Ɗaya daga cikin haƙƙoƙin amfani da dukiya shi ne kashewa. Kashe dukiya yana nufin bayar da ita ba tare da wani abu a madadinta ba, amma bayar da dukiya saboda wani abu a madadin ba ana kiransa kashewa (Infaq) ba. Allah (SWT) ya ce:

One of the rights of disposal is spending. Spending a property means granting it without return, while granting a property for something in return is not called spending (Infaq). Allah (swt) says:

"Ku ciyar a hanyar Allah" [Al-Baqarah: 195] Ya (SWT) ce:

“Spend in the way of Allah” [Al-Baqarah: 195] He (swt) said:

"Kuma daga abin da Muka azurta su da shi, suna ciyarwa" [Al-Baqarah: 3] Ya kuma ce (SWT):

“And of that which We provided to them, they spend” [Al-Baqarah: 3] He (swt) also said:

"Bari wanda yake da iko ya ciyar, ya ciyar da abin da Allah Ya ba shi da kyau" [At-Talaq: 7],

“Let the one who is able to spend, spend the best He can” [At-Talaq: 7],

Musulunci yana bin tafarkinsa na musamman, don haka ya bayyana hanyoyin kashe dukiya (Infaq) ya kuma sanya sharuɗɗa ga waɗannan hanyoyi. Bai bar mai mallakar dukiya cikin 'yanci ba, har ya iya kashe dukiyarsa yadda ya ga dama. Maimakon haka, ya ƙayyade hanyar amfani da dukiyarsa, duka a lokacin rayuwarsa da bayan mutuwarsa.

Islam follows its own way, so it defined the ways of spending (Infaq) and put checks for these ways. It did not leave the property owner free in his disposal, in a way that He can spend his property as He likes. It rather determined the way of disposal of his property both during his life and after his death.

Yadda mutum ke zubar da dukiyarsa ta hanyar mika mallakarta ga wani ba tare da samun wani abu a madadinta ba, hakan na iya kasancewa ta hanyar bayar da ita ga mutane, ko kuma ta hanyar kashe ta a kan kansa da kuma kan waɗanda yake da alhakin ciyar da su. Kashewar na iya faruwa a lokacin rayuwarsa, kamar bayarwa, kyauta, sadaka, tallafin kuɗi da nafaqah. Haka kuma yana iya faruwa bayan mutuwarsa, kamar wasiyya. Musulunci ya shiga cikin wannan kashewa, ta yadda ya hana Musulmi bayar da wani abu ko kyauta ga abokan gaba a lokacin yaƙi, a cikin duk abin da zai ƙarfafa su a kan Musulmi. Ya ma hana Musulmi ba da sadaka ga abokan gaba a irin wannan yanayi. Haka kuma Musulunci ya hana Musulmi yin bayarwa, gudummawa ko kyauta sai dai idan ya riƙe wa kansa da iyalansa abin da zai biya musu buƙatunsu ya kuma kiyaye su daga dogaro ga wasu. Idan ya yi akasin haka, to bayarwarsa da kyautarsa za a soke ta. Manzon Allah ﷺ ya ce: "Mafi kyawun sadaka ita ce wadda ba ta barin ka cikin buƙata, kuma ka fara da bayar da sadaka ga waɗanda kake ciyarwa (ta fuskar kuɗi)." Bukhari ne ya ruwaito shi daga Abu Hurairah. Ad-Darimi ya ruwaito daga Jabir ibn Abdullah cewa ya ce: "Sa'ad da muke tare da Manzon Allah ﷺ, wani mutum ya zo wurinsa, yana riƙe da wani yanki na zinariya mai kama da ƙwai, wanda ya samu a ɗaya daga cikin yaƙe-yaƙe." Ahmad ya ce, yana daga cikin ma'adinai, kuma hakan gaskiya ne. Mutumin ya ce: "Ya Manzon Allah, ka karɓe shi daga gare ni a matsayin sadaka. Don Allah, ba ni da wata dukiya sai shi." Annabi ﷺ ya juya fuskarsa daga gare shi. Sai mutumin ya zo daga hagu na Annabi ﷺ, ya faɗi kamar yadda ya faɗa a baya, sannan ya zo daga gaban sa ya sake maimaita shi. Sai Annabi ﷺ ya ce cikin fushi: "Ka bar ni in karɓe shi," sannan ya jefar da shi ta yadda idan ya same shi da zai cutar da shi ko ya raunata shi, sannan ya ce: "(Me ya sa) ɗayanku yake ba da dukiyarsa sadaka da gangan, alhali ba shi da wani abu sai ita, sannan ya zauna yana roƙo daga mutane?" Lalle sadaka tana fitowa daga wadatar zuci. Ka karɓi taka, don ba mu da buƙatarta.’ Mutumin ya karɓi dukiyarsa.”’ Wadatar zuci da mutum yake barin wa kansa da iyalinsa ita ce wadda take biyan buƙatunsu na asali; wato abincin da suke ci, tufafi, gida, tare da abubuwan jin daɗi waɗanda ake ɗauka a matsayin wajibi a gare shi bisa ga matsayin rayuwarsa da aka saba da shi. Wannan shi ne adadin dukiyar da take gamsar da shi bisa ga matsayin rayuwa da aka sani a wurin mutane irinsa. Ana auna wannan bisa ga buƙatunsa da aka saba da su, tare da kiyaye matsayin rayuwar da shi, iyalinsa da mutane irinsu suke ciki. Dangane da abin da Allah (SWT) ya ce:

