Al'amari na rashin daidaiton rarraba dukiya tsakanin mutane a ko'ina cikin duniya yana daya daga cikin gaskiyar da ke bayyana a fili a dukkan bangarorin rayuwar yau da kullum, har ta kai ba ya bukatar hujja a tabbatar da shi, kuma ba za a iya wuce gona da iri ba wajen bayyana abin da mutane ke sha saboda gibin da ke bayyana tsakaninsu wajen biyan bukatunsu. Tsarin jari-hujja ya yi yunkuri da dama don magance wannan al'amari, amma babu abin da ya taimaka.

The phenomenon of maldistribution of wealth among individuals all over the world is one of the realities reflected clearly in all aspects of daily life, to the extent that this does not require an evidence to be proven, and what people suffer due to the flagrant disparity in meeting their needs cannot be over-emphasised. Capitalism had made several attempts at tackling this phenomenon but to no avail.

Lokacin da masana tattalin arziki na jari-hujja suke nazarin ka'idar rarraba kuɗin shiga, sukan yi watsi da rashin daidaiton rarraba kuɗin shiga na mutum-mutum gaba ɗaya, kuma sukan gamsu da buga alkaluma da ƙididdiga ba tare da bayar da mafita ba, ba tare da kuma wani sharhi ba.

When the capitalist economists study the theory of income distribution, they completely ignore the mal distribution of individual income, and become contented with the publication of figures and statistics without offering a solution and without any comment.

Baya ga takaita mallaka ta fuskar adadi, 'yan Gurguzu ba su iya samar da mafita ga wannan lamari ba. Su kuwa 'yan Kwaminisanci, mafitarsu ita ce haramta mallaka. Musulunci kuwa ya tabbatar da rarraba dukiya cikin adalci da inganci, ta hanyar tsara hanyoyin mallaka da kuma yadda ake amfani da ita, da kuma ba masu bukata taimakon kuɗi wanda ke tabbatar musu da daidaito dangi da sauran mambobin al'umma wajen biyan bukatunsu. Don haka, Musulunci ya samar da mafita ga matsalar rarraba dukiya ba daidai ba.

Apart from the quantitative restriction of ownership, the Socialists have not been able to conjure up a solution to this phenomenon. As for the communists, their solution was the prohibition of ownership. Islam on the other hand has ensured the effective and efficient distribution by determining the means of ownership and the method of disposal, and also by offering the needy financial assistance which secures for them a relative parity in meeting their needs with other members of society. Islam has therefore provided a solution to the phenomenon of maldistribution.

Duk da daidaiton da ake samu tsakanin mutane dangane da muhimman bukatu, ana iya samun wasu attajirai masu yawan dukiya a cikin al'umma; Musulunci bai wajabta daidaito a mallakar dukiya ba, sai dai ya wajabta cewa kowane mutum ya zama mai cin gashin kansa daga wasu wajen biyan bukatunsa na yau da kullum. Bukhari ya ruwaito cewa Manzon Allah ﷺ ya ce: "Sadaka mafi kyau ita ce wacce ake bayarwa daga dukiyar mutum bayan ya wadatu." Waɗannan manyan dukiyoyi suna shirya hanya ga masu su wajen tanadi, kuma suna taimaka musu wajen samun manyan kuɗaɗen shiga. Saboda haka dukiyar tana ci gaba da kasancewa, domin dukiya tana haifar da dukiya, duk da cewa ƙoƙarin mutum yana taka rawa wajen samun irin wannan dukiya da kuma samar da damar saka ta. Wannan ba ya haifar da haɗari ga tattalin arziki; akasin haka, yana taimakawa wajen ƙara arzikin tattalin arziki na al'umma da na mutum ɗaya. Haɗarin yana cikin tara kuɗi da wasu mutane masu manyan dukiya suke yi, wanda ke haifar da faduwar matsayin samun kuɗin shiga, da kuma yaɗuwar rashin aikin yi, har ya jefa mutane cikin talauci. Saboda haka yana da muhimmanci a magance tara kuɗi. Kuɗi shi ne matsakaicin musayar dukiya tsakanin dukiya biyu, ko tsakanin dukiya da hidima, ko tsakanin hidima biyu, don haka yana aiki a matsayin ma'auni na wannan musayar. Saboda haka, idan kuɗi ya yi karanci kuma mutane ba su iya samunsa ba, musayar takan ɓace, sai motar tattalin arziki ta tsaya cak. Yawan kuɗin da yake canza hannu, yawan harkokin tattalin arziki yake ci gaba.

