Shekaru dubu daya da ɗari huɗu da suka wuce, Musulunci ya kawo ƙa'idarsa ta musamman cewa zakka dole a raba ta a yankin da aka karɓe ta, maimakon a ba wani sarki ya kashe ta a kan fadoji, bayi, da soja, kamar yadda al'adar zamanin ta kasance. Malaman Musulunci sun yarda cewa ya kamata a raba zakka ga waɗanda suka cancanta a cikin yanki ɗaya da aka karɓe ta daga gare shi.1 Wannan ya shafi zakkar dabbobi, hatsi, da 'ya'yan itatuwa. Zakkar kuɗi kuma ana raba ta a wurin da dukiyar take, ba a inda mai dukiyar yake zaune ba, idan yana zaune nesa da dukiyar da aka yi wa zakka.2

Fourteen hundred years ago Islam introduced its unique principle that zakah must be distributed in the region in which it is collected, instead of being given to some ruler to spend on palaces, servants, and army, as was the common practice of the time. Muslim scholars agree that zakah should be distributed to deservants in the same geographical area from which it was collected.1 This applies to zakah collected on livestock, grain, and fruits. Zakah on money is distributed in the area of the asset and not where the owner lives, if he or she lives away from the zakated wealth.2

Wannan ƙa'ida tana bisa hadisin Annabi ﷺ da Khulafa'u Rashidun.

This principle is based on the tradition of the Prophet (p) and his Wise Successors.

Lokacin da Annabi ﷺ yake aika ma'aikatan zakka zuwa kowane yanki ko shiyya, yakan umarce su da su raba zakkar ga talakawan wannan yankin guda. Umarnin da ya ba Mu'azu (sahihancinsa an yarda da shi baki ɗaya) yana cewa "a mayar da zakka ga talakawansu . . ." Mu'azu ya aiwatar da umarnin Annabi ﷺ daidai kamar yadda aka faɗa. Ya raba Yaman zuwa yankuna, ta yadda ana karɓar zakka tare da raba ta a cikin kowane yanki da kansa. Ya kuma rubuta wasiƙu da ke nuna cewa a raba zakka a cikin gida ɗaya daga inda aka karɓe ta.3

When the Prophet sent zakah officers to any area or region, he instructed them to distribute to the poor in the same region. The instructions he gave Mu'adh (its authenticity is agreed upon) says "zakah is to be distributed to the poor among them . . ." Mu'adh implemented the instructions of the Prophet (p) to the letter. He divided Yemen into regions such that zakah was collected and distributed within each region autonomously. He wrote letters to the effect that zakah be distributed within the same clan from which it is collected.3

Abu Juhaifah says, "The zakah officer of the Messenger of God ﷺ came and collected zakah from the rich among us and distributed it to our poor. I was then a minor orphan, so he gave me a she-camel."4 It is correctly reported that a bedouin Arab asked the Messenger of God ﷺ several questions. Among them was, "By God Who sent you, is it God who commanded you to take the sadaqah from our rich and distribute it to our poor?" The Prophet ﷺ answered, "Yes." Abu 'Ubaid reports that 'Umar wrote in his will "I ask my successor . . . to take from the peripheries of their wealth and distribute it among their poor."5 This was the practice during the time of 'Umar himself. Sa'id bin al Musayyib says "'Umar sent Mu'adh as zakah officer to bani Kilab or bani Sa'd. Mu'adh went there, collected zakah, and distributed all of it, leaving nothing. He came back in the same own clothes that he went in."6 'Umar was once asked what to do with the zakah collected from bedouin Arabs. He answered, "By God, I shall render the sadaqah to themselves, until each of them becomes the owner of a hundred camels, male or female."7

