Sauran malamai, tun daga zamanin Sahabbai da Tabi'ai, sun yi imani cewa akwai wasu haƙƙoƙin kuɗi baya ga zakka. Daga cikin waɗannan akwai 'Umar, 'Ali, Abu Dharr, 'A'isha, Abu Hurairah, al-Hasan bin 'Ali, da Fatimah bint Qais (dukansu Sahabbai), haka kuma Tabi'ai al-Sha'bi, Mujahid, Taus, 'Ata, da wasu da dama.

Other scholars, as early as the era of the Companions and Followers, believe there are other financial dues besides zakah. These include 'Umar, 'Ali, Abu Dharr, A'ishah, Abu Hurairah, al Hasan bin 'Ali, and Fatimah bint Qais (all Companions), as well as the Followers al Sha'bi, Mujahid, Taus, 'Ata, and several others.

Waɗannan mutane suna jayayya cewa ayar "Ba aikin alheri ba ne ku juya fuskokinku zuwa gabas ko yamma, amma aikin alheri shi ne ku yi imani da Allah da Ranar Lahira, da mala'iku, da Littafi, da manzanni, ku bayar da dukiya daga abin da kuke so, ga dangi, marayu, matalauta, matafiyi, masu roƙo, da kuma fansar bayi, ku tsaya kan salla, ku bayar da zakka, ku cika alkawuran da kuka yi, kuma ku zama masu haƙuri cikin wahala da masifa da lokacin tsoro. Waɗannan su ne masu gaskiya, masu tsoron Allah" tana nuna cewa akwai haƙƙoƙi baya ga zakka. Al-Tirmiɗhi da wasu suka ruwaito daga Fatima 'yar Qais cewa ita (ko wani) ta tambayi Manzon Allah ﷺ game da zakka. Ya amsa, "Lallai akwai haƙƙoƙi baya ga zakka a kan dukiya." Sa'an nan Manzon Allah ﷺ ya karanta wannan ayar daga suratul Baqara: "Ba aikin alheri ba ne . . . ." Duk da rauninsa, al-Tirmiɗhi ya ce wannan magana tana samun goyon baya da ƙarfafawa daga ayar. Hakika, ayar kaɗai ta isa hujja, domin ta mai da bayar da dukiya ɗaya daga cikin sharuɗɗan aikin alheri, baya ga salla da zakka. Al-Qurtubi ya yi sharhi, "Duk da sukar da aka yi wa wannan magana, ma'anarta tana nan daidai, domin ayar kanta tana nuna ta, wadda ta ce: '. . . ku tsaya kan salla, ku bayar da zakka.' Ta ambaci zakka tare da salla, wanda ke nufin kalmomin farkon ayar '. . . ku bayar da dukiya daga abin da kuke so' suna nufin wasu biyan haƙƙoƙi, ba waɗanda ke cikin kalmar 'zakka' ba."

These people argue that the verse "It is not righteousness that ye turn your faces toward east or west, but it is righteousness to believe in God and the Last Day, and the angels, and the Book, and the messengers, to spend of your sustenance -- in spite of your love for it -- for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves, to be steadfast in prayers and practice zakah to fulfill the pledges which ye have made, and to be firm and patient in pain and adversity, and through out all periods of panic. Such are the people of truth, the God fearing" indicates there are dues besides zakah. Al Tirmidhi and others report from Fatimah bint Qais that she (or someone else) asked the Prophet (p) about zakah. He answered, "Indeed there are dues besides zakah on wealth." Then the Prophet recited this verse from sura al Baqarah: "It is not righteousness . . . ." Despite its weakness, al Tirmidhi says this saying is supported and strengthened by the verse. In fact, the verse alone is sufficient evidence, since it makes giving money one of the conditions of righteousness, in addition to prayers and zakah. Al Qurtubi comments, "Even despite the criticism addressed to the saying, its meaning remains correct, because it is implied by the verse itself, which reads' . . . to be steadfast in prayer and practice zakah.' It mentions zakah along with prayers, which means the words at the beginning of the verse '. . . to spend of your sustenance' refer to other payments, not included in the word 'zakah'.