However, despite the relative parity among people as far as the basic needs are concerned, there may be some very wealthy individuals in the society; Islam has not imposed the parity on ownership, but rather obliged that every individual is independent from others in his ordinary needs. Bukhari reported that the Messenger of Allah (pbuh) said: “The best sadaqa is that which is given out of one’s wealth after sufficiency.” These large amounts of wealth prepare the ground for their owners to save, and help them acquire large incomes. Therefore the wealth remains intact, for wealth generates wealth, although personal effort plays a part in gaining such wealth and in generating the opportunities to invest the wealth. This does not pose a danger to the economy, on the contrary, it helps increase the economic wealth of the community as well as the individual. The danger lies in the hoarding of monies by some individuals with very large fortunes, leading to the fall in the standard of income and causing wide unemployment thus pushing people into poverty. It is therefore essential to tackle the hoarding of monies. Money is the medium of exchange between two properties, or between a property and a service, or between two services, hence it acts as a measure to this exchange. Therefore, when money becomes scarce and people are unable to obtain it, the exchange vanishes and the economic wheel comes to a grinding halt. The more that money changes hands, the more economic activity proceeds.

Wannan saboda kowane mutum ko kamfani dole ne kuɗin shiga nasa ya fito daga wani mutum ko kamfani. Kuɗaɗen da Gwamnati ke karɓa ta haraji ana ɗaukar su a matsayin kuɗin shiga ga Gwamnati da kuma kashe kuɗi ga daidaikun mutane, kuma kuɗaɗen da Gwamnati ke kashewa a kan ma'aikata, ayyuka da albashin sojoji da sauransu, a zahiri kuɗin shiga ne ga waɗannan mutane da kuma kashe kuɗi ga Gwamnati. Kuɗaɗen da ma'aikaci, soja, da sauransu ke kashewa kuma kuɗin shiga ne ga waɗanda ke sayar musu da kayayyaki da ayyuka, kamar mahauta, 'yan kasuwar kayan abinci, masu gidaje, 'yan kasuwa da sauransu. Saboda haka, kuɗin shiga na mutane da jimillar kashe kuɗinsu suna ci gaba da zagayawa a kullum. Idan mutum ya tara kuɗi, to a zahiri yana cire su daga kasuwa, kuma hakan zai haifar da raguwar kashe kuɗi da raguwar kuɗin shiga na mutanen da da sun yi harkoki da wannan mutum da bai tara kuɗin ba. Hakan kuma zai haifar da raguwar samar da kayayyakinsu, domin buƙatar kaya tana raguwa, wanda ke kai ga rashin aikin yi da koma baya ga tattalin arziki baki ɗaya. Don haka, tara kuɗi tabbas yana kai ga rashin aikin yi da koma bayan tattalin arziki sakamakon raguwar kuɗin shiga na mutane.

This is because every person’s or company’s income must originate from another person or company. Funds levied by the State are regarded as income to the State and an expense to the individuals, and the monies spent by the State on employees, projects and servicemen’s salaries etc. are in fact incomes to those people and an expense to the State; the monies spent by the employee, the serviceman, among others are incomes to those who sell their goods and services to those people, such as butchers, grocers, landlords, traders etc. Therefore, people’s incomes and their overall spending would be constantly circulating. If a person were to hoard a sum of money, He would in fact be withdrawing it from the market, and this would lead to a decrease in spending and to a decrease in the income of persons who would have had dealings with that person had He not hoarded that money. This in turn would lead to a decrease in their production, for the demand for goods decreases, thus leading to unemployment and an overall economic decline. Therefore, the hoarding of money leads definitely to unemployment and to economic decline due to the decline in people’s incomes.

