Zaka hukusanywa kutoka kwa Waislamu, na hutolewa katika mali ambayo Shari'ah imeibainisha, kama vile fedha, faida za biashara, mifugo na nafaka. Haitolewi kutoka kwa kitu chochote ambacho Shari'ah haikukitaja. Hutolewa kutoka kwa kila mmiliki, bila kujali kama mtu huyo ni mukallaf (mwenye jukumu la kisheria na uwajibikaji), kama vile mtu mzima mwenye akili timamu, au ni mtu asiye na jukumu hilo, kama vile mtoto na mwenye wazimu. Zaka huwekwa katika sehemu maalum ya Bayt Al-Mal, na haitumiki isipokuwa kwa mojawapo au zaidi ya makundi manane yaliyotajwa katika Qur'ani Tukufu.

Zakah is collected from Muslims, and is taken from the wealth which the Shari’ah has specified such as money, the profits of trade, cattle and grains. It is not taken from anything which the Shari’ah did not mention. It is taken from every owner irrespective of whether they were legally responsible/accountable (Mukallaf) such as the mature, sane person or whether they were not legally responsible such as the child and the insane. The Zakah is placed in a specific section of the Bayt Al-Mal, and is not spent except upon one or more of the eight categories mentioned in the noble Quran.

Makala haya yanajumuisha masuala matano: kwanza: wajibu wa Zakat kwa Waislamu; pili: inatolewa kutoka katika mali ambayo Shari'ah imeibainisha tu na si nyingine; tatu: inatolewa kutoka kwa kila mmiliki; nne: inawekwa katika sehemu maalum ya Bayt Al-Mal; tano: haitumiwi kwa mtu yeyote isipokuwa watu maalum wenye sifa na idadi fulani. Kuhusu suala la kwanza, ambalo ni wajibu wa Zakat, dalili yake ni Qur'ani tukufu kama vile maneno Yake (SWT):

This article encompasses the following five issues: first: the obligation of Zakah upon the Muslims; second: it is taken from the property that the Shari’ah specified and nothing else; third: it is taken from every owner; fourth: it is placed in a specific section of the Bayt Al-Mal; fifth: it is not spent upon anyone other than the specific individuals that meet certain characteristics and numbers. As for the first issue, which is the obligation of Zakah, its evidence is the noble Quran such as His (swt) words:

"Na toeni Zaka" (TMQ 2:43), na:

“And give Zakah” (TMQ 2:43), and:

"Na simamisheni Swala na toeni Zakaah" (TMQ 33:33), na:

“And establish prayer and give Zakah” (TMQ 33:33), and:

"Wanaume ambao biashara wala mauzo haviwasumbui kumkumbuka Allah (SWT) na kusimamisha Sala na kutoa Zaka." (TMQ 24:37). Pia kuna ushahidi kutoka Sunnah, pale Mtume wa Allah ﷺ alipomtuma Mu'adh kwenda Yemen na kumwambia:

“Men whom neither commerce nor sale distracts from the remembrance of Allah (swt) and performance of prayer and giving of Zakah.” (TMQ 24:37). And there is also proof from the Sunnah, when the Messenger of Allah (saw) sent Mu’adh to Yemen and said to him:

. » أَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً، تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ وَترَُ د عَلَى فُقَرَائِهِمْ «.

. » أَعْلِمْهُمْ أَنَّ اللهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً، تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ وَترَُ د عَلَى فُقَرَائِهِمْ «.

"wafundishe kwamba Allah (SWT) ameifanya kuwa wajibu kwao kutoa Zakah kutoka katika mali yao, na itachukuliwa kutoka kwa matajiri miongoni mwao na kupewa masikini." (imekubaliwa kutoka kwa Ibn Abbas), na hadithi hii:

“teach them that Allah (swt) has made it obligatory for them to pay the Zakah from their property and it is to be taken from the wealthy among them and given to the poor.” (agreed upon from Ibn Abbas), and the narration:

. » بُنَِِ الإِسْلامُ عَلَى خََْسٍ « .

. » بُنَِِ الإِسْلامُ عَلَى خََْسٍ « .