Idan ba haka ba, wannan ayar za ta sami maimaitawa mara amfani.1

Otherwise, this verse would have unnecessary repetition.1

Babu wanda zai iya jayayya cewa kashewar da aka ambata a cikin ayar tana nufin kyautatawa ta nafila kawai, domin an saukar da ayar ne a matsayin martani ga yadda Yahudawa suka yi ruwa da tsaki ga al'adu da kaidojin ibada na zahiri, don a nuna abubuwan da ke cikin adalci na gaskiya. Saboda haka ayar ta ambaci abubuwan asali kawai, kamar yadda yake bayyana daga sauran abubuwan da aka ambata a cikin ayar: imani da God da Ranar Lahira, da tsayar da salla da bayar da zakka, da cika alkawari da yarjejeniya, da sauransu.

No one can argue that the spending mentioned in the verse refers merely to voluntary contributions, since the verse was revealed as a reply to the Jewish vogue for formality and ritualism, to show the elements of true righteousness. Thus the verse lists only basic elements, as is obvious from the other elements mentioned in the verse: believing in God and the Last Day, and practicing prayer and zakah, fulfilling pledges and contracts, etc. etc..

Abu 'Ubaid strongly rejects al-Dahhak's claim that this verse is abrogated because zakah abrogates every other sadaqah mentioned in the Qur'an. Abu 'Ubaid comments, "Such a very daring claim has no substance or supporting evidence. The words of God cannot be abrogated by people's claims. If al-Dahhak's claim were correct, a phrase in the verse, 'Practise zakah,' would have to have abrogated another phrase in the very same verse, 'spend out of your sustenance.' Such a thing is not possible!" Moreover, the verse gives information about the character of the righteous, and verses which give information relating to creed or basic beliefs are not subject to abrogation. Abu 'Ubaid reports from Ibn 'Abbas that "This verse was sent down in Madinah at the time when obligations, penalties, and other behavioural requirements were being revealed."3

Abu 'Ubaid strongly rejects al Dahhak's claim that this verse is annulled because zakah annuls every other sadaqah mentioned in the Qur'an. Abu 'Ubaid comments, "Such a very daring claim has no substance or supporting evidence. The words of God cannot be annulled by people's claims. If al Dahhak's claim were correct, a phrase in the verse, 'Practice zakah,' must have annulled another phrase in the very same verse, 'spend out of your sustenance.' Such a thing is not possible!"2 Moreover the verse gives information about the character of the righteous, and verses which give information relating to creed or basic beliefs are not subject to annulment. Abu 'Ubaid reports from Ibn 'Abbas that "This verse was sent dow in Madinah at the time when obligations, penalties, and other behavioral requirements were being revealed."3

Bayan an kwatanta ni'imar da Allah ke samarwa ga bil'adama, ciki har da gonaki masu trellis, dabino, hatsi, rumman, zaitun, da sauransu, Allah ya ce: "Ku ci daga 'ya'yansu idan sun yi 'ya'ya, amma ku bayar da haqqin da ya kamata a ranar girbi. Kuma kada ku yi almubazzaranci, domin Allah ba ya son masu almubazzaranci."4 Ana jayayya cewa wannan "haqqin da ya kamata" ya bambanta da zakkah bisa dalilai masu zuwa:

After describing the bounty God produces for mankind, including gardens with trelisses, dates, grains, pomegranates, olives, etc. God says "Eat of their fruits in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess, for God loves not the wasters."4 It is argued that this "proper due" is different from zakah on the following grounds:

A. Ayar ta Makka ce, kuma an saukar da ita tun lokaci mai tsawo kafin a wajabta 'ushr a lokacin Madina.

A. The verse is Makkan and it was sent long time before 'ushr was obligated during the Madinan period.

B. Ayar ta umarci a bayar da haƙƙin da ya dace a kan 'ya'yan itatuwa a ranar girbi. Wannan ba lokacin biyan zakka ba ne, domin ana biyan 'ushr bayan an tsaftace amfanin gona kuma an bushe shi.

B. The verse orders giving the due that is proper on fruits on the day of harvest. This is not the time of zakah payment, since 'ushr is paid after cleaning and drying of the produce.

C. Jumlar ƙarshe a cikin ayar "Kada ku ɓata ta hanyar wuce gona da iri..." ba ta dace da zakka ba, domin zakka adadi ne wanda Shari'a ta ƙayyade, kuma ba ya yiwuwa a yi almubazzaranci ko wuce gona da iri a cikinsa.5

C. The concluding sentence in the verse "Waste not by excess . . ." is inapplicable to zakah which is an amount defined by Shari'ah and unsusceptible to extravagance or excess.5

