Ganin nau'o'in mutanen da ake kashe zakka a kansu nan da nan yana bayyana bangaren zamantakewa na zakka: "Zakka tana ga talakawa da mabukata da ma'aikatan da ke tafiyar da kudaden, da wadanda zukatansu ake sasantawa da su, da wadanda ke cikin bauta da bashi, a hanyar Allah, da kuma matafiyi. Wajibi ce daga Allah." A bayyane yake cewa bayar da zakka ga wadannan nau'o'in yana biyan muhimman manufofin zamantakewa. Wasu daga cikinsu suna da alaka da gwamnati da tsari na jama'a, kamar sasanta zukata da hanyar Allah. Wadannan nau'o'i guda biyu suna nuna cewa dole ne gwamnati ta tara zakka ta kuma raba ta domin yada Musulunci, kiyaye hanyar Allah, da kare al'ummar Musulmi.

A glance at the categories to whom zakah is expended immediately reveals the social aspect of zakah: "Zakah is for the poor and needy and those employed to administer the funds, for those whose hearts have been reconciled, for those in bondage and in debt, in the way of God, and for the wayfarer. It is ordained by God." Clearly, giving zakah to these categories serves important social objectives. Some of them relate to the state and public order, such as heart reconciliation and the sake of God. These two categories imply that the government must collect and distribute zakah toward spreading Islam, preserving the way of God, and defending the Muslim community.

Zakat shi ne ginshiƙin tsarin inshorar zamantakewa na Musulunci. Inshorar taimakon juna da Musulunci ya wajabta ta wuce bangaren abin duniya, tana kuma shafar bangarorin rayuwar mutum na ruhaniya, na tunani, na ɗabi'a, na al'adu da na zama ɗan ƙasa, tana kuma ƙarfafa zumunci da haɗin kai da taimakon juna tsakanin mambobin al'ummar Musulunci. A taƙaice, kulawar zamantakewa ta juna a cikin al'ummar Musulunci tana shiga dukkan fannonin rayuwar ɗan adam.1 Zakat tana ƙunshe ne kawai a fagen da ake kira inshorar zamantakewa ko tsaron zamantakewa. Tsarin inshorar zamantakewa yakan buƙaci masu amfana su biya kuɗin inshora da gudummawa domin su shiga cikin amfanin, yayin da tsarin tsaron zamantakewa kuwa gwamnati na iya tabbatar da shi daga kasafin kuɗinta. Zakat ba ta sanya shiga ko kasancewar mutum ya taɓa bayar da gudummawa sharaɗi ga duk wanda zai karɓi taimako ba; zakat kawai tana ba da agaji ga masu buƙata, tana kuma karɓar kuɗi daga duk wanda yake da abin da ya wuce bukatarsa.2 Lallai zakat ita ce tsarin tsaron zamantakewa na farko da aka taɓa kafawa a tarihin ɗan adam, tsarin da ba ya dogara ga sadaka ta mutum ɗaya bisa son rai ba, sai dai ga wata hukuma ta gwamnati da take karɓar gudummawa akai-akai kuma take raba agaji cikin tsari ga duk waɗanda suke cikin bukata. Wannan tsarin zakat yana ba da taimako akai-akai da kuma don bukatun gaggawa. Misali, muna karanta a cikin umarnin da al-Zuhri ya shirya wa 'Umar bin 'Abd al-'Aziz, "Akwai rabo a cikinta ga mara lafiya, da nakasasshe, da kowane mabukaci wanda ba zai iya samar wa kansa ba, da rabo ga matalauci har sai an fitar da shi daga talauci, da rabo ga waɗanda ke cikin kurkuku, da waɗanda suke roƙo da waɗanda ba sa roƙo, da rabo ga duk wanda bashi ya lauje shi, muddin bashin bai samo asali ne daga rashin biyayya ga Allah ba, da rabo ga duk matafiyin da ba ya samun iyali da za su taimake shi a hanya. Irin waɗannan matafiya ya kamata a ba su abinci da masauki da kuma abincin dabbarsu ta hawa, har sai sun isa gida."3

Zakah is the cornerstone of Islam's social insurance system. The mutual insurance that Islam ordains goes beyond the mere material aspect to include spiritual, psychological, moral, cultural, and civic aspects of a person's life and to foster solidarity and mutual cooperation among members of the Islamic society. In short, mutual social care in Islamic society extends to all branches of human life.1 Zakah covers only the area called social insurance or social security. Social insurance systems usually require the users to pay premiums and contributions in order to participate in the benefits, while social security systems may be guaranteed by the state from its own budget. Zakah does not make it a condition for any recipient to participate or to have participated in the contributions; zakah simply provides relief to those in need and collects funds from whoever has excess.2 Zakah is in fact the first system of social security ever enacted in the history of humanity, a system that does not depend on individual voluntary charity but on a governmental institution that collects regular contributions and distributes organized relief to all those who are in need. This system of zakah provides regular relief as well as for emergency needs. We read, for example, in the instructions prepared by al Zuhri for 'Umar bin 'Abd al 'Aziz, "There is a share in it for the ill, the handicapped, and each needy person who cannot provide fro himself, a share for the destitute until they can be removed from destitution, a share for those in prisons, for those who beg and those who do not, a share to whoever is burdened by debts, provided such debts did not arise from disobedience to God, a share for every traveler who finds no family to help him on the road. Such travelers should be given food and shelter as well as feed for their transporting animal, until they reach home."3

Sama da haka, zakka na da manufar cimma manyan burikan al'ummar Musulunci da kuma renon ginshiƙan ruhaniya da al'umma ta dogara da su, kuma ta hakan ta keɓanta da wasu. Kamar yadda al-Bahi al-Khawli ya bayyana daidai, al'ummai a gaskiya ana kafa su ne bisa abubuwan ruhaniya da na tunani, baya ga abubuwan na zahiri. Lallai abubuwan ruhaniya sun fi tasiri wajen samar da haɗin kai da rayuwa mai ƙarfi a kowace al'umma. Musulunci yana ba waɗannan abubuwa muhimmanci sosai, kuma yana sanya kashe wani ɓangare na kuɗin shiga na al'umma don renawa da tallafa musu ɗaya daga cikin manyan wajibanta.