The individual’s disposal of his property through transmitting his ownership to another person without return, could be through giving it to people or through spending it upon himself and upon those He is responsible to support them financially. Spending could be done during his life, like granting, gifting, charity, financial support and Nafaqah. It could also be after his death, like the will. Islam intervened in this spending, in such a way that it prevented the Muslims from granting or a gift given to the enemy, in case of war, in anything that strengthens them against Muslims. It even prevented Muslims from giving charity to the enemy in that case. Islam also prevented the Muslim from giving grants, donations or gifts unless He keeps for himself and for his family that which keeps them satisfied and free from dependency upon others. If He did otherwise, then his gift and grant would be cancelled. The Messenger of Allah (pbuh) said: “The best charity (is) that which leaves you not needy, and you start by giving charity to those whom you (financially) support”, narrated by Bukhari from Abu Hurairah. Ad- Darimi narrated from Jabir ibn Abdullah that He said: “While we were with the Messenger of Allah (pbuh) a man came to him, holding an egglike piece of gold, which He gained in one of the battles. Ahmad said, it was in one of the mines, which is true. The man said, ‘O Messenger of Allah, take it from me as charity. By Allah I have no property other than it.’ The Prophet (pbuh) turned his face away from him. Then the man came from the left of the Prophet, and said as before, then He came from the front of Him and repeated it again. The Prophet (pbuh) then said angrily, ‘Let me have it’, and He threw it at Him in such a way that if it had touched Him it would have hurted or wounded him, and said ‘(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people? Indeed charity is out of sufficiency. Take yours, for we have no need for it.’ The man took his property.”’ The sufficiency which the person leaves for himself and his family is that which meets their basic needs; that is the foodstuff, dress, home including the luxuries which are considered necessary for Him according to his usual standard of living. That is the amount of property which satisfies Him according to the usual standard known amongst people of his like. This is assessed according to his usual needs, maintaining the standard of living at which he, his family and similar people live. In regard with what Allah (swt) says:

...amma suna ba su fifiko a kan kansu, ko da yake talauci ne rabonsu.” [Al-Hashr: 9],

...but prefer (the Emigrants) over themselves, though poverty was their lot.” [Al-Hashr: 9],

Wannan ba yana nufin ko da sun kasance cikin talauci kamar yadda mutum zai iya zato ba. Yana nufin, ko da sun kasance suna da buƙatar fiye da abubuwan da suke bukata na asali. Shaidar haka ita ce Annabi ﷺ ya bayar da sadaka ga waɗanda ke cikin talauci, kuma bai hana bayar da sadaka ba sai ga waɗanda ba su da buƙatar dukiya. Kalmar Khasasa a cikin ayar, a harshen Larabci, tana da alaƙa da Khasas na gida, wato gibi ko buɗaɗɗun wuraren da ke cikinsa. Don haka dukkan ayar ita ce:

This does not mean that even if they were in poverty as it might be thought. It rather means, even if they had a need for more than their basic needs. The evidence for that is that the Prophet (pbuh) gave charity for those who were in poverty, and He did not exclude from giving charity except those who had no need for property. The word Khasasa in the verse, linguistically relates to the Khasas of the house which are the gaps or openings in it. So the entire verse is:

"… kuma kada su ji wata sha'awa a cikin zukatansu game da abubuwan da aka bai wa (muhajirai), amma su ba su fifiko a kan kansu, koda kuwa talauci ne rabonsu …" [Al-Hashr: 9].

“… and entertain no desire in their hearts for things given to the (emigrants), but give them preference over themselves, even though poverty was their own lot …” [Al-Hashr: 9].

Menene ma'anar haramcin bayar da sadaka a cikin maganganun Annabi (SAW): "Sadaka tana fitowa daga abin da ya wuce bukata", da kuma "(Me ya sa) ɗayanku yake ba da dukiyarsa sadaka da gangan, alhali kuwa babu wani abu a wajensa sai ita, sannan ya zauna yana roƙon mutane", dukkansu daga Hadisin da Ad-Darimi ya ruwaito, shi ne cewa mabukaci wanda bai biya muhimman buƙatunsa ba, ba a halatta masa ya ba da sadaka da abubuwan da suke wajaba don biyan buƙatunsa na asali ba. Domin sadaka dole ta kasance daga abin da ya wuce bukata, watau abin da zai sa shi ba ya buƙatar mutane don biyan muhimman buƙatunsa. Amma mutumin da yake da dukiya fiye da muhimman buƙatunsa, kuma bayan ya biya buƙatunsa na asali sai ya ga yana buƙatar biyan wasu buƙatu fiye da na asali, kamar abubuwan jin daɗi, to ya fi kyau irin wannan mutum ya fifita mabukata a kan kansa, ta hanyar ba su wannan dukiyar da ta wuce bukata a matsayin sadaka, duk da cewa yana buƙatar irin wannan dukiyar don biyan abubuwan jin daɗinsa.

What is meant by the prohibition of giving charity in the sayings of the Prophet (pbuh): “Charity is out of sufficiency”, and “(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people”, both from a Hadith narrated by Ad-Darimi, is that the poor person who does not fulfil his basic needs is not allowed to give in charity things necessary for meeting his basic needs. Because charity must be out of sufficiency i.e. that which keeps Him in no need to people for satisfying his basic needs. But as for the person who has property in excess of his basic needs, and after satisfying his basic needs He sees that He is in need to satisfy more than his basic needs, like luxuries, it is preferable for such a person to prefer the poor people over himself, by giving that excess of property as charity to the poor though He needs such property to satisfy his luxuries.

Islama ta kuma hana mutum ya ba da kyauta, ya bayar da baiwa ko ya yi wasiyya da dukiyarsa idan yana cikin mutuwa. Idan ya yi wata baiwa, kyauta ko wasiyya a lokacin da yake mutuwa, to sai a aiwatar da kashi ɗaya bisa uku kawai daga cikin abin da ya bayar. Ad-Daraqutni ya ruwaito daga Abu Ad-Dardaa cewa ya ce: Manzon Allah ﷺ ya ce: "Allah ya halatta muku kashi ɗaya bisa uku na dukiyarku (ku raba) a lokacin mutuwa, domin ya ƙara muku kyawawan ayyuka (Hasanat), ta yadda zai zama ƙari a cikin ayyukanku (na alheri)." Imran ɗan Husain ya ruwaito cewa: "Wani mutum daga Ansar ya 'yantar da bayinsa shida a lokacin da yake mutuwa, alhali ba shi da wata dukiya sai su. Manzon Allah ﷺ ya kira su, ya raba su gida uku daidai, sannan ya yi kuri'a a kansu, ta haka ya 'yantar da biyu daga cikinsu, ya kuma ajiye huɗu a matsayin bayi." Saboda haka, idan 'yantar da bayi, wani abu da Shari'a ta ƙarfafa, bai aiwatar ba, to sauran ayyuka su ma suna da hukunci irin wannan.

