1. Manufofin zakka da tasirinta ga mutum.

1. Objectives of zakah and its effects on the individual.

2. Manufofin zakka da tasirinta ga al'umma.

2. Objectives of zakah and its effects on society.

Na daɗe, masana haraji da yawa suna ƙoƙarin raba haraji da al'amuran zamantakewa da na ɗan adam, domin hana duk wani mummunan tasiri na irin waɗannan al'amura ga kuɗin harajin, suna cewa haraji dole ne ya kasance da manufa ɗaya kawai, wato kawo kuɗi cikin baitul-mali, kuma in ba haka ba ya zama "tsaka-tsaki." Sai bayan an yi manyan sauye-sauyen zamantakewa, da juyin-juya-hali masu zubar da jini da yawa, da ci gaba mai girma na tunani, masana harkokin kuɗi suka fahimci cewa haraji na iya shafar muhimman sauye-sauyen zamantakewa da tattalin arziƙi, ana iya amfani da shi wajen rage bambance-bambancen tattalin arziƙi tsakanin azuzuwan al'umma, kuma yana iya mayar da daidaiton tattalin arziƙi a cikin al'umma.

For a long time, many taxation specialists tried to widen the gap between taxes and social or humanistic issues, in order to prevent any adverse effect of such issues on the proceeds of taxes, claiming that taxes must have only one objective, bringing income to the treasury, and must otherwise be "neutral." It took deep social changes, several bloody revolutions, and great progression of ideas until financial experts came to realize that taxes can affect valuable socio-economic changes, can be used to reduce the economic differences among social classes, and can restore economic balance in society.

Ba a taɓa samun irin wannan tashin hankali a tarihin zakka ba, domin tun farko, zakka, a matsayinta na ɗaya daga cikin ginshiƙan Musulunci, ta kasance wata muhimmiyar ibada mai tsarki.

There has been no such upheaval in the history of zakah, for from the beginning, zakah, as one of the pillars of Islam, was an essential and sacred rite of worship.

Musulmi suna biyan shi da ibada da gaskiya, bisa ga fadin Annabi ﷺ "Ana auna ayyuka da niyya, kuma kowane mutum zai sami lada gwargwadon niyyarsa,"1 da kuma ayar "Ba a umurce su da komai ba face wannan:

Muslims pay it with devotion and sincerity, in accordance with the saying of the Prophet (p) "Deeds are [weighed] by intention, and each person will have [reward] according to his own intention,"1 and the verse "And they have been commanded no more than this:

don Bautar da Allah, yayin da suke tsarkake addini gare Shi, suna masu karkata zuwa gare Shi cikin imani, kuma su tsayar da salla, su kuma bayar da zakka. Wannan shi ne addini madaidaici.2

to worship God, offering Him sincere devotion, being true [in faith], to establish regular prayer, and to practice zakah, and that is the religion right and straight."2

Zakah shine ne, da farko, aikin biyayya ga Allah da kuma tsarkake kai, wanda aka yi domin shirya mutum don farin ciki na har abada a lahira. Idan zuciyar mutum ta tsarkaka kuma ranta ta zama mai tsarki ta hanyar cikakken sadaukarwa ga umarnin Allah da wajibanci nasa, to irin wannan mutum ya cancanci jin daɗin lahira, yana cikin "Waɗanda mala'iku ke karɓar rayukansu a cikin yanayin tsarki, suna cewa: 'Aminci ya tabbata a gare ku, ku shiga Aljanna saboda abin da kuka kasance kuna aikatawa.'"3 Wannan fannin zakah ne ke haɗa ta da salla a wurare ashirin da takwas a cikin Alƙur'ani da kuma daruruwan maganganu a cikin Sunnah, cikin dangantaka mara karyewa wadda ta sa ake kiranta da ɗan'uwan salla. Haka kuma wannan fannin zakah ne Abu Bakr ya yi nufi lokacin da ya ayyana yaƙi a kan waɗanda suka ƙi biyan ta, yana cewa: "Na rantse da Allah, lallai zan yaƙi waɗanda suka raba salla da zakah." Bisa wannan al'ada, littattafan fiqhu sukan sanya babi-babin zakah nan da nan bayan babi-babin salla a sassan da aka keɓe don ibada.

Zakah is first of all a practice in obedience to God and a self-purification meant to prepare the human being for eternal happiness in the hereafter. Once a person's heart is purified and soul is sanctified by the complete commitment to God's orders and obligations, such a person becomes worthy of the joy of the afterlife as one of "Those whose lives the angels take in a state of purity, saying 'Peace be upon you, enter ye the Garden, because of [the good] which ye did."3 It is this aspect of zakah that ties it to prayer in twenty-eight places of the Qur'an and tens of saying in Sunnah, in an unbreakable bond of association that makes it known as the sister of prayer. It is also this aspect of zakah that Abu Bakr had in mind when he declared war against those who refused to pay it, stating, "By God, I shall indeed fight those who separate prayer from zakah." Following this tradition, the books of fiqh place chapters on zakah immediately after chapters on prayer in the parts devoted to worships.

Babban manufar zakka a matsayin ibada a bayyane take kuma mai muhimmanci, amma akwai kuma manufofin ɗabi'a, na jin kai, na zamantakewa da na tattalin arziki waɗanda zakka ke nufin cimmawa, kamar yadda ayoyi da hadisai da dama suka nuna. Waɗannan manufofi an cimma su zuwa matakai daban-daban a lokacin da ake aiwatar da zakka a cikin al'ummar Musulunci ta farko; suna shafar mutum da kuma al'umma baki ɗaya, kamar yadda za a yi nazari a cikin babi biyu masu zuwa.

The obvious and essential objective of zakah as a worship is supplemented by moral, humanistic, social, and economic objectives which zakah is set to achieve by many verses and sayings. These objectives were fulfilled to various degrees when zakah was practiced in the early Muslim society; they concern the individual as wells as society, as will be studied in the following two chapters.