Above all that, zakah aims at realizing the ideals of the Muslim society and nourishing the spiritual pillars on which the society is founded and by which it is distinctively characterized. As rightly stated by al Bahi al Khawli, Nations are truly founded on spiritual and psychological elements in addition to material factors. Indeed, the spiritual factors count much more in creating unity and vitality in any community. Islam pays great attention to these factors and makes spending out of the income of the community--to nourish and support these factors--one of its major obligations.

Ana iya bambance manyan abubuwa uku da Musulunci ya ba muhimmanci na musamman. Na farko shi ne 'yanci ko 'yancin kai. Daya daga cikin manufofin zakka shi ne 'yantar da mutane daga kangin bautar da ake yi wa bayi. A karon farko a tarihin dan Adam, Musulunci ya mayar da 'yantar da bayi wajibi na zamantakewa, wanda ake kashe wani kaso na dukiyar al'umma dominsa. Na biyu, karfafa mutane su aiwatar da ayyukan da suka shafi jama'a, da kuma bayar da gudummawa wajen daidaita sabani tsakanin sassan al'umma da sasanta mutane da kungiyoyi, domin a guji tashin hankali a cikin al'umma. Irin wadannan ayyuka ana karfafa su ta hanyar ware wani kaso na zakka domin tallafa wa wadanda suke daukar nauyin kudi na wadannan manufofi. Na uku, ana kwadaitar da kashe dukiya a hanyar Allah da yada addini mai tsarki wanda ya fito daga gare Shi. Yaki a hanyar Allah ya hada da kare akidu da koyarwar da Allah ya aiko manzanninsa saboda su, da kuma tabbatar da tauhidin Allah da adalci a bayan kasa.8

One can distinguish three major factors to which Islam gives special attention. The first is freedom or liberty. One of the objectives of zakah is to liberate individuals in the bondage of slavery. For the first time in the history of humanity, the liberation of slaves was made, by Islam, a social obligation for which a certain portion of the community's wealth is spent. Secondly, encouraging individuals to carry out projects of public interest and to spend toward smoothing out differences between segments of the community and reconciling individuals and groups in order to avoid social unrest. Such actions are encouraged by assigning a share of zakah to support those who shoulder financial responsibility for these purposes. Thirdly, spending in the way of God and spreading the sound religion that comes from Him is urged. Fighting in the way of God includes defending the ideals and doctrines for which God sent His messengers, and up-holding the oneness of God and righteousness on earth.8

Kasancewar babban tarin dukiya tare da matsanancin talauci a lokaci guda babban bala'i ne na zamantakewa wanda Musulunci ba ya amincewa da shi a cikin al'ummarsa. Alkur'ani ya jaddada cewa: "Shi ne Wanda Ya halitta muku dukkan abin da ke cikin duniya."10 Kalmar Larabci "jami'a" da aka yi amfani da ita ma'anar "dukka" na iya nufin cewa dukkan abubuwan da aka halitta an yi su ne domin ku, ko kuma abubuwan da aka halitta an yi su ne domin dukkanku.

The presence of a great concentration of wealth side by side with severe poverty is a major social calamity that Islam does not tolerate in its society. The Qur'an emphasizes, "It is He Who has created for you all things that are on earth."10 Arabic word "jami'a" used for "all" may mean all things created are for you, or things created are for all of you.

Ɗaya daga cikin manufofin da Musulunci yake nufin cimmawa shi ne rage bambance-bambancen zamantakewa da tattalin arziki, ta hanyar bayar da tallafi da taimakon kuɗi ga marasa ƙarfi, don kusantar da su ga masu dukiya.

One of the objectives Islam aims for is reducing socio-economic differences by providing support and financial help to the have-nots to bring them closer to the haves.