Duk wata da'awar cewa hakkin da aka ambata a cikin wannan ayar daga baya zakka ta soke shi ba za a iya tabbatar da ita ba, domin soke hukunci ba za a iya tabbatar da shi da yiwuwa kawai da da'awa ba. Ibn Hazm ya kara da cewa, "Duk da'awar soke hukunci ta wani mutum ba za a iya tabbatar da ita ba sai da nassi da ya danganta da Manzon Allah ﷺ. In ba haka ba, kowa zai iya da'awar soke kowace ayar ko kowace magana. Cewa wani nassi ya soke yana nufin cewa biyayya ga wannan nassi daga Allah ba ta wajaba ba. Wannan kuwa Mai Shari'a ne kadai zai iya yi."6

Muna da ingantattun hadisai da yawa da ke bayyana wajabcin bayar da zakka a kan raƙuma da dawakai. Al-Bukhari ya ruwaito daga Abu Hurairah cewa Annabi ﷺ ya ce: "Raƙumi wanda ba a bayar da haƙƙinsa ba zai zo a Ranar Tashin Alƙiyama yana da ƙarfi fiye da yadda ya taɓa kasancewa, yana tattaka mai shi da kofatunsa, kuma tumaki wanda ba a bayar da haƙƙinsu ba za su zo gaban mai su suna da ƙarfi fiye da yadda suka taɓa kasancewa, suna tattaka shi da kofatunsu kuma suna naushe shi da ƙahoninsu." Annabi ﷺ

We have several authentic sayings that describe the prescription of dues on camels and horses. Al Bukhari reports from Abu Hurairah that the Prophet (p) said, "Camels whose proper dues are not given appear on the Day of Resurrection against their owner the strongest they have ever been, trampling him with their hooves , and sheep whose proper dues are not given appear before their owner the strongest they have ever been, trampling him with their hooves and knocking him with their horns." The Prophet (p)

Ya kuma ƙara da cewa, "Daga cikin haƙƙoƙinsu shi ne a yi musu kiwo a lokacin da suka zo wurin ruwa [kuma a ba da wannan madarar sadaka]."11 A bayyane yake cewa jumlar ƙarshe ta hadisin tana tafiya ga raƙuma da tumaki duka, musamman ma saboda a cikin wani sigar hadisin da Muslim da Abu Dawud suka ruwaito, wannan jumla tana zuwa ne nan da nan bayan magana game da raƙuma.12 Lallai wannan jumla tana cikin hadisin ne, ba mai ruwaya ne ya ƙara ta ba. Al-Bukhari kuma ya ruwaito jumlar ƙarshe a kaɗaice, yana danganta ta da batun sharan gona a wani babi daban.13

adds, "One of their dues is to milk them when they come to water [and to give away that milk]."11 Apparently, the last sentence of the saying covers both camels and sheep, especially since in a version of the saying reported by Muslim and Abu Daud, the same sentence comes just after the talk about camels.12 It is obvious that this sentence is part of the saying and is not added by the narrator. Al Bukhari reports the last sentence alone in reference to sharecropping in another chapter.13

Nasa'i ya ruwaito daga Jabir, ya ce: "Manzon Allah ﷺ ya ce: 'Duk wanda ya mallaki raƙuma, shanu da tumaki, bai bayar da haƙƙinsu ba, za a tsayar da shi a kan wani fili a Ranar Alƙiyama saboda su, sannan dabbobin da ke da tafiya mai ƙarfi za su tattake shi, waɗanda ke da ƙaho kuma za su soke shi da ƙahonin su. A wannan Rana, babu wata daga cikinsu da za ta karya ko ta yanke ƙahonta.'" Suka ce: "Ya Manzon Allah ﷺ, menene haƙƙinsu?" Ya amsa: "Ba da namiji don hayewa, da ba da guga (mai ɗebo ruwa) don aron ruwa."

Akwai ingantaccen hadisi wanda ke tabbatar da haƙƙin baƙo a kan mai masaukinsa, daga Khuwailid bin 'Amr. Manzon Allah ﷺ ya ce: "Duk wanda ya yi imani da Allah da Ranar Lahira, to ya girmama baƙonsa. Haƙƙin baƙo shi ne a karɓe shi na yini ɗaya da dare ɗaya, kuma karimci ga baƙo shi ne a karɓe shi na kwana uku. Abin da ya wuce haka sadaka ce." Wannan yana nuna cewa girmama baƙo wajibi ne, domin yana da alaƙa da ainihin imani, musamman ganin cewa abin da ya wuce kwana uku ana ɗaukarsa sadaka.

