Babban manufar zakka ita ce ɗaukaka ruhin ɗan Adam sama da son tara dukiya. Saboda haka, Musulunci ba ya ɗaukar mai bada zakka a matsayin kawai tushen kuɗi ko mai ba da kuɗi, a'a, yana ɗaukarsa a matsayin mutumin da koyaushe yake buƙatar tsarkakewa da tsarkake shi, duka ta ruhaniya da ta dukiya. Alƙur'ani ya taƙaita wannan manufa a cikin ayar: "Ka karɓi sadaka daga dukiyoyinsu, ta haka za ka tsarkake su kuma ka tsarkake su."

The foremost objective of zakah is to elevate the spirit of human beings above the love of material acquisition. Consequently, Islam does not view the zakah payer as a mere source of funds or a financier, but as a person who always needs purification and sanctification, both spiritually and materially. The Qur'an summarizes this purpose in the verse "Out of their wealth take sadaqah, that by it thou might purify and sanctify them."

Zakkah, idan an biya ta saboda biyayya ga umarnin Allah, hanya ce ta tsarkake ran Musulmi daga kwadayi da rowa. Dole ne a horar da dabi'un son kai da kwadayi domin mutum ya daukaka ruhinsa, ya yi nasara a alakar zamantakewarsa a wannan rayuwa, kuma ya samu shiga Aljannah. Allah Ya ce, "Lallai mutum mai rowa ne,"1 da kuma "Ko da yake rayuka suna karkata ga kwadayi."2 Rowa da kwadayi abubuwa ne masu sa mutane su zama munafukai, masu yaudara, da masu cin amana. Annabi ﷺ ya ce, "Abubuwa uku masu halakarwa ne: rowar da ake biyayya da ita, son zuciya da ake bi, da kuma son kai,"3 da kuma, "Ku nisanci kwadayi sosai, domin lallai mutanen da suka gabace ku sun halaka saboda kwadayi. Kwadayi ya sa su zama masu rowa, suka yanke zumunci da dangi da abokai, suka zama miyagu."4 Haka kuma, Allah ya sanya tsarkakewa daga wadannan munanan dabi'u ya zama sharadin samun nasara da wadata: "Kuma wadanda aka kiyaye su daga kwadayin ran kansu, to, su ne masu samun babban rabo."5

Zakah, when paid out of submission to the command of God, is a means of purifying the soul of a Muslim from greed and miserliness. The vices of selfishness and greed must be tamed in order for human beings to elevate their spirits, to succeed in their social relations in this life, and to gain admittance to Heaven. God says, "For man is ever niggardly,"1 and "Even though people's souls are swayed by greed."2 Miserliness and greed are drives that intimidate humans into hypocrisy, cheating, and betrayal. The Prophet (p) says, "Three things are devastating: obeyed niggardliness, pursued desires, and self-admiration,"3 and "Firmly avoid greed, since people before you were indeed destroyed because of greed. Greed swayed them to be misers, cut off from family and friends and vicious."4 Moreover, God makes purification from these evils a condition for success prosperity: "And those saved from the covetousness of their own souls, they are the ones who achieve prosperity."5

Zakat tsarki ce wadda ke horar da musulmi su rika bayarwa da kashe dukiya ba tare da son kai ba. Tana 'yantar da rayukansu daga mugun son dukiya da bautar abin duniya da tara dukiya.

Zakah is a purifier that trains Muslims to give and spend selflessly. It liberates their souls from the stinking love of wealth and slavery to material gains and acquisitions.

Rayuwa da ɗan Adam suna zama cikin wahala idan mutane suka mamaye su, suka zama bayin sha'awar tara dukiya ta duniya. Annabi ﷺ ya ce: "Wanda ya zama bawa ga dinari, ya halaka; wanda ya zama bawa ga dirham, ya halaka; wanda ya zama bawa ga tufafi, ya halaka. Ya halaka kuma ya koma baya; kada ya samu warkewa daga duk wata cuta da aka same shi da ita."