Islam tackles this problem through much of its legislation, social institutions and economic directives, in order to achieve justice both in the distribution of wealth and in the distribution of income. God says: "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, the needy, and the wayfarer, in order that it may not merely make a circuit between the wealthy among you."11 In this section, we are discussing only the role of the institution of zakah in reducing economic differences. We must keep in mind that in a society which behaves according to, and is ruled by, Islam there must be people working and a much smaller number of idle persons, because of the other means by which Islam discourages idleness and provides jobs. Zakah, as we have seen earlier, does not only provide relief to the poor but also aims at making the poor own means of production by giving them the tools and machinery necessary for productive work, so that persons given zakah are removed forever from the category of the poor and needy dependants. This is in addition to the necessary shelter and immediate relief that zakah provides. We also discussed in the previous part that what is given as zakah must become owned by the recipient, so that recipients of zakah no longer remain have-nots. Ta wannan hanya, Musulunci yana magance wannan matsala ta hanyar dokokinsa, cibiyoyin zamantakewa da umarnin tattalin arziki da yawa, domin cimma adalci a rabon dukiya da kuma a rabon samun kudin shiga. Allah (SWT) ya ce: "Abin da Allah ya bai wa ManzonSa daga mutanen garuruwa, na Allah ne, da na Manzonsa, da na masu zumunta, da marayu, da miskinai, da matafiyi, don kada ya zama abin zagaye kawai tsakanin attajirai daga cikinku."11 A cikin wannan sashe, muna tattaunawa kan rawar da cibiyar zakka take takawa wajen rage banbance-banbancen tattalin arziki kawai. Dole ne mu tuna cewa a cikin al'umma wacce ke bin Musulunci kuma Musulunci ke mulkinta, dole ne a sami mutane masu aiki da kuma ƙaramin adadin mutane masu zaman banza, saboda sauran hanyoyin da Musulunci ke hana zaman banza da samar da ayyuka. Zakka, kamar yadda muka gani a baya, ba wai kawai tana ba talakawa agaji ba ne, har ma tana nufin sanya talakawa su mallaki hanyoyin samar da abinci ta hanyar ba su kayan aiki da injinan da suke bukata domin aiki mai amfani, ta yadda masu karbar zakka za su fita har abada daga rukunin talakawa da mabukata masu dogaro. Wannan yana kari ne a kan masauki mai muhimmanci da agajin gaggawa da zakka take bayarwa. Mun kuma tattauna a bangaren da ya gabata cewa abin da aka bayar a matsayin zakka dole ne ya zama mallakar wanda ya karba, domin masu karbar zakka kada su ci gaba da zama marasa komai.

Musulunci yana dasa ƙyamar bara a cikin kowane Musulmi ta hanyar horo da ilimi. Ko neman wani irin taimako ma ba a so, sai dai idan an shiga matsanancin buƙata. Abu Muslim al Khawlani ya ce 'Awf bin Malik ya gaya masa cewa, "Mu bakwai, takwas ko tara muna tare da Manzon Allah (p), sai ya ce, "Ba za ku yi mubaya'a ga Manzon Allah ba?" Mun riga mun yi mubaya'a ba da daɗewa ba, don haka muka ce, "Mun riga mun yi maka mubaya'a!" Ya maimaita wannan buƙata sau uku. Sai muka miƙa hannayenmu a buɗe muka yi mubaya'a. Ɗaya daga cikinmu ya ce, "Ya Manzon Allah, mun yi maka mubaya'a, amma a kan me?" Annabi ya ce, "Cewa za ku bauta wa Allah, kada ku haɗa masa abokin tarayya ko kaɗan, ku yi salloli biyar, ku saurara ku yi biyayya . . ."

Islam implants abhorance of begging inside each Muslim through training and education. Even asking for any kind of assistance is disliked, except in dire need. Abu Muslim al Khawlani says he was told by 'Awf bin Malik, "Seven, eight, or nine of us were with the Messenger of God (p) when he said, "Won't you give your pledge to the Messenger of God?" We had given our pledge not a long time ago, so we said, "We have given you our pledges!" He repeated that request three times. Then we extended our hands open and gave our pledge. One of us said, "O Messenger of God, we give you our pledge, but on what? The Prophet said, 'That you worship God and do not associate partners with him whatsoever, that you pray the five prayers, that you listen and obey . .

. . . ' sai ya yi raɗa da wata kalma sannan ya ci gaba, 'kuma ku guji roƙon mutane kowane abu.' Mai ruwaito hadisin ya ƙara da cewa, "Saboda haka yana iya faruwa cewa bulalar ɗaya daga cikin waɗannan mutane ta faɗi daga hannunsa yayin da yake kan dawakinsa, sai ba zai roƙi kowa ya miƙa masa ta ba."12 Thawban ya ruwaito cewa Manzon Allah ﷺ ya tambaya, "Wane ne zai yi mini alƙawari cewa ba zai roƙi mutane kowane abu ba, sai in ba shi tabbacin Aljanna?" Thawban ya ce, "Ya Manzon Allah, ni ne." Annabi ya ce, "Kada ka roƙi mutane kowane abu." Thawban bai taɓa roƙon kowa wani abu ba.13 Bugu da ƙari, Annabi ﷺ yana kiran hannun mai karɓa da hannun ƙasa, yana kuma kiran hannun mai bayarwa da hannun sama. Ya koya wa sahabbansa su dogara da kansu, kuma kada su nemi wani abu a hannun wasu mutane. Abu Sa'id ya ce, "Wasu mutane daga Ansar sun roƙi Manzon Allah ﷺ

. . . ' and he whispered a word and continued, 'and that you do not ask people for anything.'" The narrator of the saying adds, "So it may happen that the whip of one of these people drops from his hand while riding and he does not ask anyone to hand it to him."12 Thawban narrates that the Messenger of God (p) asked, "Who pledges to me that he will not ask people for anything so I can guarantee him the Garden?" Thawban said, "O Messenger of God, I do." The Prophet said, "Do not ask people for anything." Thawban did not ask anything from anyone.13 Additionally, the Prophet (p) calls the receiving hand and the lower hand and the hand of the giver the upper hand. He taught his Companions to be self-sufficient and not to look for anything in the hands of other people. Abu Sa'id says, "Some people from the Ansar asked the Messenger of God (p)

Manzon Allah ﷺ ya koya wa sahabbansa ka'idoji guda biyu masu muhimmanci. Na farko, aiki shi ne tushen samun kudin shiga da hanyoyin biyan bukata. Ana kuma kwadaitar da Musulmi su yi tafiya a sassan duniya suna neman falalar Allah ta hanyar aiki.

