙuma, 'ya'yan itace daga 'ya'yan itace, kuɗi daga kuɗi), sai tambaya ta taso: shin ya halatta a bayar da darajar abin da ya wajaba na zakka maimakon biyan ainihin abin? A gefe guda, akwai malaman shari'a da suke halatta biyan da darajar kuɗi ba tare da wani sharaɗi ba. Waɗannan Hanafawa ne suke jagoranta. Malaman da Shafi'awa da Zahiriyyawa suke jagoranta ba sa karɓar biyan da darajar kuɗi. A tsakiyar waɗannan, Malikawa da Hanbaliyawa suna karɓar biyan da darajar kuɗi a wasu lokuta, kuma ba sa amincewa da shi a wasu lokutan.

Since zakah is calculated in the same zakated items (camels are taken out of camels, fruits from fruits, and money from money) the question arises whether it is permissible to give the value of what is due as zakah instead of payment in kind. On one side, we find jurists who allow payment in value without any reservations. These are led by the Hanafites. Scholars led by the Shafi'ites and Zahirites do not accept payment in value. In between, Malikites and Hanbalites accept payment in value in certain cases, and do not approve of it in other cases.

Mukhtasar Khalil ya tabbatar da cewa biyan kuɗin daraja ba ya isarwa. Ibn al-Hajib da Ibn Bashir suna tare da wannan ra'ayi. Marubucin al-Tawdih ya bayyana cewa wannan ba ya dacewa da al-Mudawwanah, wadda ta bayyana cewa biyan kuɗin daraja abu ne kawai da ba a so.1 Ibn Naji a cikin Sharh al-Risalah ya nakalto Ashhab da Ibn al-Qasim suna cewa biyan kuɗin daraja halal ne.2 Marubucin al-Mudawwanah ya lura cewa, "Ina ganin Allah zai karɓi biyan kuɗin daraja idan mai biya yana da wajibcin yin haka daga gwamnati, domin a cikin al'amuran da ake jayayya, abin da gwamnati ta zaɓa yana zama wajibi ga kowa."3

It is maintained in Mukhtasar Khalil that payment in value does not suffice. Ibn al Hajib and Ibn Bashir go along with this view. The author of al Tawdih states that this is not consistent with al Mudawwanah, in which it is stated that payment in value is undesired only.1 Ibn Naji in Sharh al Risalah quotes Ashhab and Ibn al Qasim saying that payment in value is permissible.2 The author of al Mudawwanah notes, "I would think payment in value would be accepted by God if the payer is obligated to do so by the government, since in disputed matters, the government's selected practice becomes binding on all."3

Dangane da Hanbaliyawa, marubucin al-Mughni ya ce da alama Ahmad yana ganin biyan kuɗi a madadin kayan da aka wajaba ba ya wadatarwa, domin hakan take sunnah ce. Sai dai akwai wata riwaya daga Ahmad da ke nuna ya amince da hakan, sai dai a zakkar al-fitr.

As for Hanbalites, the author of al Mughni says it appears that Ahmad believes payment in value unsatisfactory because it is a violation of Sunnah. However, there is a report that Ahmad approves of it, except with zakah of al fitr.

Duk wadannan bambance-bambance ana iya danganta su ga kallon malamai daban-daban game da zakka: ko ibada ce, ko kuwa haraji ne akan dukiya. Wadanda suka wajabta biyan zakka a cikin kaya suna cewa, tun da zakka ibada ce, to ba za a iya yin ta ba sai kamar yadda aka bayyana a cikin hadisai, don haka dole ne a biya ta daga irin wannan abu da aka yi zakkarsa. A daya bangaren kuma, Abu Hanifah, almajiransa, da sauran malamai sun halatta biyan zakka da kudin kaya, bisa dalilin cewa hakan bai canza komai ba wajen kawar da talauci.5

All these differences can be attributed to the different angles from which jurists perceive zakah as either a worship or a tax on wealth. Those who require payment in kind argue that since zakah is a worship, it can only be done the very same way detailed in the sayings, therefore payment must be made in the same zakated item. On the other hand, Abu Hanifah, his disciples, and others allow payment in value on the grounds that it makes no difference as far as relieving the poor is concerned.5

Waɗanda ba sa amincewa da biyan kuɗi a cikin ƙima suna kawo hujjoji masu zuwa:

Those who do not approve payment in value bring forth the following arguments:

1. Al Juwaini, wani malamin mazhabar Shafi'i, ya yi hujja da cewa tun da zakka na cikin ibadu, dole ne a yi ta daidai yadda aka umarce mu, domin Allah kaɗai ya fi sani yadda Yake son a bauta Masa. Zakka ƴar'uwar salla ce. Babu wanda zai iya yin wani canji a tsari ko jerin sallah, haka kuma, babu wanda zai biya kuɗi a lokacin da hadisai suka ce a biya rakumar mace ko tunkiya.6

1. Al Juwaini, a Shafi'ite, argues that since zakah is one of the rites of worship it must be done exactly the way we are ordered, because only God knows best the way He wants to be worshiped. Zakah is the sister of prayers. No one can make any change in the format or sequence of prayers, and by the same token, no one may pay money when sayings state pay a female camel or a sheep.6

Wannan kuma Alkali Abu Bakr bin al-'Arabi, wanda ya bi mazhabin Malikawa, ya ƙara jaddada shi, inda ya ce: "Jarrabawar biyan zakka ba ta tabbata ta hanyar rage dukiya kawai (ta hanyar bayar da wani ɓangare na ita)

2. This is further emphasized by the judge Abu Bakr bin al 'Arabi, a Malikite, who says, "The test of paying zakah is not realized in mere reduction (by giving away some)

na dukan dukiya - - kamar yadda Abu Hanifah ya ce - - amma yana bukatar a rage adadin kowane abu da za a yi wa zakka, domin a karya zumudin mai biya na tausayawa kowane abu da ya mallaka. Biyan zakka a kayan kansa wajibi ne saboda cancantarsa.7

of total wealth - - as Abu Hanifah thinks - - but requires reducing the quantity of each and every item of zakatable wealth, in order to break the payer's sentimental attachment to each and every item he or she owns. Payment in kind is obligated on its merit."7

3. Tun da zakkah an shar'anta ne domin biyan bukatu daban-daban na talakawa, bambancin dukiyoyin da ake biya yana da muhimmanci wajen saukaka wa talakawa. Haka kuma alama ce ta godiya da kuma gode wa Allah, ta hanyar ba wa wasu daga cikin wannan dukiya guda da Ya ba mai biyan.8

3. Since zakah is meant to relieve the diverse needs of the poor, diversity of assets paid is an important convenience for the poor. It is also a sign of thankfulness and gratitude to God to give others from the very same assets He bestowed on the payer.8