Ina ganin mai karatu ya fahimci yanzu cewa zakka tsari ne na musamman, wanda babu wata doka ta Allah ko ta mutum da ta taba kafa irinsa. Tsari ne da ya haɗa tattalin arziki, al'umma, siyasa, ɗabi'a da addini tare.

I believe the reader realizes by now that zakah is a unique system, unprecedented by any divine or man-made laws. It is a financial, economic, social, political, moral, and religious blend.

Yana da haraji na kuɗi wanda aka ƙayyade a fili, wanda ake sanyawa a kan kai wani lokaci, kamar zakkar fidda kai, kuma wani lokaci a kan dukiya da samun kuɗin shiga. Saboda haka yana wakiltar kwararar albarkatu ta dindindin kuma marar katsewa zuwa baitul-mali na Jihar Musulunci, wanda aka keɓe don 'yantar da maza da mata daga kangin buƙata da biyan bukatunsu na tattalin arziki. Yana yaƙi da tara dukiya da ajiye ta a gefe, ba tare da sanya ta cikin yawo da saka hannun jari ba. Tsari ne na zamantakewa, domin zakka tana kare daidaikun mutane daga nakasa, hatsari da masifu. Tana cika burin ɗan Adam na haɗin kai da taimakon juna a cikin al'umma, inda masu hali ke taimakon marasa hali, masu ƙarfi ke ɗaukar masu rauni, kuma masu wadata ke ba matalauta da matafiyi. Tazarar da ke tsakanin mawadata da matalauta tana raguwa, kuma abubuwan hassada, girman kai da ƙiyayya suna raguwa. Bugu da ƙari, tsarin zakka yana taimakon masu gyara da masu sasanta rikici da kuɗi domin su ci gaba da gudanar da waɗannan manyan ayyuka, don cika manufofin zamantakewa da ɗabi'a masu daraja na zakka.

It is a well-defined financial tax imposed on heads sometimes, like zakah of al fitr, and other times on capital and income. Thus it represents a permanent and continuous flow of resources to the public treasury of the Islamic state, devoted to liberating men and women from the bondage of need and fulfilling their economic necessities. It fights accumulation of wealth and hoarding it away from circulation and investment It is a social system because zakah secures individuals against disability, accidents, and catastrophes. It realizes humanistic aspirations of social solidarity and cooperation, in which the haves help the have-nots, the strong carry the weak, and the rich give the indigent and wayfarer. The distance shrinks between the rich and the poor, and elements of jealousy, vanity, and hatred are diminished. Moreover, the zakah system financially aids reformers and mediators of disputes to carry on such great missions in order to fulfill the noble social and moral objectives of zakah.

Yana kuma da alaƙa da siyasa, domin ƙa'idar zakka wani ɓangare ne na gwamnati. Gwamnatin Musulunci tana ɗaukar cikakken nauyin karɓa da raba zakka bisa ƙa'idodin adalci, da kuma naɗa ma'aikatan da ake buƙata. Haka kuma, wasu rukunan rabon zakka ba za su iya yanke hukunci a kansu ba sai gwamnati, kamar sulhunta zukata, da kuma gabaɗaya kason da ake kashewa "a hanyar Allah." Tana da manufa ta ɗabi'a, domin babban makasudin zakka shi ne tsarkakewa da wanke zukatan masu arziki daga son kai da sha'awar tara dukiya. Tana nufin horar da masu arziki su sadaukar da kansu da bayar da gudummawa ga jin daɗin sauran mutane. Zakka takobi ne a kan hassada da girman kai. Tana nufin sa 'yan'uwantaka da soyayya su yi nasara a tsakanin dukkan mutane cikin al'umma.

It is political as well, because the institution of zakah is part of the state. The Islamic government takes full responsibility for collecting and distributing zakah according to the principles of justice, and to appoint necessary personal. Additionally, some categories of distribution can only be decided by the state, such as heart reconciliation and, in general, the share spent "in the way of God." It has a moral purpose because the very objective of zakah is to cleanse and purify the souls of the rich from selfishness and desire for accumulation. It aims to train the rich to sacrifice and to contribute to the welfare of other people. Zakah is a sword against jealousy and vanity. It aims at making brotherhood and love prevail among all people in the society.

Da farko, zakkah ibada ce ta addini, domin bayar da zakka yana kafa ginshiƙi mai muhimmanci na Musulunci. Yana ɗaya daga cikin muhimman sifofin ibada da maza da mata ke biyayya ga Allah da shi. Haka kuma, wasu daga cikin kashe-kashen zakka suna da alaƙa kai tsaye da ci gaban addini: yada Musulunci ga dukkan mutane, da kuma kwantar da zukata ga Musulunci, ko zukatan sababbin musulmi ne ko na waɗanda ake sa ran za su musulunta. Kashe zakka "a hanyar Allah" yana nufin sanya kalmar Allah ta zama mafi daukaka - wannan manufa ta addini tana da girma ƙwarai.