The Messenger of God (p) taught his Companions two essential principles. Firstly, work is the source of gaining income and means of sustenance. Muslims are urged to traverse through tracts of the earth in search of the bounties of God through work.

Aiki, ko na hannu ne ko wanin haka, ya fi zama da tallafi mai kaskantarwa. Annabi ﷺ ya ce:

Work, manual or otherwise, is better than living on humiliating grants. The Prophet (p)

Ga wanda daga cikinku, yă ɗauki igiya a bayansa, yă kawo tulin itace yă sayar da shi domin God ya kiyaye, ta hanyar darajarsa, mutuncin fuskarsa, shi ne mafi alheri a gare shi fiye da roƙon mutane, ko an ba shi ko an hana shi.15

says, "For anyone of you, taking some rope on your back and bringing a bunch of wood and selling it in order for God to preserve, with its value, the dignity of one's face, is better than asking people, whether one is given or prevents."15

Kanfi na biyu shi ne cewa roƙon mutane ba tare da buƙata ba an haramta shi, domin yana wulakanta mutum. An hana Musulmi yin roƙo don neman taimako sai dai wanda buƙata ta ci shi. Duk wanda ya roƙa alhali yana da abin da zai biya buƙatunsa na asali, zai zo ranar Alƙiyama da roƙonsa a matsayin tabo a fuskarsa. Wannan ya zo a cikin hadisai da dama. Al-Bukhari, Muslim da al-Nasa'i sun ruwaito daga Ibn 'Umar cewa Annabi ﷺ ya ce: "Babu wanda zai ci gaba da roƙo face zai zo wurin Allah fuskarsa ba ta da nama." Marubutan littattafai huɗu na Sunan sun ruwaito cewa Annabi ﷺ ya ce: "Duk wanda ya roƙa alhali yana da wadatar rayuwa, roƙonsa zai bayyana ranar Alƙiyama a matsayin tabo a fuskarsa." An tambayi Annabi ﷺ menene iyakar wadatar rayuwa. Ya amsa: "Dirhami hamsin ko darajarsu a zinariya." Fuska ita ce sashen jiki mafi daraja, kuma a nan ne alamar wulakancin roƙo take bayyana.

The second principle is that asking people unnecessarily is prohibited, because it is indignifying. Muslims are prohibited from resorting to begging for relief except for those who are beaten by need. He who asks while having what satisfies his essential needs shall come on the Day of Resurrection with his begging a scar on his face. This is reiterated in several sayings. Al Bukhari, Muslim, and al Nasa'i report from Ibn 'Umar that the Prophet (p) said, "None shall persist in begging but will come to God with his face stripped of flesh." The authors of the four books on Sunan report that the Prophet (p) says, "He begs while he has satisfaction, his begging appears on the Day of Resurrection as a scar on his face." The Prophet was asked what the limit of satisfaction is. He answered, "Fifty dirhams or their equivalent in gold."16 The face is the most honored part of one's body, and that is where the humiliating mark of begging appears.

Maganin matsalar roko shi ne ta bangarori biyu. Mataki na farko shi ne samar da aikin da ya dace ga duk wanda ya iya yin aiki. Wannan na daga cikin nauyin da ke kan Daular Musulunci ga 'yan kasarta; Daular ba za ta zauna tsaye ba idan ta fuskanci matsalar rashin aikin yi. Haka kuma, Daular ba za ta ci gaba da bayar da agaji daga sadaqat ba tare da gyara tushen matsalar ba. A duk lokacin tattaunawar rarraba zakka a farkon wannan littafi, na sha jaddada cewa: "Sadaqah ba ta halatta ga mawadaci ba, haka kuma ba ga mai karfi mai iya aiki ba." Lallai duk agajin da aka bai wa mutum mai iya samun abin rayuwa, ta wata hanya, karfafa zaman kashe wando ne. Hanya mafi dacewa wajen magance irin wannan matsala ita ce abin da Manzon Allah ﷺ ya yi lokacin da wani mutum ya roke shi agaji. Anas bin Malik ya ruwaito cewa wani mutum daga cikin Ansar ya zo yana neman taimakon kudi daga Annabi ﷺ. Annabi ﷺ ya amsa masa, "Ba ka da wani abu a gidanka?" Mutumin ya ce, "Eh, akwai wani yanki na tufafi. Muna sanya wani sashi a jikinmu, muna shimfida wani sashi mu zauna a kai, da kuma kofi da muke shan ruwa a ciki." Sai Annabi ﷺ ya ce, "Kawo min su." Ya kawo su, sai Manzon Allah ﷺ ya karbe su ya sanar, "Wa zai saya wadannan?" Wani mutum ya ce, "Zan dauke su akan dirhami daya." Sai Annabi ﷺ ya ce, "Wa zai ba fiye da dirhami daya?" Ya maimaita sau biyu ko sau uku. Wani mutum kuma ya ce, "Zan dauke su akan dirhami biyu." Sai Annabi ﷺ ya ba shi su, ya karbi dirhami biyun ya ba mai abin, yana cewa, "Ka sayi abinci da daya ka aika wa iyalinka, ka sayi da daya kuma wuka (kan gatari) ka kawo min." Sannan Manzon Allah ﷺ ya daura wa wuka itace a matsayin hannu da hannunsa, ya ce wa mutumin, "Je ka tara itace ka sayar, kuma kada in sake ganinka na tsawon kwana goma sha biyar." Mutumin ya tara itace ya sayar... Daga baya ya zo wurin Annabi ﷺ da dirhami goma da ya samu: ya sayi tufafi da wasu kudin, abinci kuma da wasu. Manzon Allah (p) ya ce, "Wannan ya fi maka a kan roƙo wanda zai zo a matsayin tabo a fuskarka a Ranar Tashin Kıyama. Roƙo ba ya halatta sai ga ɗaya daga cikin mutum uku: matalauci mabukaci, ko mutumin da ke ƙarƙashin bashi mai nauyi, ko mutumin da ya kamata ya biya diyya saboda kisan kuskure."20 Muna lura a cikin wannan labari koyarwar aiki ta Manzon Allah ﷺ, lokacin da bai so wannan mutum ya karɓi zakka ba saboda yana iya samun abin rayuwa, kuma irin wannan karɓa ba ta halatta ba sai a matsayin mafita ta ƙarshe. Gwamnati ce ke da alhakin taimakawa wajen neman ayyuka masu dacewa ga dukkan 'yan ƙasarta. "Wannan magana tana ba da matakan aiki da Musulunci ya ɗauka tun kafin kowane tsarin da ɗan Adam ya sani don kawar da talauci da rashin aikin yi. Maganin ba wai kawai bayar da agaji na gaggawa ba ne, a'a, har ma da samar da hanyoyin dogaro da kai da aiki mai amfani. Manzon Allah ﷺ ya koyar da cewa dole ne mutum ya yi amfani da dukkan ƙarfinsa, komai ƙanƙantarsa, kuma ya ƙare dukkan hanyoyin aiki mai amfani kafin ya koma ga roƙo ko neman taimako. Ya koyar da cewa duk wani aiki da ke samar da abin rayuwa halal yana da daraja da mutunci, koda kuwa ɗaukar itace a baya a sayar da shi ne, domin kada mutum ya wulakanta da roƙo."

