Ga wa wanda za a biya? Malamai sun yarda cewa ana biyan sa ga matalauta, saboda faɗin Annabi ﷺ: "Ku wadatar da su a wannan rana." Sun saba kan ko ya halatta a ba matalautan Ahl al-Dhimma. Mafi yawan malamai sun tabbatar da cewa ba ya halatta a ba su, yayin da Abu Hanifa ya ce yana halatta.

To whom is it to be paid? They agreed that it is to paid to the poor, because of the saying of the Prophet (God’s peace and blessings be upon him), “Make them free from want on this day”. They disagreed whether it is permissible for the poor of the Ahl al-Dhimma. The majority maintain that it is not permitted for them, while Abu Hanlfa said 'that it is permissible.

Dalilin rashin jituwarsu shi ne ko cancantar karɓar ta tana tushe ne ga talauci kaɗai, ko kuma talauci tare da kasancewa Musulmi. Waɗanda suka ce talauci tare da kasancewa Musulmi ne, ba su halatta ta ga ahlu-zimma ba, yayin da waɗanda suka ce talauci kaɗai ne, sun halatta ta a gare su. Wani rukuni kuwa ya sanya sharadin cewa ahlu-zimma su kasance malamai masu zaman kaɗaici. Sai dai malaman Musulunci sun yarda baki ɗaya cewa zakkar dukiya ba ta halatta ga ahlu-zimma ba, saboda faɗin Annabi ﷺ: "Sadaka ce da ake karɓa daga masu arzikinsu, a raba wa talakawansu."

The reason for their disagreement is whether the basis for its entitlement is poverty alone, or it is poverty as well as being a Muslim. Those who maintained that it is poverty as well as being Muslim did not permit it for the dhimmiyun, while those who maintained that it is poverty alone permitted it for them. One group, however, stipulated for the Ahl al-Dhimma that they be monks.The Muslim jurists agreed unanimously, however, that the zakat on wealth is not permitted for the Ahl al-Dhimma, because of the saying of the Prophet (God’s peace and blessings be upon him): “It is a sadaqa acquired from their rich and bestowed on their poor”.