Zakat wata hanya ce ta horar da Musulmai akan kyawawan dabi'un karimci, domin tana tsarkake mutum daga son abin duniya. Ana biyanta a kai-a-kai kowace shekara, kuma zakat ta yau da kullum da zakkar al-Fitr suna horar da Musulmai su bayar su kashe dukiyarsu domin ayyukan alheri. Alkur'ani ya bayyana muminai a matsayin masu adalci wadanda suke da dabi'ar ciyarwa domin kyakkyawan dalili. Shafi na biyu na Alkur'ani ya fara da cewa: "A L M: Wannan Littafi ne, babu shakka a cikinsa akwai shiriya ga masu tsoron God, wadanda suke imani da abin da ba a gani ba, suke tsayuwa da salla, kuma suke ciyarwa daga abin da Muka azurta su da shi."7

Zakah is a means of training Muslims on the virtues of generosity as such as it is a means of purification from greed. Being paid in a repetitive pattern year after year, regular zakah as well as zakah of al fitr train Muslims to give and spend for charitable purposes. The Qur'an describes believers as the righteous who have the virtue of spending for good causes. The very second page of the Qur'an begins, "A L M: This is the Book; in it is guidance sure without doubt to those who fear God, who believe in the unseen, are steadfast in prayer, and spend out of what We have provided for them."7

Ana maimaita wannan gargaɗi sau da yawa a cikin Alƙur'ani, kamar faɗin Allah: "Waɗanda (a cikin sadaka)

This exhortation is reiterated many times in the Qur'an, such as "Those who (in charity)

…suna kashe dukiyoyinsu da dare da rana, a asirce da a bayyane,"8 "Waɗanda ke ciyarwa (a cikin sadaka) ko a lokacin wadata ko a lokacin wahala,"9 da kuma "Waɗanda suke haƙuri, masu tsayuwa da kai, masu kiyaye kai, masu gaskiya cikin magana da aiki, masu yin ibada da himma, masu ciyarwa (a hanyar God), kuma masu neman gafara a farkon asuba."10

spend of their goods by night and by day, in secrect and in public,"8 "Those who spend (in charity) both in prosperity or in adversity,"9 and "Those who show patience, firmness, and self-control, who are true (in word and deed), who worship devoutly, who spend (in the way of God) and who pray for forgiveness in the early hours of the morning."10

Ko da ayoyin Makka suna farawa da wannan horon a cikin sigarsa ta gaba ɗaya. "Waɗanda suke biyayya ga Ubangijinsu, suke tsayar da salla, waɗanda al'amuransu ke tafiya bisa shawara tsakaninsu, waɗanda kuma suke ciyarwa daga abin da Muka ba su domin rayuwa."

Idan mutum ya tsarkaka daga rowa da kwadayi, ya kuma saba da halin bayarwa da kashewa, ransa yana daga ƙasƙantaccen halin hamayya ta dukiya, "gaskiya mutum mai rowa ne,"16 yana kuma hawa zuwa ga kamalar Allah maɗaukaki, tun da ɗaya daga cikin siffofin Allah shi ne jinƙai cikakke kuma mara iyaka. A cikin Babban Tafsirinsa,17

If man is purified from miserliness and greed, and becomes accustomed to the habit of giving and spending, his soul is upgraded from the low human trait of covetousness, "for man is ever niggardly,"16 and spires to the high of divine perfection, since one of the characteristics of God is absolute and unlimited mercy. In his Grand Commentary,17

Al-Razi ya rubuta cewa "ruhin ɗan Adam yana da ƙarfi biyu, na ilimi da na aiki. Ƙarfinsa na ilimi shi ne ƙoƙarin ruhi zuwa kamala cikin biyayya ga Girman Allah, kuma ƙarfinsa na aiki shi ne ƙoƙarinsa zuwa kamala cikin tausayi ga halittun Allah. Allah ya wajabta zakka domin ya kammala ruhin ɗan Adam cikin alheri ga sauran mutane, kamar yadda Manzon Allah ﷺ ya ce: 'Ku horar da kanku da halayen Allah.'" Wannan kwadayin bayarwa ta hanyar zakka da sadaka ta nafila ya haifar, a hankali, da kafuwar amintattun sadaka a ko'ina cikin duniyar Musulmi a yau, amintattun da ba wai kawai an sadaukar da su don taimakon matalauta da mabukata ba, har ma da duk wani alheri ga ɗan Adam da dabbobi.20

al Razi writes "the human soul has two powers, theoretical and practical. Its theoretical power is the soul's endeavor to perfection in submission to the Greatness of God, and its practical power is its endeavor to perfection in mercy to the creatures of God. God obligates zakah in order to perfect the human soul in graciousness to other people, as the Prophet says18 'Train yourselves to the characteristics of God.'" This encouragement to spend through zakah and voluntary charity resulted, with time, in the emergence of charitable trusts all over the Muslim world today, trusts devoted not only to helping the poor and needy, but to all good cause for human beings as well as animals.20