Yada da 'yan'uwantaka a tsakanin 'ya'yan Adam gaba daya da kuma tsakanin membobin al'ummar Musulunci musamman yana daya daga cikin manyan manufofi a Musulunci. Taimakon juna a zamantakewa, tsaron zamantakewa, da hadin kai na juna suna karfafa 'yan'uwantaka. Babu shakka, akwai bukatar ci gaba da sulhunta mutanen da suka shiga rikici da sabani.

Spreading brotherhood among the children of Adam in general and members of the Muslim society in specific is one of the basic objectives in Islam. Social solidarity, social security, and mutual cooperation strengthen brotherhood. No doubt, there is a continuous need for reconciling people who get themselves in disputes and feuds.

A cikin al'ummar Musulunci ta farko, wadda Annabi ya kafa a Madina, muna ganin kyakkyawan misali na 'yan'uwantaka, da soyayya da kulawa tsakanin juna, duk da hamayyar kabilanci da ta tattalin arziki da ta kasance kafin Musulunci, da kuma duk da bambance-bambancen kabila da al'ada tsakanin bakin Madina (Muhajirai) waɗanda suka fito daga reshen Larabawa na 'Adnan, da Ansarawa, waɗanda suka zauna a Madina kafin hijira kuma suke na reshen Larabawa na Qahtan. Ansarawan da kansu sun kunshi manyan kabilu biyu waɗanda suka kasance suna yaƙi da juna a cikin birnin tsawon shekaru da dama, baya ga wasu mutane kaɗan daga asalin da ya bambanta gaba ɗaya da Muhajirai da Ansarawa, kamar Bilal Habashe, da Salman Balarabe, da Suhaib Ar-Rumi. Haka kuma, al'ummar Madina sun haɗa da mutane masu tsauri daga cikin Bedouin kamar Abu Zar tare da mutanen birni masu tarbiyya cikin jin daɗi kamar Mus'ab bin Umair. Wannan al'umma an saƙa ta da 'yan'uwantaka ta musamman, inda mutum yake son ga ɗan'uwansa abin da yake so ga kansa. Alƙur'ani ya zana hoton wannan aikace-aikacen 'yan'uwantaka mai kyau: "Ga matalauta Muhajirai, waɗanda aka kora daga gidajensu da daga annabinsu, suna neman falalar Allah, da yardarsa, suna taimakon Allah da ManzonSa, waɗannan su ne masu gaskiya."

In the first Islamic society, established by the Prophet in Madinah, we are given an ideal scene of brotherhood, mutual love and care, in spite of the tribal and economic rivalry that existed before Islam and in spite of the ethnic and cultural differences between the migrants to Madinah (Muhajirin) who were from the 'Adnani branch of Arabs, and the Ansar, who lived in Madinah before migration and were of the Qahtani branch of Arabs. The Ansar themselves were composed of two major tribes that had been fighting each other in the city for decades, in addition to a few individuals from backgrounds totally alien to both Muhajiran and Ansar, such as the Ethiopian Bilal, the Persian Salam, and the Byzantine Suhaib. On top of that, Madinan society included rough bedouins like Abu Dharr side by side with luxuriously raised urbanites like Mus'ab bin 'Umair. This society was woven with brotherhood in a unique manner, whereby one loves for one's brother exactly what one loves for one's self. The Qur'an draws a picture of this ideal application of brotherhood: "The indigent migrants, those who were expelled from their homes and their prophet, while seeking grace from God, His good pleasure, and pleasing God and His Apostle, such are indeed the sincere ones.