Islam also prevented the person from granting, gifting or giving as a will when He is dying. In the case where He gives a grant, gift or will when He was dying, then only one third of what He gave is actually executed. Ad- Daraqutni narrated from Abu Ad-Dardaa that He said: The Prophet (pbuh) of Allah (swt) said: “Allah allowed you one third of your property (to distribute) at the time of dying to increase in your good things (Hasanat), so as to make it an increment in your (good) deeds.” Imran ibn Hussain narrated “that a man from the Ansar set free his six slaves when He was dying, while He had no property other than them. The Prophet (pbuh) called them, divided them into three equal parts and drew lot on them thus setting free two of them and keping four as slaves.” So if setting slaves free, a matter which Shar’a encouraged, was not executed, then other actions are even more so similarly considered.

Duk wannan yana magana ne akan zubar da dukiya ta hanyar bayar da ita ga mutane. Amma game da zubar da dukiya ta hanyar kashe ta a kan kai da kuma kan waɗanda mutum yake da alhakin ciyarwa, Musulunci ya yi magana akan wannan al'amari kuma ya tsara hanya mai kyau a kan haka. Saboda haka, ya haramta wa mutum wasu abubuwa kamar haka:

All this is in regard to the disposal of the property by giving it to people. But as for the disposal of property through spending it upon oneself and upon those He is responsible to spend on, Islam addressed this matter and outlined a proper way for it. Accordingly, it prohibited the person from certain things, as follows:

Ya haramta wa mutum yin almubazzaranci (wuce kima) wajen kashe kudi, kuma ya dauki hakan a matsayin wauta (Safah), wanda ke bukatar hana mai wauta da mai almubazzaranci yin tasarrufi da dukiyarsa ta hanyar takura masa (watau yin Hajr a kansa) da nada waliyyi a kansa domin ya yi tasarrufi da dukiyoyinsa don amfaninsa. Allah (SWT) ya ce:

A. It prohibited the person from being prodigal (excessive) in spending, and it considered that as foolishness (Safah) which requires preventing the foolish person and squanderer from disposal of his property by restricting Him (i.e. making Hajr on him) and appointing a guardian over Him to dispose of his properties in his interest. Allah (swt) said:

"Kada ku ba wawaye dukiyarku, wadda Allah ya sanya muku ku sarrafa; amma ku ciyar da su, ku kuma tufatar da su daga cikinta." [An-Nisa: 5],

“Give not to the foolish your wealth, which Allah has assigned to you to manage; but feed and clothe them from it.” [An-Nisa: 5],

Don't Allah (SWT) haramta haƙƙin tasarrufi a cikin dukiya ga wawa, kuma Ya ba shi haƙƙin ciyarwa da suturta kawai daga cikinta. Allah (SWT) ya kuma ce:

So Allah (swt) prohibited the right of disposal of property to the foolish and He gave Him only the right to be fed and clothed from it. Allah (swt) also said:

"Amma idan wanda yake da bashin wawa ne, ko rauni, ko ba ya iya yin dictation da kansa, to, bari majibancin muradansa ya yi dictation da adalci." [Al-Baqarah: 282],

“But if He who owes the debt was foolish or weak or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity.” [Al-Baqarah: 282],

Don haka Allah (SWT) ya wajabta kula da wawaye. Al Mughira ibn Shu’aba ya ruwaito cewa Manzon Allah ﷺ "ya hana ɓata dukiya", wani ɓangare ne na Hadisi da Ad-Darimi, Bukhari da Muslim suka ruwaito.

So Allah (swt) made guardianship upon the foolish a duty (Wajib). Al Mughira ibn Shu’aba narrated that the Messenger of Allah (pbuh) “prohibited wasting the property”, a part of a Hadith narrated by Ad- Darimi, Bukhari and Muslim.

Israf (almubazzaranci) da Tabdheer (barnatarwa) kalmomi ne guda biyu da suke da ma'ana ta harshe da kuma ma'ana ta shari'a (Shar'i). Ma'anar harshe ce ta yadu a tsakanin mutane, har ta rabu da ma'anar shari'a. Don haka suka fara fassara wadannan kalmomi biyu ta hanyar da ta sha bamban da abin da Shari'a ta nufa. Dangane da ma'anar harshe, israf na nufin wuce iyakar matsakaici, wanda shi ne akasin hanya ta tsakiya. Dangane da tabdheer kuwa, na nufin bata da kuma kawar da dukiya. Dangane da ma'anar shari'a ta wadannan kalmomi biyu, israf da tabdheer na nufin kashe dukiya a kan duk abin da Allah (SWT) ya haramta. Saboda haka duk abin da aka kashe ta hanyar da Allah (SWT) ya halatta ko ya yabe ta, ba za a dauka a matsayin israf ko tabdheer ba, ko kadan ne ko mai yawa. Amma duk abin da aka kashe ta hanyar da Allah (SWT) ya haramta, to israf ne da tabdheer, ko kadan ne ko mai yawa. An ruwaito cewa Az-Zuhri yana cewa wajen bayyana maganar Allah (SWT):

Prodigality (Israf) and squandering (Tabdheer) are two words that have linguistic and divine (Shar’i) meanings. The linguistic meaning prevailed amongst the people, and became detached from the divine meaning. So they started to interpret these two words in a manner other than that intended by Shar’a. As for their linguistic meaning, prodigality means exceeding the limit of moderation which is the opposite of the middle course. As for squandering, it means wasting and eliminating the property. With regards to the divine (Shari’) meaning of the two words, prodigality and squandering mean spending money (property) on anything prohibited by Allah (swt). So anything spent the way Allah (swt) allowed or commended would not be considered prodigality or squandering, whether it was little or great. While anything spent the way Allah (swt) forbids would be prodigality and squandering, whether it is little or great. It was narrated that Az-Zuhri used to say in explaining the words of Allah (swt):

"Kada ka bari hannunka ya zama an daure shi a wuyanka, kuma kada ka buɗe shi gaba ɗaya buɗewa." [Al-Isra: 29] Ya ce: "Kada ka daina ciyarwa da shi a kan abin da yake daidai (Haqq), kuma kada ka ciyar da shi a kan abin ƙarya (Batil)." Kalmar ɓarnatarwa an ambace ta a cikin Alƙur'ani a ayoyi da dama:

“And let not your hand be chained to your neck, nor open it with a complete opening” [Al-Isra: 29] He said: “Don’t stop spending it upon something right (Haqq), nor spend it on a false (Batil) thing.” The word prodigality was mentioned in the Qur’an in several verses:

"Kuma waɗanda idan sun ciyar, ba sa almubazzaranci, ba kuma sa matsi, sai dai suna tsakanin haka, cikin matsakaici" [Al-Furqan: 67].