"Uislamu umejengwa juu ya nguzo tano" imepokewa na wote kwa mujibu wa Ibn Umar, ambapo alitaja: » وَإِيتَاءِ الزَّكَاة « "na kutoa Zakat". Imepokewa kutoka kwa Abu Hurayrah kwamba Mbedui mmoja alimjia Mtume ﷺ akasema: "Nielekeze kwenye tendo ambalo nikilifanya nitaingia Peponi". Akasema:

“Islam is built upon five” agreed upon from Ibn Umar, in which he mentioned: » وَإِيتَاءِ الزَّكَاة « “and to give Zakah”. It is reported from Abu Hurayrah that a Bedouin came to the Prophet (saw) and said: “Guide me to an action that if I did it I would enter Paradise”. He said:

. اللهَ لا تُشْرِكُ بِهِ شَيْئاً، وَتُقِيمُ الصَّلاةَ الْمَكْتُوبَةَ، وَتؤَُدِّي الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومُ « » رَمَضَانَ .

. اللهَ لا تُشْرِكُ بِهِ شَيْئاً، وَتُقِيمُ الصَّلاةَ الْمَكْتُوبَةَ، وَتؤَُدِّي الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومُ « » رَمَضَانَ .

"Mwabuduni Allah (swt) wala msimshirikishe na chochote, na mshike Swala za faradhi, na mtoe Zakah ya lazima, na mfunge Ramadhani" (imepokewa na Al-Bukhari). Na imepokewa kutoka kwa Qais aliyesema: "Jarir Bin Abdullah alisema:

“Worship Allah (swt) and do not associate anything with Him, and establish the obligatory prayers, and pay the necessary Zakah, and fast Ramadan” (reported by Al-Bukhari). And it is narrated from Qais who said: “Jarir Bin Abdullah said:

. » عَلَى إِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ وَالن صْحِ لِكُلِّ مُسْلِمٍ بَايعَْتُ رَسُ ولَ اللهِ « .

. » عَلَى إِقَامِ الصَّلاةِ وَإِيتَاءِ الزَّكَاةِ وَالن صْحِ لِكُلِّ مُسْلِمٍ بَايعَْتُ رَسُ ولَ اللهِ « .

"Nilimwapia utiifu Mtume wa Allah ﷺ juu ya kusimamisha sala, kutoa Zakat, na nia safi na kuwatakia mema kila Muislamu." (Imekubaliwa na wote). Dalili hizi zinaonyesha wajibu wa Zakat, na kwamba haichukuliwi kutoka kwa yeyote isipokuwa Waislamu, hii ni kwa sababu ya maneno ya Mtume ﷺ katika riwaya ya Mu'ath:

“I gave pledge of allegiance to the Messenger of Allah (saw) on the observance of prayer, payment of Zakah, and sincerity and well-wishing for every Muslim.” (agreed upon). These evidences indicate the obligation of Zakah, and as for the fact that is not taken from anyone other than the Muslims, this is due to the words of the Messenger (saw) in the narration of Mu’ath:

.» تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ « .

.» تؤُْخَذُ مِنْ أَغْنِيَائِهِمْ « .

"imechukuliwa kutoka kwa matajiri", na kwamba inatolewa kwa Waislamu na si kwa mwingine yeyote ni kutokana na maneno yaliyo katika hadithi hiyo hiyo: .» وَترَُ د عَلَى فُقَرَائِهِمْ « .

“taken from the wealthy”, and as for the fact that it is given to the Muslims and not to anyone else is due to the words in the same narration: .» وَترَُ د عَلَى فُقَرَائِهِمْ « .

"na wanapewa maskini," yaani, Waislamu.

“and given to the poor”, in other words, the Muslims.

Kuhusu suala la pili, ambalo ni kwamba Zakat haichukuliwi kutoka mali yoyote isipokuwa ile ambayo imebainishwa na Shari'ah, dalili yake ni kwamba Mwenye Sheria (SWT) alizuia aina za mali ambazo Zakat inachukuliwa kutoka kwake kwa kubainisha kiasi kinachochukuliwa kutoka kila aina ya mali hizo. Kwa hiyo, kila kitu ambacho Shari'ah imebainisha Nisab (kiwango cha chini ambacho baada ya kufikiwa Zakat inakuwa wajibu) kwake, Zakat huchukuliwa kutoka kwake pindi kinapofikia Nisab, na ikiwa hakifikii basi hakuna chochote kinachochukuliwa kutoka kwake, kutokana na yale yaliyopokewa kutoka kwa Jabir aliyesema:

With respect to the second issue, which is that Zakah is not taken from any property other than that which has been specified by the Shari’ah, its evidence is that the Legislator (swt) restricted the categories from which Zakah is taken by defining the amount which is taken from each of these categories. So everything that the Shari’ah defined a Nisab (minimum level after which the Zakah becomes obligatory) for, has Zakah taken from it once it reaches the Nisab and if it doesn’t reach it then nothing is taken from it, due to what was related from Jabir who said:

. لَيْسَ فِيمَا دُونَ خََْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خََْسِ ذَوْدٍ مِنْ « » الإِبِلِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خََْسَةِ أَوْسُقٍ مِنْ التَّمْرِ صَدَقَة .

. لَيْسَ فِيمَا دُونَ خََْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خََْسِ ذَوْدٍ مِنْ « » الإِبِلِ صَدَقَةٌ، وَلَيْسَ فِيمَا دُونَ خََْسَةِ أَوْسُقٍ مِنْ التَّمْرِ صَدَقَة .

Mtume wa Allah ﷺ alisema: “Hakuna zaka ya sadaka inayolipwa kwa fedha chini ya fiqiya tano (awaq), wala kwa ngamia chini ya vichwa vitano, wala kwa tende chini ya wasq tano.” (ameripotiwa na Muslim).

“The Messenger of Allah (saw) said: “No (Zakah) Sadaqa is payable on less than five Fiqiyas (Awaq) of silver, and on less than five heads of camels, and less than five Wasqs of dates.” (reported by Muslim).

Zakat haitolewi kutoka kwenye mali ambayo Shari'ah haijaweka Nisab yake. Hii ni kwa sababu ingawa aya hiyo ni ya jumla (Mujmal), Hadithi zilikuja na kuifafanua. Kwa hiyo Hadithi zinazohusu Zakat zinafafanua ujumla wa aya hiyo na hazitoi masharti maalum kwake. Kuna tofauti kubwa kati ya ufafanuzi na ubainishaji (takhsis). Swala nayo ilikuja kwa namna ya jumla.

Zakah is not taken from property that has not had a Nisab defined by the Shari’ah. This is because though the verse is summarised (Mujmal), the narrations came and explained it. And so the narrations regarding Zakah explain the generality of the verse and are not specifications for it. There is a large difference between explanation and specification. The prayer came in a summarised form:

“Na simamisheni Swalah” (TMQ 2:43), na Mtume ﷺ alikuja na kuifafanua, kwa hiyo kitu chochote nje ya kile Mtume ﷺ alichokifafanua kuwa sehemu ya Swalah hakiruhusiwi kuchukuliwa kuwa muhimu, kwa kuwa tumefungwa na kile Mtume ﷺ alichokifafanua. Kwa namna hiyo hiyo, aya inayohusu Zakah ilikuja kwa namna ya muhtasari.

“And establishes the prayer” (TMQ 2:43) and the Messenger (saw) came and explained it, and so anything outside of what the Messenger (saw) explained as part of the prayer is not permitted to be considered relevant, since we are restricted by what the Messenger (saw) explained. In the same manner, the verse regarding Zakah came in a summarised form:

“Na toeni zakah” (TMQ 2:43)

“And give Zakah” (TMQ 2:43):

“Chukua, [Ewe Muhammad ﷺ], sehemu kutoka katika mali yao.” (TMQ 9:103):

“Take, [O, Muhammad], from their wealth.” (TMQ 9:103):

"Matumizi ya Zakah ni kwa ajili ya tu." (TMQ 9:60), na hadithi zilikuja kufafanua makundi ambayo Zakah hutolewa, kwa kueleza kiasi kinachotolewa kutoka kwenye makundi hayo, na Nisab yake. Zakah haichukuliwi kutoka kwa kitu kingine chochote, na ni haramu kuchukua Zakah kutoka kwa kitu chochote kisichotajwa na Shari'ah kuwa na Nisab yake na kiasi kinachotolewa kutoka humo. Kwa hiyo, hakuna Zakah juu ya nyumba, wala magari, wala mizeituni, kwa kuwa Mwenye Kutunga Sheria (Ash-Shaari') hakutaja Nisab ya Zakah yoyote juu yake, wala kiasi kinachopaswa kutolewa kutoka humo iwapo kitafikia thamani ya Nisab; na hivyo, hakuna Zakah juu yake, na kuchukua Zakah kunapunguzwa kwenye mali zilizotajwa katika maandiko ya Shari'ah. Kwa hiyo, Zakah huchukuliwa tu kutoka kwenye mambo kumi yaliyotajwa katika maandiko sahihi, ambayo ni ngamia, ng'ombe, mifugo, dhahabu, fedha, ngano, shayiri, tende na zabibu kavu.