We have correct saying that mandate a guest's right on a host from Khuwailid bin 'Amr. The Messenger of God (p) said, "He who believes in God and the Last Day must honor his guest. The guest's right is [to be hosted] one day and one night, and the kindness to the guest is [hosting him] three days. What is above that is a charity."21 This indicates that honoring one's guest is obligatory, since it is related to the essence of faith, especially since what is above three days is considered charity.

Wata magana daga 'Abdullahi bin 'Amr, "Jikinka yana da wani haƙƙi a kanka, idonka lallai yana da haƙƙi a kanka, baƙinka lallai suna da haƙƙi a kanka, kuma matarka lallai tana da haƙƙi a kanka."22 Haƙƙin baƙi an ƙara jaddada shi a wata magana daga Abu Hurairah, "Duk baƙon da ya bayyana a cikin kowane mutane, sannan ya kwana ba a ba shi abinci ba har safiya, yana da haƙƙin ɗaukar abin da abincinsa zai kai, ba tare da laifi ba."23 Al Miqdad bin Ma'dikarib ya ruwaito cewa Manzon Allah ﷺ ya ce, "Idan mutum ya karɓi baƙo, baƙon ya tashi da safe yana cikin rashi, to taimako da goyon bayan baƙon wajibi ne ga kowane Musulmi, har sai baƙon ya ɗauki daga hatsi da dukiyar mai masaukin baƙi abin da ya isa abincin dare,"24 da kuma "Abincin dare ga baƙo wajibi ne a kan kowane mai masaukin baƙi Musulmi. Wanda yake da baƙi a gidansa, bai ba su abinci ba, to yana kan shi bashi."25 Ibn Hazm ya ce, Muslim ya ruwaito daga 'Uqbah bin 'Amir, "Mun tambayi, 'Ya Manzon Allah ﷺ, kana aiko mu da wasu manufofi, mu kwana a matsayin baƙi wajen wasu mutane, amma ba sa ba mu abinci, to me kake gani?' Manzon Allah ﷺ ya amsa, 'Idan kun kwanta a gidajen wasu mutane, suka ba ku abin da ya dace da baƙi, to ku karɓa, amma idan ba su yi ba, to ku ɗauki daga gare su haƙƙin baƙo wanda ya wajaba a kansu.'" Ibn Hazm ya ƙara da cewa al Bukhari ya ruwaito daga 'Abdurrahman bin Abu Bakr, "Sahabban al Suffah mutane ne matalauta. Annabi ﷺ ya ce, 'Wanda yake da abinci ga mutum biyu, sai ya ɗauki na uku tare da shi. Wanda yake da abinci ga mutum huɗu, sai ya ɗauki na biyar, kuma wanda yake da abinci ga mutum biyar, sai ya ɗauki na shida tare da shi,' ko kuma abin da Annabi ﷺ ya faɗa. Saboda haka, Abu Bakr ya kawo gida mutum uku, Manzon Allah ﷺ kuma ya kawo goma." Waɗannan maganganu sun nuna ba tare da wata shakka ba cewa akwai haƙƙi mai ƙarfi a kan dukiyar mai masaukin Musulmi, har ya kai ga cewa idan ba a ba da wannan haƙƙi ba, ana kiran dukkan al'ummar Musulmi su taimaki baƙo ya samu haƙƙinsa. A bayyane yake cewa wannan haƙƙi ba zakka ba ce. Baƙo na iya zuwa a kowane lokaci, alhali kuwa ana wajabta zakka a lokuta ƙayyadaddu. Ibn Hazm ya ce: "Bayar da abinci ga baƙo wajibi ne a kan dukkan Musulmi, na birni ko na ƙauye, masani ko jahili; dare ɗaya saboda adalci da kwana uku saboda alheri; abin da ya wuce haka ba wajibi ba ne, ko da yake ana ƙarfafa shi. Idan mai masauki ya hana baƙo wannan haƙƙinsa, baƙon yana da 'yancin ya karɓe shi da ƙarfi ko ta hanyar kotu."

Kur'ani yana yin gargadi mai tsanani ga waɗanda ba sa taimakon wasu. Allah ya ce: "Don haka kaiton masu sallah, waɗanda suke sakaci da sallarsu, waɗanda suke yin riya, kuma suke hana taimakon abin da ake buƙata."30 Abu Dawud ya ruwaito daga Ibn Mas'ud cewa: "Mun fahimci taimakon makwabta a zamanin Manzon Allah ﷺ da cewa shi ne ba da kwano da tukunyar girki aro."31

The Qur'an severely warns those who do not extend help to others. God says, "So woe to the worshipers who are neglectful of their prayers, those who want but to be seen by people, but refuse to extend even neighborly help."30 Abu Daud reports from Ibn Mas'ud, "We understood extending neighborly help at the time of the Messenger of God (p) to mean lending the bucket and the cooking pot."31

Ƙarɓar waɗannan ƙananan hidimomi wajibi ne, domin Alƙur'ani ya ce "kaico" ga waɗanda suka ƙi yin su, yana sanya hakan daidai da sakaci da salloli ko son a gani da mutane.