“And those who when they spend are neither prodigal nor niggardly, and there is ever a firm station between the two” [Al-Furqan: 67],

Saboda haka ɓarnatarwa a nan tana nufin kashe dukiya a kan zunubi, yayin da kashe dukiya a kan abubuwan da ke kusanta mutum zuwa ga Allah (SWT) ba shi da ɓarna a cikinsa. Don haka ma'anar ayar ita ce: Kada ku kashe dukiyarku a kan zunubai, kuma kada ku yi rowa ko da wajen kashe ta a kan abubuwan da aka halatta, a maimakon haka, ya fi alheri a gare ku ku kashe ta fiye da abubuwan da aka halatta (Mubahat), wato a cikin sadaka. Saboda haka kashe dukiya a kan abubuwan da aka haramta abin ƙi ne, kuma rowa a cikin abubuwan da aka halatta ma abin ƙi ne. Abin yabo shi ne kashe dukiya a kan abubuwan da aka halatta da kuma sadaka. Allah (SWT) ya ce:

So prodigality here means to spend on sin, while spending on the things which bring one close to Allah (swt) has no prodigality. So the meaning of the verse is: Do not spend your property on the sins, and do not be niggardly even in spending it on the allowed things, rather it is better for you to spend it on more than the allowed things (Mubahat), that is in charity. So spending property on the forbidden things is dispraised and stinginess in the allowed things is dispraised as well. What is praised is to spend on the allowed things and the charities. Allah (swt) said:

"Kada ku zama masu almubazzaranci (idan kun kashe dukiya), lalle shi (Allah) ba ya son masu almubazzaranci." [Al-An'am: 141],

“Don’t be prodigal (when you spend), surely He (Allah) does not like those who are prodigal.” [Al-An’am: 141],

Wannan tsawatarwa ce daga wurin Allah (SWT) game da almubazzaranci, wato kashe kudi a kan zunubai. Kalmar "Musrifeen" (masu almubazzaranci) ta zama tana nufin waɗanda suke kauce wa ambaton (Dhikr) Allah (SWT). Ya ce (SWT):

This is censure by Allah (swt) of prodigality, which is spending on sins. The word prodigals (Musrifeen) came to mean those who are turning away from remembrance (Dhikr) of Allah (swt). He (swt) said:

"Amma idan Muka kawar masa da cutarwar, sai ya ci gaba da tafiyarsa kamar bai taba roƙonMu ba saboda cutarwar da ta same shi. Haka ayyukan masu wuce gona da iri suke kyau a idanunsu." [Yunus: 12]

“But when We had relieved Him of his misfortune He went his way as though He had not cried to Us for the misfortune that afflicted him. Thus do the deeds of the (transgressors) prodigals seem fair in their eyes.” [Yunus: 12],

Wannan yana nufin cewa Shaidan yana gabatar da abin da masu almubazzaranci suke yi na juyawa daga ambaton Allah da bin son zuciyarsu a matsayin abu mai kyau, ta hanyar kutsawarsa. Saboda haka Allah (SWT) ya siffanta wadanda suke juyawa daga ambaton Allah da cewa masu almubazzaranci ne.

This means that Satan presents favourably, through his insinuation, what the prodigals do by way of turning away from Allah’s remembrance and following their whims. So Allah (swt) described those who turn away from the remembrance of Allah as prodigals.

Kalmar "prodigals" (ɓarnatattu/masu almubazzaranci) ta kuma zo da ma'anar waɗanda muguntarsu ta fi alherinsu yawa. Allah (SWT) ya ce:

The word ‘prodigals’ came also to mean those whose wickedness exceeded their goodness. Allah (swt) said:

"Hakika, abin da kuke kira ni zuwa gare shi ba shi da wani hakki a duniya ko a Lahira, kuma komawarmu za ta kasance zuwa ga Allah, kuma masu ɓarna za su zama mutanen wuta." [Ghafir: 43]

“Assuredly, that to whom you call me has no claim in the world or in the Hereafter, and our return will be to Allah, and the prodigals will be the people of the fire.” [Ghafir: 43],

An aka ruwaito daga Qatadah cewa ya ce: ma'anar masu almubazzaranci a nan su ne Mushrikai (wato, waɗanda suke haɗa abokan tarayya da Allah). Mujahid ya ce: masu almubazzaranci a nan su ne waɗanda suke zubar da jini ba da hakki ba. An kuma ce: su ne waɗanda mugunta tasu ta fi alheransu yawa.

It was narrated from Qatadah that He said the meaning of prodigals here is the Mushrikeen (i.e. those who associate partners with Allah). Mujahid said that the prodigals here means those who unjustly shed blood. It was said also that it means those whose wickedness exceeded their goodness.

Kalmar nan "prodigals" ta kuma zo ta nufin masu ɓarna (Mufsideen). Allah (SWT) ya ce:

The word prodigals came also to mean the corrupters (Mufsideen). Allah (swt) said:

"Saboda haka ku ji tsoron Allah, kuma ku bi umarnina. Kada ku bi umarnin masu ɓarna, waɗanda suke yaɗa fasadi a cikin ƙasa, ba sa gyara." [Ash-Shu'ara: 151-152],

“Therefore keep your duty to Allah and obey Me. And obey not the command of the prodigals. Who spread corruption in the earth and do not reform.” [Ash-Shu’ara: 151-152],

Saboda haka, a dukkan wadannan ayoyi, kalmar "musrifeen" (masu almubazzaranci) ba ta dauke da ma'anarta ta harshe ba; tana dauke ne da ma'anoni na shari'a (Shar'i). Idan aka ambaci ta a alakanta da kashe dukiya, ana nufin kashe dukiya ta zunubi (cikin sabon umarni). Don haka fassara ta da ma'anarta ta harshe ba daidai ba ne, domin Allah (SWT) ya nufi ma'ana ta musamman ta shari'a.