Godiya da yin godiya suna cikin kyawawan halayen ɗan Adam. Zakka magana ce ta godiya ga Allah saboda ni'imomin da Ya ba mu. Allah, in ji al-Ghazali, Ya ba ɗan Adam ni'imomi na ruhi da na abin duniya. Salloli da sauran ibadodin jiki suna nuna godiya saboda ni'imar halitta, yayin da zakka da sauran ibadodin kuɗi suna nuna godiya saboda ni'imar Allah ta abin duniya. Abin kunya ne ga wanda ya ga bukatun talakawa a fili, amma bai bayar da rabin kashi ɗaya cikin goma na dukiyarsa da yardar rai ba, ko bai yi godiya ga Allah wanda Ya ba shi dukiya isasshiyar da za ta cire shi daga wahala da matsin talauci ba. Ra'ayin cewa zakka godiya ce ga Allah saboda ni'imominSa ya yaɗu sosai kuma ya zurfafa a zukatan Musulmi har ya zama ruwan dare a ce dole ne mutum ya bayar da zakka don godiya saboda ni'imar gani, ji, lafiya, ilimi, da sauransu. An kuma ruwaito cewa Manzon Allah ﷺ ya ce: "Kowane abu yana da zakkarsa."22

Gratitude and thankfulness are of the good characteristics of human beings. Zakah is an expression of the thankfulness to God for the bounties He bestows on us. God, says al Ghazali, has bestowed on humans spiritual and material bounties. Prayers and other physical worships express gratitude for the grace of creation, while zakah and other financial worships express gratitude for the material grace of God. How disgraceful is he who sees the obvious needs of the poor and does not graciously give one-fourth of a tenth of his wealth, or thank God who gave him enough bounty to remove him from the misery and pressure of poverty.21 The concept that zakah is thanks to God for His bounties is so widespread and deeply rooted in the conscious of Muslims that it is common to say that one must give zakah in thanks for the grace of sight, hearing, health, knowledge, etc. It is further reported that the Prophet (p) said "Everything has its zakah."22

A matsayin wajibi na kuɗi, zakkah na da manufar rage sha'awar tara dukiya.

As a financial obligation, zakah aims at attenuating the lust for material acquisition.

Soyayya mai yawa ga tara dukiya, a cewar al Razi, tana karkatar da rai daga soyayyar Allah da shirye-shiryen lahira.23 Al Razi ya kara da cewa "tara dukiya yana kara karfi da ikon mai ita, wanda ke kara iyawarsa ta jin dadi, kuma jin dadin abin duniya yana haifar da karin sha'awoyi da bukatu, wadanda ke neman karin dukiya domin a cika su, don haka mutum ya shiga wani zagaye mara iyaka na neman karin gamsuwa da karin dukiya. Zakka tana karya wannan zagayen saboda kashe dukiya ne ba don wani jin dadi ko gamsuwa ta zahiri ba. Yana 'yantar da mutum daga bautar abin duniya, kuma yana mayar da hankalin mutum wajen mika wuya ga Allah shi kadai."24

Overwhelming love for acquisition, according to al Razi, takes the soul away from the love of God and preparation for the hereafter.23 Al Razi adds "accumulation of wealth increases the power and control of the owner, which increases his ability of enjoyment, and material enjoyment induces more desires and wants, which demand more wealth to fulfill, thus man enters into a vicious circle of seeking more satisfaction and more wealth. Zakah breaks this circle because it is spending for no physical joy or satisfaction. It is a liberation from materialistic enslavement, and reorientation of man towards exclusive submission to God alone."24

Ta hanyar taimaka wa wasu su shawo kan matsalolin kuɗi, masu biyan zakka suna samun wadata ta fuskar jin darajar kai da cikar rai. Haka kuma zakka tana taimakawa wajen faɗaɗa kan mai biyan zakka har ya kai ga wasu, kuma yana girma ta hanyar taimakon su, tana kuma ba shi wani ji mai daraja na nasara a kan sha'awoyinsa na ƙasa da sha'awar dukiya, da kuma a kan shaiɗanin nasa.

By helping others overcome their financial difficulties, zakah payers are enriched by feelings of self-worth and fulfillment. Zakah also helps extend the payer's self to reach others and grow through helping them, and gives the payer a noble sense of victory over his baser desires and material drives, over his own satan.