“Zakah expenditures are only for.” (TMQ 9:60), and the narrations came and explained the categories from which Zakah is taken by explaining the amount which is taken from these categories, and the Nisab for them, Zakah is not taken from anything else, and it is forbidden to take Zakah from anything other than whatever the Shari’ah mentioned the Nisab for and the amount taken from it. So accordingly there is no Zakah upon housing, or cars or olives, since the Legislator did not mention the Nisab for any Zakah upon them, nor the amount which should be taken from them if they reached the value of the Nisab, and, therefore, there is no Zakah upon them, and taking Zakah is limited to the properties which have been mentioned in a Shari’ah text. Therefore, Zakah is only taken from the ten things which have been mentioned in authentic texts, which are camels, cows, cattle, gold, silver, wheat, barley, dates and raisins.

Kuhusu ngamia na ng'ombe, ushahidi ni ule uliopokelewa kutoka kwa Al-Zuhri, kutoka kwa Salem, kutoka kwa baba yake, aliyesema:

As for camels and cattle, the evidence is what has been related from Al-Zuhri from Salem from his father who said:

. قَدْ كَتَبَ الصَّدَقَةَ وَلََْ يَُْرِجْهَا إِلَى عُمَّالِهِ حَتََّّ توُُفيَِّ، قَالَ: كَانَ رَسُولُ اللهِ « فَأَخْرَجَهَا أَبُو بَكْرٍ مِنْ بعَْدِهِ فَعَمِلَ بَِِا حَتََّّ توُُفيَِّ، ثُمَّ أَخْرَجَ هَا عُمَرُ مِنْ بعَْدِهِ فَعَمِلَ بَِِا. قَالَ: فَلَقَدْ هَلَكَ عُمَرُ يوَْمَ هَلَكَ وَإِنَّ ذَلِكَ لَمَقْرُونٌ بِوَصِيَّتِهِ، قَالَ: فَكَانَ فِيهَا فِي الإِبِلِ فِي خََْسِ شَاةٍ، حَتََّ تنَْتَهِي إِلَى أَرْبَعٍ وَعِشْرِينَ، فَإِذَا بلََغَتْ إِلَى خََْسٍ وعِشْرينَ فَفِيهَا بِنْتُ مَََاضٍ، إِلَى خََْسٍ وَثَلاثِيَ، فَإِنْ لََْ تَكُنْ بِنْتُ مَََاضٍ فَابْنُ لَبُونٍ، فَإِذَا زَادَتْ عَلَى خََْسٍ وَثَلاثِيَ فَفِيهَا ب نْتُ لَبُونٍ، إِلَى خََْسٍ وَأَرْبَعِيَ، فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا حُقَّةٌ، إِلَى سِ تِّيَ، فَإِذَا زَادَتْ فَفِيهَا جَذِعَةٌ، إِلَى خََْسٍ وَسَبْعِيَ، فَإِذَا زَادَتْ فَفِيهَا ابْنَتَا لَبُونٍ، إَلَى تِسْعِيَ، فَإِذَا زَادَتْ فَفِيهَا حُقَّتَانِ، إِلَى عِشْرِينَ وَمَائَةٍ، فَإِذَا كَثرَُتْ الإِبِلُ فَفِي كُلِّ خََْسِيَ حُقَّةٌ، وَفِي كلِّ أَرْبَعِيَ بِنْتُ لَبُونٍ. وَفِي الغَنَمِ مِنْ أَرْبَعِيَ شَاةً شَاةً، إِلَى عِشْرِينَ وَمِائَةٍ، فَإِذَا زَادَتْ شَاةٌ فَفِيهَا شَاتَانِ، إِلَى مِائَتَيِْ، فَإِذَا زَادَتْ فَفِيهَا ثَلاثُ شِياهٍ، إِلَى ثَلاثََُائَةٍ، فَإِذَا زَادَتْ بعَْدُ فَلَ يسَ فِيهَا شَيْءٌ حَتََّ تَبْلُغَ أَرْبعَُمَائَةٍ، فَإذَا » كَثرَُتْ الْغَنَمُ فَفِي كُلِّ مِائَةٍ شَاة .