So in all these verses, the word prodigals (Musrifeen) absolutely does not carry its linguistic meaning; it rather has divine (Shar’i) meanings. And when it is mentioned in connection with spending it is meant to be the spending of property sinfully (in disobedience). So to explain it with its linguistic meaning is invalid, because Allah (swt) intended for it a particular divine meaning.

Tabdhīr (Ɓarnatawa) yana da ma'ana ta Ubangiji, wadda kuma take nufin kashe dukiya a kan abubuwan da Allah ya haramta. Allah (SWT) ya ce:

Squandering (Tabdheer) has a divine meaning which also means spending on the Haram things. Allah (swt) said:

"Kada ku almubazzaranci dukiyarku ta hanyar barna. Lalle masu almubazzaranci 'yan'uwan shedanu ne." [Al-Isra'i: 26-27]

“And squander not (your wealth) in wantonness. Lo! The squanderers were ever brothers of the devils.” [Al-Isra: 26-27],

Wannan yana nufin cewa masu almubazzanci suna kama da shaiɗanu a mugunta, wanda shi ne tsawatarwa mafi girma, domin babu wanda ya fi "shaiɗanci" kamar Shaiɗan, kuma almubazzanci a nan yana nufin kashe dukiya a kan abubuwan da aka haramta. An karbo daga Abdullahi ibn Mas'ud cewa ya ce: "Almubazzanci shi ne kashe dukiya a kan abin da ba shi da hakki." Mujahid ya ce kuma: "Idan an kashe mudd (ma'aunin busassun abubuwa = lita 18) ba bisa hakki ba, to hakan almubazzanci ne." An karbo cewa Ibn Abbas ya ce mai almubazzanci shi ne wanda ya kashe ba bisa hakki ba. Qatada ya ce: "Almubazzanci shi ne kashe kuɗi cikin zunubi (cikin sabon Allah), ba a kan abin da ya dace ba, kuma cikin ɓarna (Fasad)." Wadannan ma'anoni at-Tabari ya ambata a cikin tafsirinsa. Duk wannan yana nuna cewa abin da ake nufi da almubazzanci da barna shi ne kashe kuɗi a kan abin da Allah (SWT) ya haramta. Saboda haka, kashe kuɗi a kan duk wani abu da Shari'a ta haramta ana ɗaukarsa haramtacce (ba bisa hakki ba), wanda ke buƙatar a ayyana mai aikata shi a matsayin wanda bai cancanta ba. Game da wanda aka ayyana a matsayin wanda bai cancanta ba, sadakarsa, sayarwarsa, kyautarsa da aurensa duk ba sa aiki. Duk bashin da ya karɓa ba za a biya shi ba kuma ba za a hukunta shi ba saboda rashin biyansa. Amma ayyukan da ya yi kafin a ayyana rashin cancantarsa suna aiki har sai alkali ya ayyana rashin cancantarsa. Dangane da abin da Allah (SWT) ya ce:

This means that the squanderers are like the devils in their wickedness, which is the greatest rebuke, because there is none more ‘devilish’ than Satan, and squandering means here to spend the property on forbidden matters. It was narrated from Abdullah ibn Mas’oud that He said: “Squandering means to spend the property on other than its right.” Mujahid said also: “If a Mudd (a dry measure =18 litres) was spent unrightfully it would be squandering”. It was narrated that Ibn Abbas said that the squanderer is the one who spends unrightfully. Qatadah said: “Squandering is spending sinfully (in disobedience of Allah), not on the right thing and in the corruption (Fasad).” These meanings have been mentioned by at-Tabari in his tafseer. All this indicates that what is meant by prodigality and squandering is the spending on what is prohibited by Allah (swt). So spending on anything prohibited by Shar’a is considered illegal (unrightful) which requires declaring the doer as incompetent. And regarding the one who is declared incompetent; his charity, selling, gift and his marriage are all not executed. Any loan He took would not be duly repaid nor would He be convicted for not repaying it. But the actions He did before the declaration of his incompetence are implemented until a judge declares his incompetence. In regard with what Allah (swt) says:

"Kuma kada ka sanya hannunka a wuyanka, kuma kada ka buɗe shi gaba ɗaya, har ka zauna kana abin zargi, cikin nadama." [Al-Isra: 29]

“And let not your hand be chained to your neck nor open it with a complete opening lest you sit down rebuked, derided.” [Al-Isra: 29],

An haramcin nan ba buɗe hannu gaba ɗaya ba ne, sai dai buɗe hannu gaba ɗaya. Don haka Allah (SWT) bai haramta yawan kashe kuɗi a kan abubuwan halal ba, watau buɗe hannu. Abin da aka haramta shi ne buɗe hannu gaba ɗaya, wato kashe kuɗi a kan haram. Rashin haramta buɗe hannu, watau yawan kashe kuɗi (domin ita ce ma'anar buɗe hannu), shaida ce cewa yana nufin kashe kuɗi a kan halal. Mayar da haramcin a kan buɗe hannu gaba ɗaya shaida ce cewa haramcin yana kan abin da ya wuce iyakar buɗe hannun da aka halatta, don haka haramcin yana kan kashe kuɗi a kan haram.

The prohibition here is the complete opening not the opening. So Allah (swt) did not forbid a high level of spending on the Halal things i.e. opening the hand. What is forbidden is the complete opening of the hand, which is spending on the Haram. Not forbidding the opening of the hand, i.e. a high level of spending (because this is what is meant by hand opening) is an evidence that it means spending on the Halal. Focusing the prohibition on the total opening of the hand is an evidence that the forbiddance is focused on that which exceeds the allowed hand opening, thus the prohibition is focused on spending on the Haram.