Extending these small services is obligatory, because the Qur'an says "woe" to those who refuse to do it, equating it with neglecting prayers or loving to be seen by people.

Ba za a iya ba da irin wannan gargaɗi mai tsanani ba idan wannan aikin ba wajibi ba ne. Babu shakka, bayar da wannan taimako ba ya cikin zakka, don haka dole ne ya zama wani wajibi da aka ƙara. Ibn Hazm ya ruwaito daga Ibn Mas'ud cewa: "'Bayar da taimakon maƙwabta' shi ne bayar da abin da mutane ke aro daga juna, kamar gatari, tukwanen girki, da makamantan abubuwa."32 Ya ruwaito cewa Ibn 'Abbas ya bayyana "taimakon maƙwabta" da cewa: "Ba da aro na kayan gida," kuma a wata sigar: "Ba da aro na abubuwa."33 Ibn Hazm kuma ya ruwaito daga 'Ali34 da Umm 'Atiyyah cewa: "Taimako ne a al'amuran gida wanda mutane kan musayar sa."35 Ya ruwaito kuma cewa Ibn 'Umar ya bayyana ƙin bayar da taimakon maƙwabta da cewa: "Ƙin bayar da haƙƙin da ya wajaba a cikin dukiya." Ibn Hazm ya ƙara da cewa: "Wannan ya dace da abin da aka ambata a baya, da kuma ra'ayoyin 'Ikrimah, Ibrahim, da wasu. Ba a san cewa wani daga cikin Sahabbai ya saɓa wa wannan ba."36

Such a severe warning cannot be given if this action were not obligatory. No doubt, extending such help is not included in zakah, so it must be an added obligation. Ibn Hazm reports from Ibn Mas'ud, "'Extending neighborly help' is giving what people used to borrow from each other, like the axe, the cooking pots, and similar things."32 He reports that Ibn 'Abbas explains "neighborly help" as "Lending household things," and in another version "Lending things."33 Ibn Hazm also reports from 'Ali34 and Umm 'Atiyah, "It is the help in household matters that is usually exchanged by people."35 He also reports that Ibn 'Umar explains refusing to extend neighborly help as "The refusal to give the right due on wealth." Ibn Hazm adds, "This is consistent with what is mentioned earlier and with the views of 'Ikrimah, Ibrahim, and others. It is not known that any of the Companions disagreed on this matter."36

Akwai nassoshi da yawa waɗanda ke umurni sosai cewa Musulmi su yi haɗin kai wajen aikin alheri, da taimakon juna, da goyon bayan juna, kuma su nuna tausayi a tsakaninsu. Akwai nassoshi da ke wajabta ciyar da mabukata a matsayin wajibi da ke bin 'yan'uwantaka, imani da addini. God Ya ce, "Kuma ku taimaki juna bisa aikin alheri da takawa, kuma kada ku taimaki juna bisa zunubi da zalunci."37 Ya siffanta muminai da "masu tausayi a tsakaninsu."38 Ya kuma bayyana hanyar da mutum zai bi don ya cancanci lada daga God: "Amma bai shiga hanya mai wahala ba. Kuma me zai sanar da kai menene hanya mai wahala? 'Yanta bawa, ko ciyarwa a ranar yunwa, ga maraya mai dangantaka, ko ga miskini wanda ya kwanta a turɓaya. Sa'an nan ya kasance daga waɗanda suka yi imani, suka yi wasiyya da haƙuri, kuma suka yi wasiyya da tausayi. Waɗannan su ne abokan dama."39 "Ku ba mai zumunci haƙƙinsa, da mabukaci, da matafiyi,"40 da "ku kyautata wa iyaye, da masu zumunci, da marayu, da mabukata, da maƙwabci mai kusa, da maƙwabci baƙo, da abokin zama a gefenka, da matafiyi, da abin da hannayen dama naku suka mallaka."44