Zakkah tana haɗa masu arziki da talakawa da zumunci da soyayya. Talakawa suna fahimtar kulawar gaskiya daga masu arziki, kuma suna ganin wata alama ta wannan kulawa a cikin kuɗin zakkah da ke isa gare su. Ta halitta, mutane suna son waɗanda ke yi musu alheri. An ce: "Zukata ana kwaɓa su da soyayyar waɗanda suke yi musu alheri, da ƙiyayyar waɗanda suke cutar da su."25 Haka nan, yayin da masu arziki suke bayarwa saboda soyayya, talakawa ke ƙara son su, suna kuma yi musu addu'a da neman kariya da kiyaye dukiyarsu. Al-Razi ya ce wannan shi ne abin da ake nufi da ayar: "amma abin da ke amfanar mutane yana zama a cikin ƙasa,"26 da kuma faɗar Annabi ﷺ: "Ku ƙarfafa dukiyarku da [biyan] zakkah."27

Zakah links the rich and the poor together with ties of brotherhood and love. The poor realize the true care of the rich and see one manifestation of this concern in the stream of zakah proceeds. Naturally, people love those who do good to them. It is said, "Hearts are kneaded with the love of those who do them good, and with the hate of those who do them harm."25 The more the rich give out of love, the more the poor love and pray for them and for the protection and preservation of their wealth. Al Razi says this is what is meant by the verse "while that which is for the good of mankind remains on earth,"26 and the saying of the Prophet (p) "Fortify your wealth by [paying] zakah."27

Zakat ta tsarkake dukiya. Domin zakat haƙƙin talakawa ne, rashin biyan zakat yana nufin riƙe abin da ke na wasu cakuɗe da dukiyar mutum, kuma wannan yana jawo fushi a kan dukiyar gaba ɗaya. Annabi ﷺ ya ce: "Idan kun biya zakat a kan dukiyarku, kun kawar da sharrinta."28 Haka kuma, kare dukiya ta hanyar zakat wanda aka ambata a hadisin da ke ƙarshen sashen da ya gabata, yana da matuƙar buƙata a yau, lokacin da ƙa'idodi masu lalata da juyin-juya-hali na kwaminisanci masu zubar da jini suka yi yawa. Wasu malaman fiqihu suna ƙara da cewa zakat da ta wajaba tana kan dukiyar kanta a nan take, ba wai kawai bashi ne a wuyan mai dukiya ba. Annabi ﷺ ya ce: "Sadaqah da ta wajaba ba ta taɓa zama cakuɗe da dukiya ba face ta lalata wannan dukiya," kuma a wata riwaya: "Idan sadaqah ta wajaba a kan dukiyarku, ba ku biya ta ba, to dukiya gaba ɗaya, halal da haram, watau naku da zakat ɗin da ba a biya ba, za ta lalace."29 Bugu da ƙari, idan ba a aiwatar da zakat a babban mataki a cikin al'umma ba, dukiyar al'umma tana fuskantar bala'o'in halitta da masifu, domin "Babu wata al'umma da ta hana [yin] zakat face an hana ta ruwan sama daga sama, kuma da ba don dabbobi ba, ba za a ba su ruwan sama ba."30 Don haka, kare dukiyar mutum da ta al'umma daga abubuwan halaka da lalacewa ba za a iya cimma shi ba sai ta hanyar biyan haƙƙin talakawa da Allah ya wajabta.

Zakah purifies wealth. Because zakah is a right to the poor, not paying it means keeping something that belongs to others intermingled with one's wealth, and this brings wrath on the whole wealth. The Prophet (p) says "If you pay zakah on your wealth, you have taken away its evil."28 Moreover, the fortification of wealth by zakah mentioned in the saying at the end of the previous sub-section is especially needed today, when destructive principles and bloody, communist revolutions are rampant. Some jurists add that due zakah is an immediate obligation on wealth itself and not merely a personal debt on the wealthy. The Prophet says "Due sadaqah is never left mixed with wealth but destroys that wealth," and in a different version, "When sadaqah is due on your wealth, and you do not pay it, the whole wealth, lawful and unlawful, i.e. yours and the due unpaid zakah would be demolished."29 Furthermore, when zakah is not performed on a large scale in a society, the nation's wealth is exposed to natural catastrophes and disasters, for "No people prevent [The performance of] zakah but are deprived of rain from the sky, and if it were not for the animals, they would not be given rain."30 Thus, the security of individual and national wealth from the factors of destruction and demolition can only be achieved by paying the due right of the poor obligated by God.