Ko da yake wannan 'yan'uwantaka ta kwarai ta tabbata a rayuwar al'ummar Musulunci ta farko, Musulunci a matsayin tsarin rayuwa yana shimfida dokoki ga rayuwar mutane ba tare da yin watsi da gaskiyar cewa mutane suna yin zunubi, suna yin kuskure, suna da kiyayya da sabani, wadanda kan iya kaiwa ga hallaka, zubar da jini, da kwace dukiyar wasu ba.

Although this ideal brotherhood was realized in the actual life of the first Islamic society, Islam as a way of life legislates for human life without disregarding the fact that human beings sin, make mistakes, have feuds and disputes, which may go as far as destruction, bloodshed, and taking other people's resources.

Rikice-rikicen da ke kai ga yaƙi sun kasance tun daga farkon ɗan adam. Alƙur'ani ya faɗa mana cewa mala'iku sun tambayi Allah lokacin da ya halicci Adam, "Shin za ka sanya a cikinta wanda zai yi ɓarna a cikinta kuma ya zubar da jini? Alhali kuwa mu muna tasbihi da godiya gare Ka, kuma muna tsarkake sunanka?"23 Labarin 'ya'yan Adamu biyu an ba da shi a cikin Alƙur'ani: "Ka karanta musu gaskiyar labarin 'ya'yan Adamu biyu. Lokacin da suka miƙa hadaya ga Allah, aka karɓi ta daga ɗaya, amma ba a karɓi ta daga ɗayan ba. Ya ce, 'Lallai zan kashe ka.' Ɗayan kuma ya ce, 'Tabbas, Allah yana karɓar hadayar masu takawa. Idan ka miƙa hannunka gare ni don ka kashe ni, ba zan miƙa hannuna gare ka don in kashe ka ba, domin ina tsoron Allah, Ubangijin talikai."

Feuds that reach the stage of fighting are as old as humanity itself. The Qur'an tells us that the angels asked God when He created Adam, "Wilt Thou place therein one who will make mischief therein and shed blood? Whilst we celebrate Thy praises and glorify Thy holy name?"23 The story of the two sons of Adam is told in the Qur'an: "Recite to them the truth of the story of the two sons of Adam. Behold, they each presented a sacrifice to God. It was accepted from one but not from the other. Said the latter, 'Be sure, I will slay thee.' 'Surely', said the former, 'God doth accept the sacrifice of those who are righteous. If thou dost stretch thy hand against me to slay me, it is not for me to stretch my hand against thee to slay thee, for I do fear God, the Cherisher of the worlds.

"Ni dai, ina so ka ɗauki zunubina tare da naka, domin za ka kasance daga cikin mazauna Wuta, kuma wannan shi ne sakamakon azzalumai." Ran ɗayan nan mai son kai ya kai shi ga kashe ɗan'uwansa. Ya kashe shi, ya zama ɗaya daga cikin waɗanda suka ɓata. Sai Allah ya aiko da wani gwaggon hankaka wanda ya yi ta tonon ƙasa don ya nuna masa yadda zai binne kunyar ɗan'uwansa. "Kaitona," ya ce. "Ashe ban iya zama kamar wannan gwaggon hankaka ba, in ɓoye kunyar ɗan'uwana?" Sai ya cika da nadama.24

Islam seeks to guarantee every person in the Islamic society sufficiency of sustenance and security from fear, so that a human being can devote a good part of his or her energy to worshiping God. God, in showing the tribe of Quraish how great was His bounty to them, says, "For the covenants [of security and safeguard] enjoyed by the Quraish. Their covenants covering journeys by winters and summer. Let them adore the Lord of this House, Who provides them with food against hunger and with security against fear."34 The worst that may happen to a person or a group of people is the loss of either of these two bounties. God says, "God sets forth a parable, a city enjoying security and quiet, abundantly supplied with sustenance from every place, yet was it ungrateful for the favors of God, so God made it taste of hunger and terror in extreme, [closing in on it] like a garment [from every side] because of the evil [which its people] wrought."35 The Islamic laws guarantee every person in the Islamic state, Muslim or not, a suitable level of living, whereby food, clothing, and shelter are available in addition to health care and education. It was shown earlier that the system of zakah aims at satisfying the poor and the needy and their families for life. Hausa translation: Musulunci yana neman tabbatar wa kowane mutum a cikin al'ummar Musulunci wadatar arziki da tsaro daga tsoro, domin mutum ya iya ba da wani babban ɓangare na kuzarinsa ga bautar Allah. Allah, a lokacin da yake nuna wa kabilar Quraishawa girman falalarsa a gare su, ya ce: "Saboda yarjejeniyar [tsaro da kariya] da Quraishawa ke more wa. Yarjejeniyarsu ta tafiye-tafiye na hunturu da na bazara. Bari su bauta wa Ubangijin wannan Ɗakin, Wanda ke ba su abinci domin kare yunwa, kuma Ya ba su tsaro domin kare tsoro."34 Mafi munin abin da zai iya faruwa ga mutum ko ga wata ƙungiyar mutane shi ne rasa ɗaya daga cikin waɗannan falalolin biyu. Allah ya ce: "Allah ya kawo misali: wani gari da ke jin daɗin tsaro da natsuwa, ana kawo masa arziki yalwatacce daga ko'ina, amma ya kafirce wa ni'imomin Allah, sai Allah ya ɗanɗana masa yunwa da firgici matsananciya, [yana rufe masa] kamar tufa [daga kowane gefe] saboda mugun abin da [mutanensa] suka aikata."35 Dokokin Musulunci suna tabbatar wa kowane mutum a cikin jihar Musulunci, Musulmi ne ko ba Musulmi ba, matsayin rayuwa mai kyau, inda abinci, tufafi da matsuguni suke samuwa, tare da kiwon lafiya da ilimi. An riga an nuna a baya cewa tsarin zakka yana nufin biyan bukatun matalauta da mabukata da iyalansu har tsawon rayuwarsu.