Amma ya kamata a bayyana cewa wannan illar da ake yi wa tattalin arziki tana fitowa ne daga tara kuɗi (hoarding) ba daga ajiya ba; ajiya ba ta dakatar da zagayowar aikin yi ba, amma tara kuɗi tana yi. Bambancin da ke tsakanin tara kuɗi da ajiya shi ne, na farko yana nufin tara kuɗi ba tare da wata manufa ba. Yana nufin cire kuɗi daga kasuwa, yayin da na biyu, watau ajiya, yana nufin tara kuɗi don wata manufa, kamar yin ajiya don gina gida, ko don aure, ko don kafa kasuwanci da sauransu. Irin wannan tara kuɗin ba ta shafar kasuwa, kuma ba ta shafar zagayowar aikin yi, domin ba ta kai ga cire kuɗi daga kasuwa ba; a maimakon haka, yana nufin ajiye wani adadin kuɗi don a kashe shi a lokacin da aka ƙayyade, don haka kuɗin zai sake yawo da zarar an saka shi a cikin hannun jari. Saboda haka, babu cutarwa a ajiya, sabanin tara kuɗi ba tare da wata manufa ta gaske ba.

It should however be made clear that this damage to the economy emanates from money hoarding and not from saving; saving does not halt the employment cycle whereas hoarding money does. The difference between hoarding money and saving is that the former means accumulating money without purpose. It means taking money away from the market, whereas, the latter i.e. saving, means accumulating money for a purpose, such as saving to build a house, or for a wedding, or to set up a business etc. This type of money accumulation does not affect the market nor does it affect the employment cycle, for it does not lead to taking money from the market, rather it means saving a sum in order to spend it at a given time, thus the money will circulate again once it is invested, there is therefore no harm in saving, unlike hoarding the money for no real purpose.

Islam ya halatta ajiye zinariya da azurfa, domin hakan tanadin kuɗi ne don wata manufa. Islam ya halatta wa "Mukatib" (bawan da aka yi yarjejeniyar 'yanci da shi) ya yi aiki ya ajiye kuɗi don biyan 'yancinsa; Islam ya kuma halatta wa mutum ya ajiye kuɗi don tara sadaki ga matar da yake son aura, ko don ya ajiye kuɗi domin zuwa Hajji, da sauransu. Mai ajiyar kuɗi zai biya Zakkar da ta wajaba a kan kuɗin da ya tara ne kawai idan ya kai Nisabi kuma ya kasance a hannunsa cikakken shekara guda. Lokacin da aka saukar da ayar da ta haramta tara zinariya da azurfa, waɗannan ƙarafa biyu sun kasance a wancan lokaci ma'aunin musaya da ma'aunin ƙoƙarin da aka kashe (a aiki), da kuma ma'aunin darajar kayayyaki, hidimomi da dukiyoyi, ko an yi su da tsabar kuɗi ko ba a yi ba; don haka haramcin yana da alaƙa kai tsaye da cewa su ne ma'aunin musaya.

Islam has made it lawful to save gold and silver, for it means the accumulation of money for a purpose. Islam has permitted the “Mukatib” (contracting slave) to work and save money in order to pay for his freedom; Islam has also permitted a man to save money in order to accumulate a dowry for a woman He wishes to marry, or to save money in order to go to Hajj etc. The saver would only have to pay the Zakat due on the accumulated money if it reached the Nisab and remained in his possession for a full year. When the verse was revealed prohibiting the hoarding of gold and silver, these two metals represented at the time the units of exchange and measure of the effort spent (in work) and the units of value put on goods, services and properties, whether these were minted or not; the prohibition was therefore directly linked to the fact that they represented the unit of exchange.