. قَدْ كَتَبَ الصَّدَقَةَ وَلََْ يَُْرِجْهَا إِلَى عُمَّالِهِ حَتََّّ توُُفيَِّ، قَالَ: كَانَ رَسُولُ اللهِ « فَأَخْرَجَهَا أَبُو بَكْرٍ مِنْ بعَْدِهِ فَعَمِلَ بَِِا حَتََّّ توُُفيَِّ، ثُمَّ أَخْرَجَ هَا عُمَرُ مِنْ بعَْدِهِ فَعَمِلَ بَِِا. قَالَ: فَلَقَدْ هَلَكَ عُمَرُ يوَْمَ هَلَكَ وَإِنَّ ذَلِكَ لَمَقْرُونٌ بِوَصِيَّتِهِ، قَالَ: فَكَانَ فِيهَا فِي الإِبِلِ فِي خََْسِ شَاةٍ، حَتََّ تنَْتَهِي إِلَى أَرْبَعٍ وَعِشْرِينَ، فَإِذَا بلََغَتْ إِلَى خََْسٍ وعِشْرينَ فَفِيهَا بِنْتُ مَََاضٍ، إِلَى خََْسٍ وَثَلاثِيَ، فَإِنْ لََْ تَكُنْ بِنْتُ مَََاضٍ فَابْنُ لَبُونٍ، فَإِذَا زَادَتْ عَلَى خََْسٍ وَثَلاثِيَ فَفِيهَا ب نْتُ لَبُونٍ، إِلَى خََْسٍ وَأَرْبَعِيَ، فَإِذَا زَادَتْ وَاحِدَةٌ فَفِيهَا حُقَّةٌ، إِلَى سِ تِّيَ، فَإِذَا زَادَتْ فَفِيهَا جَذِعَةٌ، إِلَى خََْسٍ وَسَبْعِيَ، فَإِذَا زَادَتْ فَفِيهَا ابْنَتَا لَبُونٍ، إَلَى تِسْعِيَ، فَإِذَا زَادَتْ فَفِيهَا حُقَّتَانِ، إِلَى عِشْرِينَ وَمَائَةٍ، فَإِذَا كَثرَُتْ الإِبِلُ فَفِي كُلِّ خََْسِيَ حُقَّةٌ، وَفِي كلِّ أَرْبَعِيَ بِنْتُ لَبُونٍ. وَفِي الغَنَمِ مِنْ أَرْبَعِيَ شَاةً شَاةً، إِلَى عِشْرِينَ وَمِائَةٍ، فَإِذَا زَادَتْ شَاةٌ فَفِيهَا شَاتَانِ، إِلَى مِائَتَيِْ، فَإِذَا زَادَتْ فَفِيهَا ثَلاثُ شِياهٍ، إِلَى ثَلاثََُائَةٍ، فَإِذَا زَادَتْ بعَْدُ فَلَ يسَ فِيهَا شَيْءٌ حَتََّ تَبْلُغَ أَرْبعَُمَائَةٍ، فَإذَا » كَثرَُتْ الْغَنَمُ فَفِي كُلِّ مِائَةٍ شَاة .