Islam attempts to guarantee each person in the Islamic society sufficiency of sustenance and security from fear, so that a human being can devote a good part of his or her energy to worshiping God. God, in showing the tribe of Quraish how great was His bounty to them, says, "For the covenants [of security and safeguard] enjoyed by the Quraish. Their covenants covering journeys by winters and summer. Let them adore the Lord of this House, Who provides them with food against hunger and with security against fear."34 The worst that may happen to a person or a group of people is the loss of either of these two bounties. God says, "God sets forth a parable, a city enjoying security and quiet, abundantly supplied with sustenance from every place, yet was it ungrateful for the favors of God, so God made it taste of hunger and terror in extreme, [closing in on it] like a garment [from every side] because of the evil [which its people] wrought."35 The Islamic laws guarantee every person in the Islamic state, Muslim or not, a suitable level of living, whereby food, clothing, and shelter are available in addition to health care and education. It was shown earlier that the system of zakah aims at satisfying the poor and the needy and their families for life.

Ba a barin mutanen da bala'in ƙasa ko haɗari ya same su su dogara ga sadaka ta son rai kawai ba. Ana ba su rabo daga kuɗin zakka. Annabi ﷺ ya ce wa Qubaisah: "Roƙo ba ya halatta, sai a cikin abubuwa uku." Annabi ﷺ ya ambaci a cikinsu mutumin da wata masifa ta shafa wacce ta kwashe dukiyarsa. Malaman tafsirin Alƙur'ani na farko sun haɗa cikin rukunin mutanen da ke cikin bashi [al gharimin] "Wanda gidansa ya kama da wuta, ko wanda dukiyarsa ta lalace saboda ambaliyar ruwa, ko wanda yake da bashin da ke matsa wa iyalinsa."37

Individuals struck by natural disasters or accidents are not left to voluntary charity alone. They are given a share in the proceeds of zakah. The Prophet told Qubaisah, "Asking is not permissible, except in three cases." The Prophet mentioned among them a man struck by a disaster that wipes out his wealth. Early commentators on the Qur'an include in the category of persons under debt [al gharimin] "He whose house caught fire or whose wealth was wiped out by flood or who has debts that burden his family."37

A cikin hadîsin da aka ambata a sama, Annabi (p) ya ce irin wannan mutum zai iya roƙo "har sai ya samu isasshen abin rayuwa." Wannan a fili yake yana bambanta daga mutum zuwa mutum, bisa abubuwa kamar matsayin rayuwa na gabaɗaya, girman iyali, da matsayin mutum a cikin al'umma. Misali, ga ɗan kasuwa wanda kayan cinikinsa suka ƙone, samun abin rayuwa na iya buƙatar sayen mafi ƙarancin kayan da za su isa ga irin kasuwancinsa. Har ma wasu malaman fiqhu sun ce irin waɗannan mutane dole ne a ba su adadin da zai iya mayar da su kan ƙafafunsu zuwa matakin da suke a kai kafin hatsarin ya faru.38 Ni ina ganin abin da ke tantance adadin da ya kamata a ba mutanen da bala'i ya same su ya dogara ne da yawan kuɗin da ke a hannun hukumar zakka, da wasu abubuwa da dama, watau sauran buƙatun da ke neman waɗannan kuɗaɗen. A ƙarshe, dole ne a jaddada cewa yankunan karkara na ƙasashen Musulmi na yau suna matuƙar buƙatar irin wannan inshora na Musulunci don kare kansu daga tasirin kuɗi na bala'o'in ƙasa da fari, saboda talauci da ya yi yawa da kuma rashin isassun sadaka ta son rai da za ta ɗauki cikakken nauyin irin wannan inshora.

In the saying mentioned above, the Prophet (p) says such a person may ask "until he secures sufficiency of sustenance." This undoubtedly differs from one person to another, depending on factors such as the general standards of living, size of family, and social status. For a merchant whose inventory is burned, for example, securing sustenance of living may require purchasing a minimum amount of inventory sufficient for his type of business. Some jurists even argue that such people must be given amounts sufficient to put them back on their feet at the level they had before the accident took place.38 I believe what determines how much persons struck by disasters should be given depends on the availability of funds in the zakah agency and on several other factors, namely other needs that draw on these funds. Lastly, it must be emphasized that the rural areas of today's Muslim countries desperately need such Islamic insurance against the financial aftermath of natural disasters and drought, because of predominant poverty and insufficiency of voluntary charity to take total responsibility for such insurance.