An tsare zinariya da azurfa an haramta shi a fili a cikin Alkur'ani. Allah (SWT) yana cewa:

The hoarding of gold and silver was prohibited explicitly in the Qur’an. Allah (swt) says:

“Kuma waɗanda suke tara zinariya da azurfa, ba sa ciyar da su a hanyar Allah, to, su sani cewa azaba mai tsanani mai raɗaɗi tana jiransu.” [At-Tauba: 34]

“And let those who hoard gold and silver and do not spend them in the way of Allah know that a severe and painful punishment is awaiting them.” [At-Tauba: 34]

Wannan gargaɗin azaba mai tsanani ga waɗanda ke tara zinariya da azurfa yana zama hujja bayyananniya cewa Mai Shari'a (Ash-Shaari') ya umarce mu da mu nisanci hakan da tabbaci; saboda haka, tara zinariya da azurfa haramun ne.

This warning of severe punishment for those who hoard gold and silver serves as a clear evidence that the Law Giver has decisively ordered us to refrain from doing so; it is therefore forbidden to hoard gold and silver.

Shaidar cewa ayar Alƙur'ani ta haramta tarin zinariya da azurfa a fili take a cikin abubuwa masu zuwa:

Evidence of the fact that the verse has conclusively forbidden the hoarding of gold and silver is reflected in the following:

1. Faɗin ma'anar ayar: Nassin ayar a cikin Mantuq (ma'anar kalmomi) da kuma Mafhum (ma'anar da ake fahimta daga gare ta) yana zama hujja a kan haramcin tara zinariya da azurfa a sarari. Ce wa tara zinariya da azurfa halal ne bayan an biya Zakka zai zama barin ƙa'idar ayar, wadda aka nuna a fili. Ba za a iya fahimtar hakan daga ayar ba sai dai idan akwai wata hujja daban, mai zaman kanta daga wannan ayar, da za ta kai ga irin wannan fahimta ko kuma ta soke ƙa'idar ayar. Kuma babu wata nassi ingantacce da zai kai mu ga fahimtar wani abu fiye da abin da ayar ta nuna a sarari, kuma ba a yi tsammanin akwai irin wannan hujja da za ta karkatar da ma'anarta ba, domin ayar tana da ma'ana bayyananne kuma ƙayyadaddiya. Zaɓi na biyu kuwa shi ne cewa an soke ayar, amma babu wata hujja da ke nuna cewa an soke ta. Dangane da ayar da Allah (SWT) ya ce:

1. The generality of the verse: The text of the verse in Mantuq (words) and in Mafhum (meaning) serves as evidence about the clear-cut prohibition of hoarding gold and silver. To say that the hoarding of gold and silver is permitted once the Zakat has been paid would mean abandoning the rule of the verse, which is clearly indicated. This cannot be deduced from the verse unless there were another evidence, independent from this verse, leading to such an understanding or abrogating the rule of the verse. And there is no such sound text to lead us to understand other than what the verse clearly indicated, nor is it likely that such an evidence exists to avert its meaning, for the verse is conclusive in meaning. The other possibility would be that the verse has been abrogated, and there is no evidence to suggest that it has been abrogated. As for the verse where Allah (swt) says:

"Ka karɓi sadaka daga cikin dukiyoyinsu, wacce za ta tsarkake su." [At-Tauba: 103]

“Take from their wealth a Sadaqah that would purify them” [At-Tauba: 103]