Abu Juhaifah says, "The zakah officer of the Messenger of God (p) came and collected zakah from the rich among us and distributed it to our poor. I was then a minor orphan, so he gave me a she-camel."4 It is correctly reported that a bedouin Arab asked the Messenger of God (p) several questions. Among them was, "By God Who sent you, is it God who commanded you to take the sadaqah from our rich and distribute it to our poor?" The Prophet answered, "Yes." Abu 'Ubaid reports that 'Umar wrote in his will "I ask my successor . . . to take from the peripheries of their wealth and distribute is among their poor."5 This was the practice during the time of 'Umar himself. Sa'id bin al Musayyib says "'Umar sent Mu'adh as zakah officer to bani Kilab or bani Sa'd. Mu'adh went there, collected zakah, and distributed all of it, leaving nothing. He came back in the same own clothes that he went in."6 'Umar was once asked what to do with the zakah collected from bedouin Arabs. He answered, "By God, I shall render the sadaqah to themselves, until each of them becomes the owner of a hundred camels, male or female."7

Nقل نقل الزكاة من المنطقة التي تُجمع فيها بينما ما زال فيها فقراء يخالف الحكمة التي فُرضت الزكاة من أجلها. قال صاحب المغني: "لما كانت الزكاة مقصودها إغناء الفقراء، فإن الإذن بنقلها يترك فقراء تلك المنطقة في حاجة." Sorry, I made an error there. Here is the correct translation: Transporting zakah from the region in which it is collected while that region still contains poor people violates the reason for which it is collected. Ga yadda ake tsara zakka daga yankin da ake karbar ta alhali har yanzu akwai talakawa a yankin, hakan ya saba wa dalilin da aka wajabta zakka saboda shi. Mawallafin littafin al-Mughni ya ce: "Tun da manufar zakka ita ce wadata talakawa, to izinin kai ta wani waje yana barin talakawan wannan yankin cikin bukata." Malamai da shugabanni bayan Annabi ﷺ sun bi wannan shiriya. 'Imran bin Husain, sahabi, an nada shi jami'in karbar zakka a zamanin Umayyawa. Lokacin da ya dawo daga aikinsa, aka tambaye shi: "Ina kudin?" 'Imran ya ce: "Shin kun aiko ni ne in kawo muku kudi? Na karbe ta yadda muke yi a zamanin Manzon Allah ﷺ, na kuma raba ta yadda muke raba ta a lokacin." Taus an nada shi jami'in karbar zakka a wani yankin Yemen. Gwamna ya nemi bayaninsa, sai ya amsa: "Na karbi daga masu arziki, na ba marasa karfi." Farqad al-Sabkhi ya ce: "Na karbi zakkar dukiyata don in raba ta a Makka. A can na hadu da Sa'id bin Jubair, sai ya ce: 'Ka maida ta, ka raba ta a garinku.'" Sufyan ya ruwaito cewa: "An karbi zakka daga al-Riy zuwa al-Kufa, amma 'Umar bin 'Abd al-'Aziz ya umarci a maida ta al-Riy."12

Transporting zakah from the region in which it is collected while that region still contains poor people violates the reason for which it is collected. The author of al Mughni says "since zakah is meant to enrich the poor, permitting transporting it leaves the poor of that region in need."8 Scholars and governors after the Prophet followed the same guidance. 'Imran bin Husain, a Companion, was appointed zakah officer at the time of the Umayyads. When he returned from his mission, he was asked "Where is the money?" 'Imran said, "Did you send me to bring you money?" I collected it the same way we used to at the time of the Messenger of God (p), and distributed it the same way we used to."9 Taus was appointed zakah officer in one of the regions in Yemen. He was asked for his account by the governor and his answer was, "I took from the rich and gave to the destitute.10 Farqad al Sabkhi says, I took zakah due on my wealth to distribute it in Makkah. There I met Said bin Jubair, who said, 'Take it back and distribute it in your hometown.'"11 Sufyan narrates "Zakah was taken from al Riy to al Kufah, but 'Umar bin 'Abd al Aziz ordered it taken back to al Riy."12

Abu 'Ubaid ya ce, "Malamai sun yi ittifaqi kan cewa waɗannan hadisai na nufin mutanen kowane yanki suna da fifiko a kan zakkar yankinsu, muddin har yana da wanda yake bukata, ko har sai an raba dukkan zakkar." Ya ci gaba da cewa, "Idan jami'i ya kai zakkar da aka tara zuwa wani wuri, alhali har yanzu akwai bukata a yankin da aka tara ta, to dole ne gwamnati ta mayar da ita yankinta, kamar yadda 'Umar bin 'Abd al 'Aziz ya yi, kuma kamar yadda Sa'id bin Jubair ya bayar da labari."13