Musulunci, a yadda bai yarda da sakin layi ba, kuma bai yarda da yin amfani da sha'awar jima'i ba bisa ka'ida ba, haka kuma bai yarda da matsanancin ra'ayi na zaɓin zama ba tare da aure ba. Musulunci bai amince da danne sha'awar jima'i ko kawar da ita gaba ɗaya ba. Musulunci yana ƙarfafa aure, kuma yana hana alkawarin zaman kaɗaici da yin kaciya ga mutum. Musulmin da ke iya yin aure ba a yarda ya zauna ba tare da aure ba yana ikirarin cewa yana sadaukar da kansa wajen bauta wa Allah ba. Annabi (ﷺ)

Islam, in as much as it does not allow unlimited, haphazard response to and practice of the sexual drive, does not allow the other extreme and does not entertain any tendency to voluntary celibacy. Suppression of the sexual drive or its elimination is not accepted by this system of Islam. Islam encourages marriage and forbids taking vows of celibacy and castration. A Muslim who is able to marry is not permitted to live in celibacy claiming that he is devoted to adoring and worshiping God. The Prophet (p)

Ya lura sau ɗaya cewa wasu daga cikin Sahabbansa suna da karkata zuwa ga kauracewa aure. Nan take ya bayyana cewa wannan karkacewa ce wadda ba za a yarda da ita ba daga Musulunci da sunnarsa ﷺ.

noticed once an inclination toward celibacy among some of his Companions. He immediately declared that this is an unacceptable deviation from Islam and his tradition.

Ya ce, "Lalle ni ne na fi kowa sanin Allah a cikinku, kuma ni ne na fi kowa tsoronsa, amma ina tsayuwa (a sallah) da dare kuma ina barci; ina azumi kuma ina ci, kuma ina auren mata. Duk wanda ya ki tafarkina, ba ya cikin tawa."39 Sa'd bin Abi Waqqas ya ruwaito cewa, "Manzon Allah (p)

He says, "I am indeed the most knowledgeable among you about God ('s teachings) and the one who fears Him most, but I stand [in prayers] in the night and I sleep; I fast [sometimes] and I eat, and I marry women. He who desires not my way [of conduct] does not belong with me."39 Sa'd bin Abi Waqqas narrates, "The Messenger of God (p)

...ya ƙi amincewa da alƙawarin rashin aure (wanda aka yi ƙoƙarin yi) na 'Uthman bin Maz'un. Da ya amince masa, da mun yi wa kanmu kaciya.40 Bugu da ƙari, Annabi ya kira matasa, ya ce, "Ya ku matasa, duk wanda yake da ikon biyan sharuɗɗan aure daga cikinku, to ya yi aure, domin aure ya fi kiyaye ƙasƙantar ido da kare tsarki."41 Wasu malamai sun fahimci cewa aure wajibi ne ga kowane Musulmi, kuma ba halal ba ne ga duk wanda yake da hali ya ƙi yin aure. Musulmi kada ya guji aure saboda ƙuntatawa a rayuwarsa ko saboda nauyin nauyayyun ayyukansa. Allah yana yi wa waɗanda suka nemi aure a matsayin hanyar biyan buƙatar ɗan adam da kariya daga aikata abin haramtawa na sha'awar jima'i alkawarin wadata. Allah ya ce, "Ku aurar da waɗanda ba su da aure daga cikinku, da salihai daga bayinku maza da mata. Idan suna talauci, Allah zai wadata su daga falalarSa."

A baya an nuna cewa taimakon matafiyi yana ɗaya daga cikin manufofi takwas na rabon zakka. A wurare da dama a cikin Alkur'ani, Allah yana ƙarfafa kula da matafiyi. Musulunci yana son kowane mutum ya sami gida kuma ya kasance cikin iyali, kuma ba ya son yanayin rashin matsuguni ga kowa. Saboda haka, isasshen wurin zama ga mutum da iyalinsa yana cikin muhimman buƙatu, wanda zakka wadda Allah ya shar'anta ke biyan su. Al-Nawawi ya bayyana cewa muhimman buƙatu sun haɗa da abinci, tufafi, muhalli, da duk abin da rayuwa ba za ta yiwu ba tare da shi, a matakin da ya dace da mai karɓa da matsayinsa na zamantakewa, ba tare da almubazzaranci ba ko rowa.46 Ibn Hazm ya ƙara da cewa: "Wajibi ne ga masu arziki na kowane yanki su biya dukkan buƙatun talakawan wannan yanki. Idan ba su cika wannan ba, gwamnati dole ta tilasta su yi hakan. Idan kuɗin zakka da fai’i bai isa ba, to har yanzu, biyan buƙatun abinci, tufafin bazara da na hunturu, da wurin zama da zai kare daga rana, ruwan sama, da idanun masu wucewa, dole ne a biya su daga dukiyar masu arziki."47

It was shown earlier that help for the wayfarer is one of the eight goals of zakah dispersement. In several places in the Qur'an, God encourages taking care of the wayfarer. Islam prefers every person to have a home and belong to a family, and does not like a status of homelessness for anyone. Consequently, adequate shelter for a person and his or her family is included under essential needs, for satisfaction of which zakah is enacted by God. Al Nawawi explains that essential needs include food, clothing, residence, and everything that is indispensable for life, at a level that suits the receiver and his or her social status without extravagance or miserliness.46 Ibn Hazm adds "It is an obligation on the rich people of every region to provide for all the needs of the poor in that region. If they do not fullfill this, the government must force them to do so. If the proceeds of zakah and fa'i are not sufficient, still, satisfaction of the needs for food, clothing for summer and winter, and shelter that protects from the sun, the rain, and the eyes of passers-by, must be provided from the wealth of the rich."47

A cikin babin kan matafiyi a kashi na huɗu na wannan littafi, mun lura cewa yara marayu da aka tsinta suma suna cikin waɗanda ake amfana da zakka, domin lallai su "yaran titi" ne.

In the chapter on the wayfarer in part four of this book, we noted that foundlings are also covered in the benefits of zakah, since they are indeed "children of the street."