Wannan ayar an saukar da ita ne a shekara ta biyu bayan Hijira, lokacin da aka wajabta zakka, alhali kuwa ayar kanzi (tara dukiya) an saukar da ita ne a shekara ta tara bayan Hijira; kuma saukar da ta farko ba ta soke saukar da ta baya ba. Dangane da hadisan da ke bayyana cewa dukiyar da aka biya zakarta ba a ɗaukarta a matsayin dukiyar da aka tara ba, waɗannan hadisai ba a tabbatar da ingancinsu ba (Sahih) sai hadisin da Al-Daraqutni da Abu Dawud suka ruwaito daga Umm Salama; sauran hadisan da suka shafi wannan magana kuwa an ƙirƙire su, kuma an ƙi su dangane da isnadi (sarkar ruwaya) da matn (abin da hadisin ya ƙunsa). Amma hadisin Umm Salama, ba zai iya soke ayar ba koda kuwa mutawatir ne, domin hadisan Annabi ﷺ ba za su iya soke Alkur'ani mai girma ba, koda kuwa suna mutawatir ne, domin Alkur'ani tabbatacce ne a lafazi, kuma muna bautawa Allah (SWT) da Alkur'ani a lafazinsa da ma'anarsa, alhali hadisi mutawatir tabbatacce ne a ma'ana kawai, kuma ba ma bautawa Allah (SWT) da lafazin hadisi, don haka Alkur'ani ba zai iya a soke shi da hadisai ba koda kuwa mutawatir ne. To ta yaya ruwayar mutum guda, kamar ta Umm Salama, za ta soke ayar da take tabbatacciya a lafazi da ma'ana?

This verse was revealed in the second year of Hijra when the Zakat was made compulsory, whereas the verse of the Kanz (hoarding) was revealed in the ninth year of Hijra; and the earlier revelation does not abrogate the later revelation. As for the Ahadith relating that the wealth whose Zakat has been paid is not regarded as a hoarded wealth, these Ahadith have not been proven sound (Sahih) except the Hadith reported by Al-Daraqutni and Abu Dawud on the authority of Umm Salama; as for the other Ahadith in relation to this matter, they are fabricated and refuted in narration and in meaning i.e. in Sanad (chain) and in Matn (content). As for the Hadith of Umm Salama, it cannot abrogate the verse even if it were Mutawatir, for the prophetic Ahadith cannot abrogate the Holy Qur’an, even if these were Mutawatir, for the Qur’an is definite in text, and we worship Allah (swt) with the Qur’an in words and in meaning, whereas the Mutawatir Hadith is only definite in meaning, and we do not worship Allah (swt) in the words of the Hadith, so the Qur’an cannot be abrogated by the Ahadith even if these were Mutawatir. So how could the individual report, such as that of Umm Salama, abrogate a verse that is definite in text and definite in meaning?

2. At-Tabari ya ruwaito a cikin tafsirinsa daga Abu Umama Al-Bahili, wanda ya ce: "Wani mutum daga cikin mutanen Suffa (matalauta) ya rasu, sai aka tsinci dinari guda a cikin tufafinsa, sai Manzon Allah ﷺ ya ce: 'Wannan konawa ce.' Sannan wani mutum ya rasu, sai aka tsinci dinari biyu a cikin tufafinsa, sai Manzon Allah ﷺ ya ce: 'Wannan konawa biyu ce.'" Hakan ya faru ne saboda mutanen biyu suna rayuwa ta hanyar Sadaqah alhali suna da zinariya. Dinari daya ko biyu ba su kai nisab ba har a ce a fitar da zakka daga cikinsu. Don haka, lokacin da Manzon Allah ﷺ ya ce game da su "konawa da konawa biyu", ya nufi cewa su masu tara dukiya ne, ko da yake adadin bai wajaba a biya zakka a kansa ba. Ya ﷺ yana nufin ayar tara dukiya inda Allah (SWT) ya ce:

2. At-Tabari extracted in his commentary on the authority of Abu Umama Al-Bahili who said: “A man from the people of the Suffa (poor) died and a dinar was later found in his garment, upon this the Messenger of Allah (pbuh) said: ‘That is a branding (burn).” Then another man died and two dinars were found in his garment, and upon this the Messenger of Allah (pbuh) said: ‘That is two brands.’” This was because the two men were living off the Sadaqah while they had gold. One Dinar or two do not reach the Nisab in order to say that Zakat is taken out of them. So when the Messenger of Allah (pbuh) said about them “a branding and two brandings”, He (pbuh) was referring to them as hoarding, even though the amount is not liable for Zakat. He (pbuh) was referring to the verse of the hoarding where Allah (swt) says:

A ranar da za a yi zafi da su a cikin wutar Jahannama, sai a yi musu alama da su a goshinsu da gefen jikinsu da bayansu. [At-Tauba: 35]

“On the day their wealth will be heated in hell fire, and with which their foreheads, flanks and backs will be branded” [At-Tauba: 35]

3. Ayar aya ta ƙunshi gargaɗi game da abubuwa biyu: na farko shi ne gargaɗi game da tara kuɗi, na biyu kuma shi ne gargaɗi game da rashin ciyarwa a hanyar Allah, watau waɗanda suke tara zinariya da azurfa ba sa ciyarwa a hanyar Allah, to azaba tana jiransu. Wannan a fili yake nuna cewa wanda bai tara kuɗi ba kuma bai ciyar a hanyar Allah ba yana da zunubi, haka kuma wanda ya tara kuma ya ciyar a hanyar Allah yana da zunubi. Al-Qurtubi ya ce: "Wanda bai tara ba kuma bai ciyar ba, to shi ma yana cikin irin wannan (zunubi)." Abin da Allah ke nufi da "a hanyar Allah" shi ne Jihadi, domin yana da alaƙa da ciyarwa. Kalmar "a hanyar Allah" tana nufin Jihadi idan ta haɗu da ciyarwa. Ta zo a cikin Alƙur'ani da wannan ma'ana kaɗai, babu wata ma'ana, kuma wannan kalma ba ta zuwa a cikin Alƙur'ani tare da ciyarwa face tana nufin Jihadi.

3. The text of the verse contains a warning against two matters: The first is against the hoarding of money, and the second is against not spending in the way of Allah i.e. those who hoard gold and silver and do not spend them in the way of Allah, a punishment would be awaiting them. This clearly indicates that He who does not hoard money and does not spend in the way of Allah is sinful, and He who hoards and does spend in the way of Allah is also sinful. Al-Qurtubi said: “He who does not hoard and does not spend must be like that (sinful) as well.” What Allah means by “in the way of Allah” is Jihad, for it is linked to spending. The phrase “in the way of Allah” means Jihad if it is linked to spending. It came in the Qur’an with this meaning alone, and nothing else; this phrase does not appear in the Qur’an linked with spending without it meaning Jihad.

4. Bukhari ya ruwaito daga Zayd Ibn Wahab wanda ya ce: "Na wuce ta wajen Abu Dharr a Al-Rabtha, sai na tambaye shi: 'Me ya kawo ka nan?' Ya amsa: 'Mun kasance a Ash-Sham inda na karanta:

4. Bukhari reported on the authority of Zayd Ibn Wahab who said: “I passed by Abu Dharr in Al-Rabtha so I asked him: ‘What brought you here?’ He replied: ‘We were in Ash-Sham where I recited:

"Kuma waɗanda suke tara zinariya da azurfa kuma ba sa ciyarwa a hanyar Allah, to ka faɗa musu cewa azaba mai raɗaɗi tana jiran su." [At-Tauba: 34]

“And those who hoard gold and silver and do not spend it in the way of Allah, then tell them that a painful punishment is awaiting them.” [At-Tauba: 34]