Dukiyar da aka samu ta hanyoyin haram ba za a iya tsarkake ta da sadaka ba. Annabi ﷺ ya ce: "Allah mai kyau ne, kuma ba Ya karɓar sai abin da yake mai kyau,"31 "Duk wanda ya tara dukiya ta hanyar haram, sannan ya bayar da ita a matsayin sadaka, ba zai sami lada ba; zunubi yana kan sa,"32 da kuma "Allah ba Ya karɓar sadaka daga dukiyar da aka karɓa ba bisa ka'ida ba, kuma ba Ya karɓar sallah ba tare da alwala ba."33

Wealth earned through forbidden means cannot be purified by sadaqah. The Prophet says "God is good, and He does not accept but what is good,"31 "He who acquires wealth by forbidden means, then gives it away as sadaqah gets no reward; the sin remains on him,"32 and "God does not accept sadaqah out of unlawfully taken wealth, nor does he accept a prayer without ablution."33

Annabi (s.a.w) ya ƙara da cewa, "Na rantse da Wanda ransa yake a hannunSa, babu wani bawa da yake samun dukiya ta haramun, sa'an nan ya bayar da ita sadaka, sai a ƙi karɓar sadakarsa; ko ya ciyar da ita, sai a ƙi albarkarta; ko ya bar ta bayan mutuwarsa, sai ta zama hanyarsa zuwa Wuta. Hakika God ba Ya shafe mugunta da mugunta, amma Yana shafe mugunta da alheri. Aiki mara tsarki ba ya wanke wani aiki mara tsarki."34 Al-Qurtubi ya yi sharhi, "God ba Ya karɓar sadaka daga dukiyar da aka samu ta haramun, domin irin wannan dukiya ba ta mallakin mai bayarwa da gaskiya ba. Don haka sarrafa ta da yake yi haramun ne, kuma karɓar sadaka daga irin wannan mutum saɓani ne."35 Wasu malaman Hanafiyya har sun ɗauki aikin bayar da sadaka da gangan daga dukiyar haramun a matsayin daidai da musun Musulunci da zama kafiri, domin irin wannan aiki yana nuna ƙin ka'idodin halaccin Musulunci.36

The Prophet (p) adds, "[I swear] by He in Whose Hand is my soul, not a servant who earns wealth unlawfully and gives it as sadaqah but it is not accepted from him, or spends it but it is not blessed, or leaves it behind his back [after death] but it is his means to the Fire. God does not erase evil with evil; He rather remove evil with good. A corrupt [deed] does not clear another corrupt [deed]."34 Al Qurtubi comments, "God does not accept sadaqah out of unlawfully acquired wealth, because such wealth is not truly owned by the payer. The payer's disposal of such wealth is thus illegal and accepting a sadaqah from such a person is contradictory."35 Some Hanafites go as far as considering the act of knowingly giving out of unlawful wealth equal to denying Islam and becoming disbeliever, because such an act implies refusing the Islamic crituria of lawfulness.36

Ko da yake zakka tana kama da haraji a kan dukiyar masu arziki, tana zama sanadin albarka da karuwar dukiyarsu, albarka daga wurin Allah da take kawo wadata, da kuma karuwar buƙatar kayayyakin amfani sakamakon rarraba zakka wanda ke kawo rayuwa a harkokin kasuwanci. Wannan ma yana iya zama bayanin tattalin arziki na ayoyin nan: "Ka ce: Ubangijina yana faɗaɗa arziƙi ga wanda ya so daga bayinsa, yana kuma takaita shi. Kuma duk abin da kuka ciyar, shi ne zai maye gurbinsa, Shi ne Mafi alheri a cikin masu azurtawa,"37 "Shaiɗan yana tsoratar da ku da talauci, yana kuma umurce ku da alfasha. Allah yana yi muku alkawarin gafara da falala, Allah yana da yalwa, masani ne,"38 "Abin da kuke bayarwa don ƙaruwa ta hanyar dukiyar mutane, ba zai ƙaru a wurin Allah ba, amma abin da kuke bayarwa a matsayin sadaka, kuna neman yardar Allah, to, waɗannan su ne waɗanda za a ninka musu lada,"39 da kuma "Allah yana kwashe albarka daga riba, amma yana ƙara sadaka. Allah ba ya son kowane kafiri mai zunubi."40