There are several texts which overwhelmingly dictate that Muslims must cooperate in good doing, solidarity, and mutual help and support, and have mercy among themselves. There are texts that obligate feeding the indigent as a duty implied by brotherhood, faith and religion. God says, "And help ye one another in righteousness and piety, but help ye not one another in sin and rancor."37 He describes the believers as "Compassionate amongst each other,"38 and describes the path that one must follow to deserve reward from God: "But he hath made no haste on the path that is steep (and narrow), and what will explain to thee the path that is steep? It is freeing the bondsman, or giving food on a day of privation, to the orphan with claims of relation, or to the indigent down in the dust. Then will he be of those who believe and enjoin patience (constancy and self restraint), and enjoin deeds of kindness and compassion. Such are the companions of the right hand."39 "And render to the kindred their due rights, and also to those in want and to the wayfarer,"40 and "and to good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer, and what your right hands possess."44

Ayoyi da yawa suna kwadaitar da mutane su ciyar da mabukata, suna ɗaukar wannan aikin alheri a matsayin alamar imani, kuma rashin yinsa a matsayin alamar kafirci da musun Lahira, kamar yadda Allah ya ce: "Shin ka ga wanda ke ƙaryata Ranar Sakamako? To, wannan ne wanda yake korar maraya da tsawa, kuma ba ya kwadaitar da ciyar da miskini."42

A cikin littafinsa al-Muhalla, Ibn Hazm ya tabbatar da cewa, baya ga zakka, akwai wasu haƙƙoƙin kuɗi (na dukiya) da ake bin masu hannu da shuni. Ya kawo hujjoji da dama, yana kuma kawo ayoyi daga Alƙur'ani, hadisai daga Sunnah, da maganganun Sahabbai da Tabi'ai, sannan ya kammala da cewa: "Allah ya wajabta wa masu wadata na kowane gari su kula da matalauta na cikin garin nan gaba ɗaya. Idan kuɗaɗen zakka ba su isa ba, kuma babu dukiyar fai'i da za a iya amfani da ita, to dole ne gwamnati ta tilasta wa attajirai su ciyar da matalauta. Dole ne a sami tanadi na abinci, da tufafin hunturu da na bazara, da matsuguni da zai kare su daga ruwan sama, zafi, rana, da idanun masu wucewa." Hujjarsa ta tafi kamar haka:

In his al Muhalla, Ibn Hazm strongly supports the view that besides zakah, there are other financial dues. He provides several arguments and quotes from the Qur'an, Sunnah, Companions, and Followers, and concludes, "God ordains the rich of each city to take complete care of the poor in that city. If zakah proceeds are not sufficient and there is no available fai' to be used, the government must force the wealthy to spend on the poor. There must be assignments for food, clothes for winter and summer, and shelter that protects them from rain, heat, sunshine, and the eyes of passers-by." His argument goes as follows:

A. Daga Alƙur'ani, Allah Ya ce, "Ka ba mai zumunta haƙƙinsa, da miskini, da matafiyi,"48 da kuma "Ku kyautata wa iyaye, da masu zumunta, da marayu, da mabukata, da maƙwabci mai kusanci, da maƙwabci baƙo, da abokin zama a gefenka, da matafiyi, da abin da hannayenku na dama suka mallaka."50 Don haka Allah Ya wajabta haƙƙi ga mabukaci da matafiyi tare da haƙƙin mai zumunta, kuma Ya umarci kyautatawa ga iyaye, masu zumunta, mabukata, maƙwabta, da bayi. Kyautatawa tana buƙatar kula da bukatun jikinsu. Ƙin yin irin wannan kulawa babu shakka laifi ne kuma zunubi. A wata aya kuma, Allah Ya bayyana dalilin shiga Wuta: "Me ya kai ku cikin Wuta? Za su ce, 'Ba mu kasance daga masu salla ba, kuma ba mu kasance daga masu ciyar da miskini ba'."51 Allah, a nan, Ya haɗa ciyar da mabukata da sallolin farilla.

A. From the Qur'an God says, "And render to the kindred their due right, and also to those in want and to the wayfarer,"48 and "And do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer, and what your right hands possess."50 Thus God imposes a due to the indigent and the wayfarer along with the right of the kindred, and prescribes good doing to parents, kinsfolk, needy, neighbors, and slaves. Good doing requires taking care of their physical needs. Refusing to take such care is undoubtedly wrong and sinful. In another verse God explains the reason for dwelling in Hell: "What led you into Hellfire? They will say, 'We were not of those who prayed, nor were we of those who fed the indigent'."51 God, here, associates feeding the needy with obligatory prayers.