Before all, it is a religious worship, for performing zakah establishes an essential pillar of Islam. It is one of the basic forms of worship through which men and women obey God and please Him. Additionally, some of its expenditures deal directly with the progress of religion: making Islam know to all people, and reconciling hearts to Islam whether they are hearts of new or prospective converts. The spending of zakah "in the way of God" aims at making the word of God supreme - what a glorious religious objective.

A ƙarshe, zakka kaɗai hujja ce bayyananna cewa wannan addini daga Allah yake. Domin Muhammadu (ﷺ), mutum mara iliminsa daga cikin al'umma mara ilimi kuma mai koma baya, da ba zai taɓa tunanin irin wannan tsari na musamman kuma mai adalci da kansa ba, tare da dukkan bayanai da albarkatun da zai iya tara wa, sai dai idan yana saukowa daga wurin Allah ayah bayan ayah, a matsayin shiriya ga dukkan ɗan adam, sai dai idan Mafi Sanin Komai ne ya koya masa. Hakika, ni'imomin Allah ga Muhammadu (ﷺ) da ga dukkan ɗan adam suna da girma ƙwarai.

Lastly, zakah alone is bright evidence that this religion is from God, for Muhammad (p), an illiterate man from an illiterate and backward society, could never have thought of such a unique and just system on his own, not with all the information and resources he could muster, if it were not descending from God verse after verse, as a guidance to all human beings, if it were not taught to him by the Most Knowledgeable. Indeed, the bounties of God on Muhammad (p) and on all humanity are magnificent.

Wannan tsari na musamman na zakah, wanda yawancin Musulmi ba su fahimce shi ba kuma sukan aiwatar da shi ba daidai ba, yana samun masu sha'awa daga cikin marubuta wadanda ba Musulmi ba, wadanda suka yi nazari a kansa suka kuma bayyana ra'ayinsu a kai. A cikin littafinsa The Preaching of Islam, Thomas Arnold ya bayyana wasu daga cikin ibadun Musulunci, musamman aikin Hajji, sannan ya ci gaba da magana kan zakah: "Baya ga shari'ar Hajji, muna ganin aiwatar da zakah wata wajibi ce ta asali wadda ke tunatar da kowane Musulmi aya ta Allah, 'Mumunai 'yan'uwan juna ne kawai,' wanda akida ce ta addini da ake cimmawa sosai a cikin al'ummar Musulunci ta hanyar da ta ba mu mamaki duka. Ana ganinta a cikin dukkan ayyukan jinkai ga 'yan'uwan Musulmi, ba tare da la'akari da kabila, jinsi, launi ko asali ba. Musulmi yana zama memba cikin dangantakar masu imani nan take kuma yana samun matsayi daidai da sauran Musulmi." Lloyd Rouch ya ce, "Na samu a Musulunci mafita ga manyan matsalolin zamantakewa guda biyu da ke damun tunanin duniya. Na farko yana cikin maganar Alkur'ani, 'Mumunai 'yan'uwan juna ne guda ɗaya kawai.' Wannan shi ne mafi kyawun ka'idar gurguzanci. Na biyu shi ne wajibcin zakah a kan kowane mai dukiya, da kuma barin talakawa su karbe ta da karfi idan masu arziki suka ki biyan ta da radin kansu, kuma wannan shi ne maganin rashin dokoki."2

This unique system of zakah, which is misunderstood and often badly applied by many Muslims, finds admirers among non-Muslims writers who have studied it and given their opinions about it. In his book The Preaching of Islam, Thomas Arnold describes some of the rites of Islam, especially pilgrimage, and then goes on to speak about zakah: "Besides the institution of pilgrimage, we find the performance of zakah another basic obligation which reminds every Muslim of the verse of God, 'Believers are but one brotherhood,' which is a religious ideal realized magnificently in Islamic society in such a way that surprises all of us. It is seen in all acts of tenderness toward fellow Muslims, regardless of race, sex, color, or ancestry. A Muslim becomes a member in the bond of believers and immediately takes his place equal to other Muslims." Lloyd Rouch says, "I find in Islam the solution of the two major social problems that occupy the minds of the world. The first is in the statement of the Qur'an, 'Believers are but one single brotherhood.' This is the most beautiful principle of socialism. The second is the obligation of zakah on every wealthy person and allowing the poor to take it by force if the rich refuse to pay it voluntarily, and this is the cure for anarchy."2