Although zakah seems to tax the principal of the wealthy, it is a cause of blessing and growth to his or her wealth, a blessing from God that brings prosperity, and an increase in demand for consumption goods caused by the distribution of zakah that brings vitality to business. This may in fact be the economic explanation of the verses "Say: verily my Lord enlarges and restricts the sustenance to such of His servants as He pleases, and nothing do ye spend in the least [in His cause] but He replaces it, for He is the Best of those who grant sustenance,"37 "The evil one threatens you with poverty and bids you to conduct unseemly. God promiseth you His forgiveness and bounties and God careth for all and He knoweth all things,"38 "That which ye lay out for increase through [the property of] other people will have no increase with God, but that which ye lay out for charity, seeking the Countenance of God [will increase]. It is these who will get a recompense multiplied,"39 and "God will deprive usury of all blessing, but He will give increase for deeds of charity. For He loveth not creatures ungrateful and wicked."40

Tasirin Ikon Allah yana da yawa ta fuskar lada da ƙaruwa, domin Allah yana ba da alherinSa da arzikinSa ga waɗanda suke faranta wa Allah rai. Ga wannan kuma dole ne a ƙara tasirin tattalin arziki na biyan zakka, wanda ke ƙarfafa ƙoƙarin saka hannun jari na mai biyan zakkar domin ya rama abin da ya biya a matsayin zakka.

The effect of Providence is manifold in recompense and growth, since God gives His grace and sustenance to those who please God. To this, one must add the economic effect of zakah payment in increasing the payer's investment efforts in order to compensate for what is paid as zakah.

Zakka tana 'yantar da mai karɓa daga wulakancin buƙata, kuma tana taimakawa wajen biyan muhimman buƙatun rayuwa mai mutunci, tun da, ban da ma'aikata masu karɓar albashi saboda tara da raba zakka, mayaƙa saboda Allah, waɗanda ake biyan su saboda hidimar yaƙi, da waɗanda ake sasanta zukatansu, masu karɓa su ne matalauta, mabuƙata, bayi masu neman 'yanci, mutanen da ke cikin bashi, da matafiya.

Zakah frees the receiver from the humiliation of need and helps satisfy the basic requirements of a decent living, since, except for laborers who are paid for collecting and distributing zakah, fighters for the sake of God, who are paid for military service, and those whose hearts are being reconciled, the recipients are the poor, the needy, slaves seeking freedom, persons under debts and wayfarers.

Ɗaya daga cikin manufofin Musulunci ga dukkan ɗan Adam shi ne rayuwa mai kyau da wadata.

Living a good and prosperous life is one of Islam's objectives for all human beings.

Ta haka ake kira maza da mata su amfana da alherin Allah da ya bayyana a cikin abinci da za su ci, kayayyaki da za su amfana da su, tsaro da za su samu mafaka a cikinsa, da farin ciki da za su ji daɗinsa. Biyan buƙatun rayuwa na zahiri babu shakka wani muhimmin sashi ne na farin cikin ɗan adam. Annabi ﷺ ya ce: "Abubuwa uku suna kawo farin ciki: samun mata da take faranta maka rai idan ka kalle ta, kuma take ba ka kwarin gwiwa game da kanta da gidanka idan ba ka nan, da dabbar hawa mai daɗi wadda take ɗaukar ka tare da abokanka a daidai gudu, da gida mai faɗi mai dukkan abubuwan amfani.", kuma a wani lokacin ya ce: "Abubuwa huɗu suna kawo farin ciki: samun mata ta gari, da gida mai faɗi, da maƙwabci nagari, da hawa mai daɗi, kuma abubuwa huɗu suna kawo wahala: maƙwabci mugu, da mata mugu, da hawa mara kyau, da gida mai kunci."42

Thus men and women are urged to benefit from the grace of God manifest in food to eat, goods to consume, security in which to find refuge, and happiness to savor. The satisfaction of material needs of life is undoubtedly an essential ingredient of human happiness. The Prophet (p) says "Three [things] make for happiness: [having] a wife who pleases you when you look at her and gives you confidence about herself and your household when you are absent, a comfortable riding animal that carries you in pace with your company, and a spacious residence with meninfold utilities,"41 and on another occasion, "Four [things] make for happiness: [having] a virtuous wife, a spacious house, a good neighbour, and a comfortable ride, and four make for misery: a wicked neighbor, a wicked wife, a bad ride, and a narrow house."42