“Na Mtume ﷺ aliandika kuhusu Sadaka (Zaka), na akafariki kabla hajawatuma kwa magavana wake; alisema: na hivyo Abu Bakr akaituma na kuitendea kazi hadi alipofariki, kisha Omar akafanya hivyo. Alisema: Omar alifariki siku aliyofariki, na akaandika katika wasia wake: kwamba kuna kondoo (wa kutolewa) kwa kila ngamia watano, hadi ngamia ishirini na nne. Iwapo kuna ngamia ishirini na tano, basi analazimika kutoa ndama wa kike wa ngamia (Bint Al-Makhaadh), na asipokuwa naye, basi ngamia dume mwana wa ngamia jike mwenye maziwa (Ibn Laboon). Iwapo kuna ngamia zaidi ya thelathini na tano, basi analazimika kutoa binti wa ngamia mwenye maziwa (Bint Laboon) hadi ngamia arobaini na tano, na akiwa na mmoja zaidi hadi sitini, basi analazimika kutoa ngamia jike (Hiqqah), na zaidi ya hapo hadi sabini na tano, basi analazimika kutoa ngamia jike mwenye meno ya mbele (Jaza’a; aliye na zaidi ya miaka minne), na kwa zaidi ya hapo hadi tisini, analazimika kutoa binti wawili wa ngamia wenye maziwa, na iwapo kuna zaidi ya hapo hadi mia moja na ishirini, analazimika kutoa ngamia wawili jike, na iwapo kuna zaidi ya hapo, basi kwa kila hamsini analazimika kutoa ngamia jike, na kwa kila arobaini analazimika kutoa binti wa ngamia mwenye maziwa. Na katika ng’ombe, kwa kila arobaini hadi mia moja na ishirini analazimika kutoa kondoo jike mmoja, iwapo kuna mmoja zaidi ya hapo hadi mia mbili, basi analazimika kutoa kondoo jike wawili, na iwapo kuna zaidi ya hapo, basi hadi mia tatu analazimika kutoa kondoo jike watatu, na iwapo kuna zaidi ya hapo, basi hakuna kinachopaswa kutolewa hadi mia nne, ambapo kondoo jike mmoja anapaswa kutolewa kwa kila mia moja” (imepokewa na Ahmad na Abu Dawud na Al-Tirmidhi). Imepokewa kutoka kwa Anas: “Abu Bakr aliwaandikia: hii ndiyo wajibu wa Sadaka ambayo Mtume ﷺ wa Allah aliwaamuru Waislamu, kama Allah (SWT), Mwenye nguvu na Mtukufu, alivyomuamuru Mtume ﷺ wa Allah,” (imepokewa na Al-Bukhari), kisha akataja ngamia na ng’ombe kwa namna ile ile ya simulizi ya Al-Zuhri. Bint al-Makhaadh ni ngamia jike mwenye umri wa kati ya mwaka mmoja na miwili, na Bint Labun ni ngamia mwenye umri unaozidi miaka miwili ambaye mama yake ana maziwa kwa kuwa amezaa tena, na binti wa ngamia wa namna hii huitwa Bint Labun. Na Hiqqah ni ngamia jike mwenye umri unaozidi miaka mitatu, na Jaza'a ni mwenye umri unaozidi miaka minne. Ukweli kwamba riwaya zinataja Bint Labun kwa zaidi ya ngamia thelathini na tano unaonyesha kuruhusiwa kutoa Bint Labun badala yake, ndiyo sababu Bukhari aliongeza neno 'jike'.

“And the Messenger (saw) wrote the Sadaqah (Zakah), and died before he could send it to his governors; he said: and so Abu Bakr sent it and acted according to it until he died, and then Omar did so. He said: Omar died the day he died, and wrote in his will: that there was a sheep (to be given) for every five camels, until twenty four camels.If there were twenty five camels, then a female baby camel (Bint Al-Makhaadh) is due, and if they didn’t have one, then a male camel son of a milk-bearing camel (Ibn Laboon). If there were more than thirty five camels, then a daughter of a milk-bearing camel (Bint Laboon) is due up to forty five camels, and if there is one more up until sixty, then a female camel (Hiqqah) is due, and if there is more than that up to seventy five, then a female camel whose front teeth (Jaza’a; older than four years) is due, and for more than that up until ninety then two daughters of milk-bearing camels are due, and if there are more than that up one hundred and twenty then two female camels are due, and if there are more than that then for every fifty a female camel is due and for every forty a daughter of a milk-bearing camel is due. And in cattle, for every forty until one hundred and twenty one female sheep is due, if there is one more than that up until two hundred then two female sheep are due, and if there are more than that then up until three hundred three female sheep are due, and if there is more than that then nothing is due until four hundred, at which point a female sheep is due for every one hundred” (reported by Ahmad and Abu Dawud and Al-Tirmidhi). It is narrated from Anas: “Abu Bakr wrote to them: this is the obligation of Sadaqah which the Messenger of Allah (saw) enjoined upon the Muslims, as Allah (swt), the Mighty and Sublime, commanded the Messenger of Allah (saw) ” (reported by Al-Bukhari), and then mentioned camels and cattle in the same manner as the narration of Al-Zuhri. The Bint Al-makhaadh is a female camel between one and two years, and a Bint labun is older than two years whose mother is milk bearing through giving birth, and the daughter of such a camel is called the Bint labun. And the Hiqqah is the female camel older than three years, and the Jaza’a is older than four. The fact that the narrations mentions the Bint Labun for more than thirty five camels indicates the permissibility to give a Bint Labun instead, which is why Bukhari added ‘female’.