Wannan yana game da hujja. Dangane da hakikanin kashe kuɗi, da kuma hukuncin ko mutum ya yi almubazzaranci ko a'a, wannan ya dogara ne da matsayin rayuwa a ƙasarsa. A waɗannan ƙasashe da mutane ba sa biyan bukatunsu na asali gaba ɗaya, kashe kuɗi a kan abubuwan jin daɗi ana ɗaukarsa a matsayin babban kashe kuɗi, kamar yadda yake a yawancin ƙasashen Musulunci. Amma akwai ƙasashe da mutum yakan biya bukatunsa na asali gaba ɗaya, har ya biya abubuwan jin daɗinsa, waɗanda tare da ci gaban birni suka zama bukatun asali a gare shi, kamar firji, injin wanki, mota da makamantansu. Don haka kashe kuɗinsa a kan waɗannan abubuwan jin daɗi ba za a ɗauke shi a matsayin babban kashe kuɗi ba. Saboda haka, idan aka yi amfani da kalmomin almubazzaranci da ɓarna bisa ma'anarsu ta harshe, hakan zai nuna cewa hukuncin Allah yana ɗaukar duk wani kashe kuɗi fiye da bukatun asali a matsayin haram. Har ya zama sayen firji, injin wanki ko mota haram ne, domin yana fiye da bukatun asali. Ko kuma hukuncin Allah zai ɗauki kashe kuɗi a kan waɗannan abubuwan jin daɗi a matsayin haram a wasu ƙasashe ko a kan wasu mutane, kuma halal a wasu ƙasashe ko a kan wasu mutane. Wannan zai nuna cewa hukuncin Allah yana canzawa a cikin al'amari guda ba tare da dalili (Illah) ba, abin da ba a yarda da shi ba, domin hukuncin al'amari guda bai kamata ya taɓa canzawa ba. Bugu da ƙari, lokacin da Allah (SWT) ya halatta amfani da cinye abubuwa, ya bayyana hakan a cikin ma'auni na gaba ɗaya ba tare da ya takaita kashe kuɗi da ya zama ƙarami ko babba ba. To ta yaya kashe kuɗi mai yawa zai zama haram? Idan Allah (SWT) ya hana yawan kashe kuɗi a cikin abubuwan halal, kuma ya sanya waɗannan abubuwa halal, hakan zai nuna cewa Ya halatta da kuma haramta abu guda a lokaci guda.

This is in regard to the evidence. With regard to the reality of spending, and the evaluation that a person overspent or not, this depends on the standard of living in his country. In those countries where the individuals do not satisfy their basic needs completely, one’s spending on the luxuries would be considered a high level of spending, as it is the case in many Islamic countries. But there are countries in which the individual satisfies his basic needs completely, and also satisfies his luxuries, which with the advancement in urbanisation have become, basic needs for Him like the fridge, washing machine, car and the like. So his spending on these luxuries would not be considered a high level of spending. Therefore, using prodigality and squandering in their linguistic meaning would mean that the divine rule considers any spending in excess of the basic needs as Haram. Thus buying a fridge, a washing machine or a car is Haram since it is in excess to the basic needs. Or the divine rule would consider spending on these luxuries as Haram in some countries or on some people and Halal in some countries or on some people. This would mean that the divine rule changes in the same case without a reason (Illah), which is not allowed, as the divine rule of the same issue should never change. Moreover, when Allah (swt) allowed using and consuming things, He defined this in absolute terms without restricting the spending to being little or great. So how then can a high level of spending be considered Haram? Had Allah (swt) prohibited high levels of spending in the Halal things, and had He made these things Halal, this would mean that He had allowed and prohibited the same thing at the same time.

Wannan zai nufin cewa Allah (SWT) ya halatta amfani da jirgin sama mai zaman kansa, amma ya haramta amfani da shi idan sayen sa ga mutum ana ganin cewa yana daga babban kashe kudi. Wannan kuwa zai zama karo-karo da juna, kuma hakan ba a yarda da shi ba. Saboda haka, bayanin ɓarna da almubazzaranci da ma'anarsu ta harshe ba a yarda da shi ba; ya kamata a bayyana su da ma'anarsu ta shari'a (Shar'i) wacce ta zo a cikin ayoyi ta hanyar tafsirin wasu daga cikin Sahabbai da malamai amintattu. B. Musulunci ya hana mutum yin alatu, ya ɗauke shi a matsayin zunubi, kuma ya yi gargadin masu alatu da azaba. Allah (SWT) ya ce:

This would mean that Allah (swt) had allowed using a private plane, but He prohibited using it if its purchase by a person was considered a high level of spending. This would be a contradiction which is not allowed. Therefore, the explanation of prodigality and squandering by their linguistic meaning is not allowed, they should rather be explained by their divine (Shar’i) meaning which came in the verses through the interpretation of some of the Companions and trusted scholars. B. Islam prohibited the individual from luxury, considered it a sin, and He warned the luxurious ones with torture. Allah (swt) said:

"Kuma mutanen hagu: Me ya sa mutanen hagu? Suna cikin iska mai zafi da ruwa mai tafasa, da inuwar hayaki baki. Ba mai sanyaya ba ne, ba kuma mai daɗi ba. Domin a baya sun kasance cikin jin daɗi na zunubi."

“And those of the left hand: What of those of the left hand? In scorching wind and scalding water, and shadow of black smoke. Neither cool nor refreshing. For they were, before that, indulged in sinful luxury.” [Al-Waqi’a: 41-45],

Wato, sun kasance masu girman kai, waɗanda ke aikata abin da suka ga dama. Allah (SWT) ya kuma ce:

i.e. they were arrogant, who do what they wish. Allah (swt) also said:

"Har zuwa lokacin da Muka kama masu jin daɗi daga cikin mutanen garin da azaba, sai ga shi sun fara roƙon agaji." [Al-Mu'minun: 64],

“Till when We grasp the (town’s) luxurious ones with punishment, behold! They started to supplicate.” [Al-Mu’minun: 64],

Masu jin daɗi a nan na nufin azzaluman masu girman kai. Allah (SWT) ya kuma ce:

The luxurious ones here means the arrogant tyrants. Allah (swt) said also:

"Ba mu aika wa wata alƙarya kowane mai gargaɗi ba, sai masu alatu a cikinta suka ce: "Lalle mu, mun kafirce ga abin da kuka zo da shi."" [Saba'a:34] Masu alatu su ne waɗanda suke girman kai a kan muminai saboda yawan dukiyarsu da 'ya'yansu. Allah (SWT) ya ce:

“And We sent not unto any township a warner, but its luxurious ones declared: Lo! We are disbelievers in that which you bring to us.” [Saba’a:34] The luxurious ones are those who are haughty (arrogant) towards the believers because of their high level of wealth and children. Allah (swt) said:

"Azzalumai sun bi abin da aka yi musu alfarma da shi a cikin jin daɗi." [Hud: 116],

“The wrongdoers followed that by which they were made surrounded with luxury.” [Hud: 116],

Abin da ake nufi da waɗanda aka lulluɓe da jin daɗi shi ne cewa sun karkata zuwa ga son zuciyarsu, watau sun bi son zuciyarsu. Allah (SWT) ya ce:

What is meant by those who were surrounded with luxury is that they turned towards their whims i.e. followed their whims. Allah (swt) said:

"Kuma idan Mun so Mu hallaka wata alƙarya, sai Mu umurci masu alfarma a cikinta (masu jin daɗi), sai su aikata fasiƙanci a cikinta."

“And when We would destroy a township We send commandment to its tyrant folk (luxurious ones) and afterward, they commit abomination therein.” [Al-Isra: 16],

Abin da ake nufi da mutanen azzalumai shi ne azzalumansu masu rayuwa cikin jin daɗi. Allah (SWT) ya ce:

What is meant by tyrant folk is their tyrants who live at ease. Allah (swt) said:

"Mun sa su zama masu alatu a rayuwar duniya" [Al-Mu'minun: 33],

“We made them luxurious in the worldly life” [Al-Mu’minun: 33],

Mun sa su yi taurin kai cikin girman kai, wato Mun sa su zama masu girman kai.

that is We made them insist on their tyranny out of their arrogance i.e. We made them arrogant.

Alatu (Taraf) a harshen larabci yana nufin girman kai da isa saboda rayuwa cikin sauki da jin dadi. Idan muka ce dukiya ta sa wani ya zama mai alatu, muna nufin ta sa shi ya yi girman kai kuma ta lalata shi. Cewa mutum ya zama mai alatu yana nufin ya nace kan zalunci. Haka kuma ya yi zalunci kuma ya zama mai girman kai. Saboda haka alatun (Taraf) da Alqur'ani ya yi Allah-wadai da shi, Allah (SWT) ya hana shi kuma ya dauke shi zunubi, shi ne Taraf din da yake nufin girman kai da isa saboda sauki na rayuwa a harshen larabci, ba sauki na rayuwa kansa ba. Saboda haka ba daidai ba ne a fassara Taraf da jin dadin dukiya da sauki na rayuwa da abin da Allah (SWT) ya tanadar, domin sauki na rayuwa da jin dadin arzikin Allah ba shari'ah ta yi Allah-wadai da su ba. Allah (SWT) ya ce:

Luxury (Taraf) linguistically means vanity and arrogance due to living a life of ease and comfort.When we say wealth made somebody luxurious, we mean it made Him arrogant and corrupted him. That the person became luxurious means that He insisted on tyranny. He also transgressed and became haughty. Thereupon the luxury (Taraf) which the Qur’an condemned, and Allah (swt) prohibited and considered a sin is the Taraf that linguistically means haughtiness and arrogance due to ease of living, but not the ease of living itself. Therefore it is wrong to interpret Taraf as enjoying the wealth and ease of living by that which Allah (swt) provided, because ease of living and enjoying the provision of Allah are not condemned by Shari’ah. Allah (swt) said:

"Ka ce: Wane ne ya haramta kayan adon Allah wanda Ya fito da shi domin bayinsa, da abubuwa masu kyau na arzikinsa?" [Al-A'raf: 32],

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision?” [Al-A’raf: 32],

At-Tirmidhi ya ruwaito daga Abdullahi ɗan Amr, wanda ya ce: ‘Annabi (ﷺ) ya ce: “Allah yana son ganin alamomin ni'imarSa (falalarSa) a kan bawansa,”’ wato Yana son bayinSa su ji daɗin falalarSa su ji daɗin abubuwa masu kyau da Ya tanadar masa. Amma Allah (SWT) Yana ƙin girman kai, girman kai da wuce gona da iri da zai iya faruwa sakamakon rayuwa mai daɗi. Don haka Allah (SWT) Yana ƙin rayuwa mai daɗi idan ta haifar da girman kai, wuce gona da iri, isa da zalunci. Tun da rayuwa mai daɗi da walwala ta hanyar dukiya mai yawa na iya kai wasu mutane ga isa, zalunci da girman kai; wato tana haifar da Taraf a cikinsu, Musulunci ya haramta irin wannan jin daɗi mai yawa. Don haka Musulunci ya hana ɓarna idan ta samo asali daga yawan dukiya da 'ya'ya, har mutane su zama masu isa da zalunci. Musulunci ya haramta hakan sosai. Saboda haka idan aka ce Taraf haram ne, ba ya nufin rayuwa mai daɗi haram ce, a maimakon haka yana nufin girman kai wanda ke samo asali daga sauƙin amfani da dukiya haram ne, kamar yadda Taraf zai nufa a harshe, da kuma jin daɗi (Taraf) kamar yadda zai nufa daga ayoyin Alƙur'ani.

At-Tirmidhi narrated from Abdullah ibn Amr who said: ‘The Prophet (pbuh) said, “Allah likes to see the signs of His favour (bounties) on His servant,’” i.e. He loves for His servants to enjoy His favour and enjoy the good things He has provided for him. But Allah (swt) hates the haughtiness, arrogance and transgression that may result from a life of ease. So Allah (swt) hates the life of ease if it produced haughtiness, transgression, arrogance and tyranny. Since a life of ease and comfort by the abundant wealth could lead some people to arrogance, tyranny and haughtiness; that is it creates Taraf in them, Islam prohibited that type of luxury. So Islam prevented corruption if it resulted from the abundance of wealth and children, making people arrogant and tyrannical. Islam prohibited that strongly. So when it is said that Taraf is Haram it does not mean the life of ease is Haram, it rather means that arrogance which results from the easy use of wealth is Haram, as Taraf would mean linguistically, and as luxury (Taraf) would mean from the verses of the Qur’an.