A bayyane yake, Musulunci yana son mutane su zama masu wadata, kuma yana ƙin talauci, musamman idan talauci ya samo asali ne daga rarraba dukiya ba bisa adalci ba ko zalunci na aji. Babban bambanci tsakanin Musulunci da tsarin na duniya mai bin abin duniya kawai shi ne: waɗannan tsare-tsare suna ɗaukar inganta rayuwar abin duniya a matsayin manufa ta kanta, amma Musulunci yana ganinta a matsayin hanya ta ɗaukaka ruhi da kuma 'yantar da ƙarfin ɗan adam daga neman abinci zuwa bautawa da girmama Allah. Wannan matsayin Musulunci yana bayyana a cikin ra'ayin cewa samun arziki ga mutum falala ce daga wurin Allah. Allah ya ce wa Manzo: "Ya same ka mabukaci, ya wadatar da kai,"43 kuma ya gaya wa Musulmai a Madina: "Amma ya ba ku mafaka mai aminci, ya ƙarfafa ku da taimakonsa, ya kuma ba ku abubuwa masu kyau a matsayin arziki, domin ku yi godiya,"

Ga wanda ya karɓa, zakka kuma hanya ce ta tsarkake rai daga hassada da ƙiyayya.

For the recipient, zakah is also a means of purifying the soul from envy and hatred.

Wani mutum, wanda talauci ya lalata shi kuma matsin buƙatun rayuwa na abin duniya ya matse shi, wanda kuma yake ganin wasu a kewayensa suna jin daɗin rayuwa mai kyau ta abin duniya da alatu ba tare da taimaka masa ko ba shi wani agaji ba, babu shakka zai shiga halin ƙunci saboda buƙatun abin duniya da ba a biya ba, ya cika da ƙiyayya da adawa ga dukan al'umma. Musulunci yana son dangantaka tsakanin mutane ta kasance bisa ƙaƙƙarfan ɗaurin 'yan'uwantaka da haɗin kai.

A man, beaten by poverty and pressed by the material necessities of life, who sees others around him enjoying good material living and luxuries without helping him or extending any relief to him will doubtlessly be ravaged by the pressure of unsatisfied material needs and become full of hatred and enmity towards the whole society. Islam wants relations between people to be based on strong bonds of fraternity and solidarity.

Tushen wannan haɗin kai shi ne haɗin kai na ɗan adam da na imani. Kamar yadda Annabi ﷺ ya faɗa: "Kuma ku zama, ya bayin Allah, ’yan’uwa ɗaya," da kuma "Musulmi ɗan’uwan Musulmi ne." Irin wannan ’yan’uwantaka ba za ta kafu ba, kuma ba za ta tsaya ba, idan ɗan’uwa ɗaya yana cike da abinci alhali sauran suna cikin yunwa, domin hakan yana ciyar da ƙiyayya da hassada.

The bases of this solidarity are the common bonds of humanity and faith. As the Prophet (p) puts it, "And be, O servants of God, one brotherhood,"56 and "A Muslim is the brother of a fellow Muslim."57 Such fraternity cannot be established and stabilized if one brother has a full stomach while others are left to hunger, for this nourishes hatred end envy.

Hassada yana da hatsari ga kowa. Ita karkatacciyar dabi'a ce a cikin halayen mutane wadda ke murkushe zumunci. Allah (SWT) yana cewa: "Ko kuwa suna hassada ga mutane saboda abin da Allah ya ba su na falalarsa?"58 Hassada da ƙiyayya na daga cikin cututtukan zamantakewa mafi lalata da ke hallaka mutane da al'ummomi. Manzon Allah ﷺ ya yi gargaɗi: "Ga wata cuta ta al'ummomin da suka gabace ku tana zuwa muku: Gaba, hassada, da ƙiyayya. Ƙiyayya ita ce reza. Ba ina nufin tana aske gashi ba, sai dai tana aske addini."59 Soyayya da zumunci tsakanin mutane, matalauta da attajirai, ana ciyar da su ta hanyar zakka, wadda ke ƙarfafa dangantaka a cikin al'umma kuma tana tsarkake zukata da rayukan mutane. Manzon Allah ﷺ ya ce: "Babu wanda daga cikinku da zai zama mumini na gaskiya har sai ya so wa ɗan'uwansa abin da yake so wa kansa."