Abu 'Ubaid says, "Scholars all agree that these reports mean people of every region have priority on their zakah, as long as they still have anyone in need, or until all the zakah is distributed." He goes on, "If the officer transports collected zakah while there still is need in the region from which it was collected, the government must return it to its region, as did 'Umar bin 'Abd al 'Aziz, and as stated by Sa'id bin Jubair."13

Al-Nakha'i da al-Basri sun halatta mutum ya kai zakka don ya ba wa 'yan uwansa na jini waɗanda ke zaune nesa da shi. Abu 'Ubaid ya ce, "Wannan an halatta shi ga lamuran mutum ɗaya kawai, ba a kan babban matakin zakka da gwamnati ke tafiyarwa ba." Abu 'Ubaid ya yi sharhi kan labarin cewa Abu al-'Aliyah, wani Sahabi, yana kai zakkarsa ta farilla zuwa Madina, yana cewa, "Ina ganin yana kai ta ne ga 'yan uwansa da danginsa."14

Al Nakha'i and al Basri allow a person to transport zakah in order to give it to his own kin who live away from him. Abu 'Ubaid says, "This is permitted in individual cases only, not on the massive level of zakah administered by the government." Abu 'Ubaid comments on the story that Abu al 'Aliyah, a Companion, used to take his due zakah to Madinah, "I believe he was taking it to his kindred and relatives."14

Malamai sun yarda cewa duk kuɗin zakka da suka wuce buƙata za a iya kai su yankunan maƙwabta ko zuwa gwamnatin tsakiya. Abu 'Ubaid ya ruwaito cewa Mu'azh ya zauna a Yemen har Annabi ﷺ ya rasu da kuma a zamanin Abu Bakr, sannan ya tafi wurin 'Umar, wanda ya tabbatar da matsayinsa. Wata shekara Mu'azh ya aika wa 'Umar kashi ɗaya bisa uku na zakkar da aka tara a waccan shekarar. 'Umar ya yi fushi ya ce masa, "Ba ni na aike ka a matsayin mai karɓar haraji ko mai karɓar jizya ba. Na naɗa ka ka karɓi daga masu arziki ka mayar wa talakawa." Mu'azh ya amsa, "Ban aiko maka da komai ba, saboda ban samu wanda zai karɓi komai daga wurina a nan ba." Shekara ta gaba, Mu'azh ya aika wa 'Umar rabin zakkar da aka tara. Suka musanya kalamai irin na shekarar da ta gabata. A shekara ta uku, Mu'azh ya aika wa 'Umar duk zakkar da aka tara. 'Umar ya tambaye shi kamar yadda ya yi a shekarun baya, sai Mu'azh ya ce, "Ban samu wanda zai karɓi komai daga cikinta ba."15

Scholars agree that all excess zakah funds may be transported to neighboring areas or to the central government. Abu 'Ubaid reports that Mu'adh stayed in Yemen until the Prophet died and during the era of Abu Bakr, then went to 'Umar, who confirmed his position. One year Mu'adh sent 'Umar one third of the zakah collected in that year.'Umar was annoyed and told him, "I did not send you as a collector or as a taker of jiziah. I assigned you to take from the rich and render to the poor." Mu'adh answered, "I have not sent you anything that I can find anyone to take from me here." The following year, Mu'adh sent 'Umar one half of the collected zakah. They exchanged statements similar to the previous year. In the third year, Mu'adh sent 'Umar all the collected zakah. 'Umar questioned him the same way he did the previous years, whereupon Mu'adh said, "I could not find anyone who would take any of it."15

Ƙin amincewar ʿUmar yana nuna cewa dole ne a raba zakka a cikin yankin da aka karɓe ta, amma karɓarsa bayan bayanin Muʿâdh yana nuna cewa ana halatta a kai zakka zuwa wani wuri idan babu wadanda suka cancanta a yankinta.