Mu'awiya ya ce: "Wannan ba ya shafe mu, yana shafar mutanen littafi ne kawai." Abu Dharr ya ce: "Lallai yana shafar mu da su." Ibn Jarir ya ruwaito wannan daga Ubaydullah ibn Qasim, daga Hassam, daga Zayd ibn Wahab, daga Abu Dharr: "An ambaci lamarin, aka kuma ƙara da cewa: Muhawarar da ke tsakanina da Mu'awiya ta yi zafi, sai ya rubuta wa Uthman yana korafi a kaina. Sai Uthman ya rubuta mini, yana kira na zuwa gare shi, sai na je wurinsa. Da na isa Madina, mutane suka cika ni kamar ba su taɓa ganina ba. Sai na kai korafi kan lamarin ga Uthman, ya ce mini: 'Ka ɗan nisanta kanka (daga Madina).' Sai na ce: 'Na rantse da Allah, ba zan taɓa barin abin da nake faɗa ba.'" Don haka muhawarar da ke tsakanin Abu Dharr da Mu'awiya ta kasance game da wanda ayar ta shafa, ba game da ma'anarta ba. Bugu da ƙari, da a lokacin akwai wani Hadisi da ke cewa kuɗin da aka fitar wa zakkarsa ba a ɗaukarsa a matsayin dukiyar da aka tara ba, to lallai Mu'awiya zai yi amfani da shi wajen kare hujjarsa da kuma ƙaryata Abu Dharr. Yana yiwuwa irin waɗannan Hadisai an ƙirƙire su ne bayan lamarin Abu Dharr, kuma an tabbatar cewa irin waɗannan Hadisai ba a rarraba su a matsayin Sahihi ba.

Mu’awyya said: “This does not concern us, it only concerns the people of the book.” Abu Dharr said: “It does indeed include us and them.” This was also reported by Ibn Jarir on the authority of Ubaydullah ibn Qasim from Hassam from Zayd Ibn Wahab from Abu Dharr: “The incident was mentioned and it was added: The argument about the matter between Mu’awyya and myself became heated so He wrote to Uthman complaining about me. Then Uthman wrote to me and summoned me to him, so I went to him.When I reached Madinah people overwhelmed me as if they hadn’t see me before, so I complained about the matter to Uthman, He said to me: “Distance yourselves slightly (away from Madinah)”, so I said: “By Allah I shall never abandon what I have been saying.” Therefore, the argument between Abu Dharr and Mu’awyya was regarding whom the verse referred to, and not regarding its meaning. Besides, had there been a Hadith at the time stating that the money for which its Zakat has been taken out would not be considered as hoarded wealth, then surely Mu’awyya would have used it to argue his case and refute Abu Dharr. It is likely that such Ahadith have been fabricated after the Abu Dharr incident, and it has also been confirmed that such Ahadith are not classified as Sahih.

5. A harshi ma'anar Al-Kanz (tara dukiya) ita ce tara kuɗi da tattara su, kuma kuɗin da aka tara shi ne kuɗin da aka tattara. Kanz kuma yana nufin duk abin da aka tara aka ɓoye shi a ƙasa ko a sama. Ba za a iya bayyana kalmomin Alƙur'ani ba sai da ma'anarsu ta harshe, sai dai idan an ambaci ma'anar shari'a ga irin waɗannan kalmomi, to a lokacin za a bayyana su da ma'anar shari'a. Ba a tabbatar da cewa kalmar Kanz tana da ma'anar shari'a ba, don haka dole ne a bayyana ta da ma'anarta ta harshe kawai, wato tara kuɗi da tattara su ba tare da wata manufa ba. Wannan tarawa abin ƙyama ne, kuma shi ne wanda Allah (SWT) ya yi gargaɗi a kansa, kuma ya yi wa mai aikata shi alkawarin azaba mai tsanani.

5. Linguistically, Al-Kanz (hoarding) means piling up money, and hoarded money means accumulated money. Kanz also means anything piled up and hidden underground or overground. The words of the Qur’an can only be explained with the linguistic meaning, unless a Shari’ah meaning to such words is mentioned, in which case they would then be explained with the Shari’ah meaning. It has not been established that the word Kanz has had a Shari’ah meaning, therefore it must be explained with its linguistic meaning only, which is to hoard money and pile it up without purpose. This hoarding is abhorred and it is the one which Allah (swt) warned against and for which He promised the perpetrator a severe punishment.