Muhammad Kurd 'Ali ya nakalto wani marubuci baƙo yana cewa game da zakka, Wannan haraji,ban da kasancewarsa wajibi na addini da ake buƙata daga kowa, tsari ne na zamantakewa kuma tushen samun kuɗi ga ƙasar Muhammadiyya, wanda ake amfani da shi wajen samarwa da wadatar da talakawa ta hanya mai tsari da madaidaiciya, ba tare da wani son rai ko bautar da kai ba. Ba abu ne na lokaci-lokaci ba a rayuwar al'ummar Musulunci. Wannan tsari mai ban mamaki Musulunci ne ya kafa shi a karon farko a tarihin ɗan Adam. Wannan haraji, zakka, wanda ake wajabta wa masu mallakar ƙasa, 'yan kasuwa da attajirai domin a kashe shi ga mabukata, matalauta da nakasassu, ya rushe shingayen da ke raba al'umma zuwa azuzuwa, kuma ya haɗa al'ummar Musulunci zuwa rukuni ɗaya na zamantakewa bisa adalci. Ta haka tsarin Musulunci ya tabbatar da cewa ba ya ginuwa bisa ƙiyayya ko son kai ba."3 Muhammad 'Ali ya kuma nakalto wani sanannen masanin gabashin Faransa, Massignon, yana cewa "Wannan addinin Musulunci yana da ikon tsayawa tsayin daka wajen tabbatar da ƙa'idar daidaito, ta hanyar wajabta zakka a kan kowane mutum, a biya ta cikin baitul-mali na jama'a, da kuma yaƙar lamuni na riba da haraji kai tsaye waɗanda yawanci ake sanyawa kan abubuwan buƙata. A lokaci guda kuma, wannan addini yana goyon bayan mallakar mutum da jari na kasuwanci. Ta haka Musulunci ya sake tsayawa a tsakiya, yana daidaituwa tsakanin ra'ayoyin jari-hujjar 'yan bourgeois da kwaminisanci na Bolshevik."4

Bayan an ambaci maganganun masu bincike daga cikin Turawa, za mu kawo wasu 'yan maganganu daga marubuta Musulmi game da zakka. Muhammad Rashid Rida, a cikin bayaninsa na Alkur'ani, ya lura da cewa:

After quotations from orientalists, we give a few quotations from Muslim writers about zakah. Muhammad Rashid Rida, in his explanation of the Qur'an notes:

A cikin wajabta zakka, Musulunci ya bambanta da dukkan addinai da dokoki, kamar yadda yawancin marubuta daga asali daban-daban suka yarda. Idan Musulmai za su kafa wannan rukuni na addininsu kawai, babu talaka ko mabukaci ko mutanen da ke fama da bashi da za su taɓa wanzuwa a cikin al'ummominsu.

In imposing zakah, Islam is distinct from all religions and legislations, as confessed by most writers of many origins. If Muslims would only establish this pillar of their religion, no poor or needy or persons under pressure of debts would ever exist in their societies.

Abin takaici, Musulmai da yawa sun yi sakaci da wannan wajibci, kuma saboda haka sun cutar da addininsu da al'ummarsu. Har suka zama mafi munin dukkan al'ummai a fannin siyasa da kuɗi, har ma sun rasa iko da ƙasashensu, suka zama masu dogaro da wasu al'ummai, har ma a ilimin 'ya'yansu. Yara Musulmai a yau ana koya musu ne a makarantun mishan na Kiristoci, ta haka suke ɓacewa daga al'ummarsu, su zama bayin baƙi. Idan aka tambaye su, "Me yasa ba ku kafa makarantunku da kanku masu inganci sosai ba, maimakon aika 'ya'yanku makarantun mishan?" sai su amsa, "Ba mu da kuɗin yin hakan." Amma a gaskiya, ba su da kishi, ba su da hankali, ba su da niyya ta aiwatar da addininsu. Suna kuma ganin da idanunsu yadda wasu mutane ke kashe kuɗi wajen ɗaukar nauyin makarantu da ƙungiyoyin agaji da na siyasa. Don haka ina yi wa waɗannan Musulmai da suka rasa addininsu, don haka lallai sun rasa rayuwarsu ta duniya, gargaɗi. Allah yana cewa: "Waɗanda suka manta da Allah, Shi ma zai sa su manta da kansu, waɗannan su ne fasiqai." Waɗanda ke kira ga gyaran al'ummomin Musulmai sun zama wajibi su fara da ceton ragowar addini da mutunci, ta hanyar kafa ƙungiyoyi don tattara zakka da raba ta bisa ga Shari'a. Dole ne su fahimci cewa rabon 'yantar da bayi dole ne a yi amfani da shi wajen 'yantar da mutanen da ke shan wahala daga mulkin mallaka idan babu wanda ke cikin bautar bauta, kuma rabon "a hanyar Allah" dole ne a yi amfani da shi wajen sake kafa tsarin Musulunci ta hanyar jihadi mai daraja, wanda ke kare Musulunci daga harin kafirai. Dole ne su kashe kuɗi wajen kira zuwa ga Musulunci da kare dabi'unsa ta hanyar rubutu da magana, idan kariya da makami ba ta yiwuwa. Dole ne mu fahimci cewa idan dukkan Musulmai, ko mafi yawansu, suka biya zakka suka kashe ta bisa ga inda aka tanadar mata, hakan zai isa wajen maido da daukakar Musulunci, da kwato abin da baki suka sace daga kasar Musulmai, da kuma kubutar da Musulmai daga bautar kafirai. Wannan ba zai yiwu ba sai da kashi goma ko kwata na kashi goma daga dukiyar da masu arziki suka mallaka. Muna gani da idanunmu cewa mutane da yawa da ke mulki a kasashen Musulmai suna kashe fiye da haka domin kasashensu da akidunsu, ko da yake Ubangijinsu bai wajabta musu hakan ba.7