'Umar's objection indicates that zakah must be distributed in the land where it is collected but his acceptance after Mu'adh's explanation shows that it is permissible to transport zakah when no deservants exist in its region.

Baya ga wannan yarjejeniya da aka cimma, akwai lokuta da, ko da yake wasu bukatu suna ci gaba da kasancewa a yankin da aka tara zakka, zai iya zama mafi amfani ga cikakkiyar walwalar al'umma a kai wani sashe na zakkar da aka tara zuwa wani wuri. Shafi'iyya, misali, ba sa amincewa da kai zakka a irin wadannan lokuta. Haka ma Hanbaliyya.16

Bayan wannan bincike na ra'ayoyi daban-daban da nassosi game da jigilar zakkar da aka tara, a bayyane yake cewa ka'ida ta gaba ɗaya ita ce a raba zakka a daidai yankin da aka tara ta. Talakawa da mabukata a wannan ƙasa suna da fifiko a kan kowa, domin ana tara zakka daga maƙwabtansu, dangoginsu, da abokansu.

After this survey of the different opinions and texts on the transportation of collected zakah, it appears that the general principle is that zakah must be distributed in the same area where it is collected. The poor and needy in that land have priority over all others, since zakah is collected from their neighbors, kin, and friends.

Ina ganin babu dalilin da zai sa wannan ka'ida ta gabaɗaya ba za ta sami keɓewa ba, musamman idan gwamnati mai adalci ce ta yi keɓewar tare da shawara da majalisar wakilai, la'akari da muradun jama'a na Musulmi da Musulunci. Kamar yadda Malik ya ce da kyau, "Ba a halatta a kai zakka daga wuri zuwa wuri ba, sai dai idan an yi hakan ta hanyar ijtihadin gwamnati, la'akari da buƙatar gaggawa."21 Ibn al-Qasim, almajirin Malik, ya ƙara da cewa, "Idan an yi hakan saboda larura, to babu laifi."22 An rawaito cewa Suhnun ya ce, "Idan gwamnati ta san cewa wani yanki yana da matsananciyar buƙata, za ta iya kai wani ɓangare na zakkar da aka tara zuwa can bisa doka. Idan bala'i ya faru, taimakon waɗanda bala'in ya shafa yana da fifiko a kan sauran amfanin zakka, domin Musulmi ɗan'uwan Musulmi ne; ba ya barin shi, ba ya zalunce shi."23

However, I find no reason why this general principle should not have exceptions, especially if the exception is made by a just government in consultation with the representative council, in view of the public interests of Muslims and Islam. As Malik wonderfully puts it, "Transporting zakah is not permissible, except when done through the government's ijtihad, in view of pressing need."21 Ibn al Qasim, Malik's disciple adds, "If this is done out of necessity, it is all right."22 Suhnun is reported to say, "If the government knows a certain land has dire need, it can lawfully transport some of the collected zakah there. When catastrophe befalls, relieving its victims has priority above other uses of zakah, since a Muslim is a brother to a fellow Muslim; he does not let him down nor oppress him."23

A cikin al-Mudawwanah, Malik ya ambato cewa a shekarar da yunwa ta same Madina, 'Umar ya rubuta wa Amr bin al-'As, wanda ke Masar, cewa: "Taimako, taimako ga Larabawa. Ka aika mana da ayarin raƙuma wanda farkonsa zai isa wurina alhali ƙarshensa yana wurinka, ɗauke da gari naɗe da tufafi." Lokacin da agajin ya isa, 'Umar ya raba abinci da tufafi ga mutanen da suke cikin yunwa, sannan ya naɗa wakilai da za su taimaka wajen yanka raƙuman, yana cewa: "Larabawa suna son raƙuma. Ina tsoron kada su fi son su riƙe su da rai. Ku sa mutane su yanka raƙuman su ci naman su da kitsensu, kuma ku ba su tufafin da ake amfani da su a matsayin jakunkunan gari, su sa su."