C. Musulunci ya haramta wa mutum ya zama mai ragon kansa, yana hana kansa jin daɗin abin da doka ta halatta. Haka kuma ya halasta jin daɗin arziƙi mai kyau da amfani da kayan adon da suka dace. Allah (SWT) ya ce:

C. Islam prohibited the individual from being niggardly towards himself and preventing himself from legal enjoyment. It also made Halal the enjoyment of the good provision and the use of suitable ornaments. Allah (swt) said:

"Kada ka sa hannunka ya zama a kulle a wuyanka, kuma kada ka bude shi gaba daya har ka zauna cikin zargi, ana kwasar ka da kunya." [Al-Isra: 29] Kuma Allah (SWT) ya ce:

“And let not your hand be chained to your neck, nor open it with complete opening lest you sit down rebuked, derided.” [Al-Isra: 29] And Allah (swt) said:

"Kuma waɗanda idan suka ciyar, ba sa almubazzaranci, ba sa kuma kangara; a tsakanin haka akwai madaidaiciyar hanya." [Al-Furqan: 67] Kuma Allah (SWT) ya ce:

“And those who, when they spend, are neither prodigal nor miserly, and there is ever a firm station between the two (situations).” [Al-Furqan: 67] And Allah (swt) also said:

"Ka ce: Wa ya haramta adon Allah wanda ya fitar wa bayinsa, da abubuwa masu kyau na arzikinsa?" [Al-A'raf: 32],

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision.” [Al-A’raf: 32],

Manzon Allah ﷺ ya ce: "Allah yana son ganin alamar ni'imarsa a kan bawansa", wanda At-Tirmidhi ya ruwaito. Manzon Allah ﷺ ya kuma ce: "Idan Allah ya ba ka dukiya, to Ya so ganin alamar ni'imominsa da mutuncinsa a kanka", wanda Al-Hakim ya ruwaito daga mahaifin Abu Al-Ahwas. Saboda haka, idan mutum yana da dukiya, kuma ya kasance mai bakin hannu wajen kashe wa kansa, to zai zama mai zunubi a wajen Allah. Amma idan ya kasance mai bakin hannu ga wadanda yake da alhakin ciyar da su, to, baya ga zunubinsa a wajen Allah, dole ne gwamnati ta tilasta masa ya kashe wa danginsa da yake da alhakin ciyarwa, kuma ta tabbatar da cewa kashe kudinsa a kansu ya isa, domin a samar musu da rayuwa mai kyau. Allah (SWT) ya ce:

The Prophet (pbuh) said: “Allah loves to see the sign of His favour on His servant”, narrated by At-Tirmidhi. The Prophet (pbuh) said also: “If Allah gave you property, let Him see the sign of His bounties and dignity on you”, narrated by Al-Hakim from the father of Abu Al-Ahwas. So if someone has property and was miserly when spending on himself, He would be sinful in the sight of Allah. But if He was miserly towards those He is responsible to support, then beside his sin in the sight of Allah, He must be obliged by the State to spend on his relatives whom He is responsible to spend on, and to make sure that his spending on them is ample so that they are provided with a good standard of living. Allah (swt) said:

"Mai arziki ya ciyar daga cikin abin da yake da shi." [At-Talaq: 7] Kuma Allah (SWT) ya ce:

“Let the wealthy (person) spend out of his capacity.” [At-Talaq: 7] And Allah (swt) said:

"Ku zaunar da su inda kuke zama, gwargwadon dukiyarku, kuma kada ku cutar da su domin ku sa rayuwarsu ta yi tsanani." [At-Talaq: 6],

“Lodge them where you dwell, according to your wealth, and harass them not so as to make life harsh for them.” [At-Talaq: 6],

Jika mutum ya kasance mai bakhili ga waɗanda ya wajaba ya ciyar, to waɗanda suka cancanci tallafin kuɗi (Nafaqah) suna da haƙƙin karɓa daga dukiyarsa adadin da yawanci ke biyan bukatunsu. Bukhari da Ahmad duka sun ruwaito daga Aisha cewa Hind 'yar Utbah ta ce: "Ya Manzon Allah, Abu Sufyan mutum ne mai bakhili, kuma ba ya ba ni abin da ya isa ni da 'ya'yana, sai dai abin da nake ɗauka ba tare da saninsa ba." Annabi ﷺ ya ce: "Ki ɗauki abin da yawanci ya isa ke da 'ya'yanki." Don haka Annabi ﷺ ya sanya mata haƙƙin ɗaukar wannan Nafaqah da kanta ba tare da saninsa ba idan bai ba ta ba, domin Nafaqah wajibi ne a kansa. Alƙali kuma ya wajaba ya tabbatar mata da wannan Nafaqah. Kamar yadda yake wajibi ga wanda ke da alhakin biyan Nafaqah, haka nan yake wajibi ga wanda ya karɓi nafaqah ya kashe ta a kan abubuwan da aka biya ta dominsu. Don haka idan an ƙayyade Nafaqah ga yara, aka kuma biya ta ga waliyinsu, ko uwa ce, ko kaka, ko wasu, to dole ne ta kashe ta a kansu; idan kuwa ba ta yi haka ba, alƙali zai tilasta mata ta kashe ta a wannan manufa.

If the person was miserly towards those whom He was responsible to support, then those who are entitled for financial support (Nafaqah) have the right to take from his property the amount which normally meets their needs. Bukhari and Ahmad both narrated from Aisha that Hind bint Utbah said: “O Messenger of Allah, Abu Sufyan is a miserly person, and He does not give me that which is enough for me and my children except that which I take without his knowledge.” The Prophet (pbuh) said: ‘Take that which is normally enough for you and your children.”’ So the Prophet (pbuh) made it a right for her to take that Nafaqah by herself without his knowledge if He did not give it to her, because Nafaqah is a duty upon him. And the judge is bound to assign to her this Nafaqah. As it is obligatory that the person who is responsible to pay the Nafaqah, it is likewise obligatory upon the one who takes the nafaqah to spend it on the matters for which it was paid. So if the Nafaqah was decided to the children, and it was paid to their guardian, whether a mother, grandmother or others, then she has to spend it on them; and if she did not do that then the judge would oblige her to spend it for that purpose.