Kuhusu ng'ombe, dalili ni ile iliyopokewa kutoka kwa Mu'adh Bin Jabal, ambaye alisema:

As for cows, the evidence is what has been related from Mu’adh Bin Jabal who said:

. إِلَى الْيَمَنِ، فَأَمَرَنِي أَنْ آخُذَ مِنْ كُلِّ ثَلاَثِينَ بَ قَرَةً تَبِيعًا أَوْ بَ عَثَنِي النَّبِيُّ « »... تَبِيعَةً، وَمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةً .

. إِلَى الْيَمَنِ، فَأَمَرَنِي أَنْ آخُذَ مِنْ كُلِّ ثَلاَثِينَ بَ قَرَةً تَبِيعًا أَوْ بَ عَثَنِي النَّبِيُّ « »... تَبِيعَةً، وَمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةً .

“Mtume wa Mwenyezi Mungu ﷺ alinituma Yemen, akaniamuru nichukue kutoka kila ng'ombe thelathini, ndama wa kiume au wa kike mwenye umri wa miaka miwili aitwaye Tabi', na kutoka kila arobaini, ng'ombe mwenye umri wa miaka mitatu aitwaye Musinnah ﷺ.” (Ameipokea Ahmad, Abu Dawud, Al-Nasa'i na Al-Tirmidhi, ambaye aliitambua kuwa ni Hasan.) Yahya bin Al-Hakam alisimulia kutoka kwa Mu'adh, ambaye alisema:

“The Messenger of Allah (saw) sent me to Yemen, and commanded me to take from every thirty, cattle a male or female Tabi' (two-year-old baby cow), and from every forty, a Musinnah (three-year-old cow)” (reported by Ahmad, Abu Dawud, Al-Nasa’i and Al-Tirmidhi who considered it Hasan). Yahya b. Al-Hakm narrated from Mu’adh who said:

. أُصَدِّقُ أَهْلَ الْيَمَنِ وَأَمَرَنِي أَنْ آخُذَ مِنْ الْبَ قَرِ مِنْ كُلِّ بَ عَثَنِي رَسُولُ اللَّهِ « ثَلَاثِينَ تَبِيعًا قَالَ هَارُونُ وَالتَّبِيعُ الْجَذَعُ أَوْ الْجَذَعَةُ، وَمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةً قَالَ فَ عَرَضُ وا عَلَيَّ أَنْ آخُذَ مِنْ الأَرْبَعِينَ قَالَ هَا رُونُ مَا بَ يْنَ الأَرْبَعِينَ أَوْ الْخَمْسِينَ وَبَ يْنَ السِّتِّينَ وَالسَّبْعِينَ وَمَا بَ يْنَ الثَّمَانِينَ وَالتِّسْعِينَ فَأَبَ يْتُ ذَاكَ وَقُ لْتُ لَهُمْ حَتَّى أَسْأَلَ رَسُولَ اللَّهِ فَأَمَرَنِي أَنْ آخُذَ مِنْ كُلِّ ثَلاثِينَ تَبِيعًا وَمِنْ كُلِّ عَنْ ذَلِكَ فَ قَدِمْتُ فَأَخْبَ رْتُ النَّبِيَّ أَنْ لا آخُذَ فِيمَا بَ يْنَ أَرْبَعِينَ مُسِنَّةً وَمِنْ السِّتِّينَ تَبِيعَيْنِ... وَأَمَرَنِي رَسُولُ اللَّهِ »... ذَلِكَ .

. أُصَدِّقُ أَهْلَ الْيَمَنِ وَأَمَرَنِي أَنْ آخُذَ مِنْ الْبَ قَرِ مِنْ كُلِّ بَ عَثَنِي رَسُولُ اللَّهِ « ثَلَاثِينَ تَبِيعًا قَالَ هَارُونُ وَالتَّبِيعُ الْجَذَعُ أَوْ الْجَذَعَةُ، وَمِنْ كُلِّ أَرْبَعِينَ مُسِنَّةً قَالَ فَ عَرَضُ وا عَلَيَّ أَنْ آخُذَ مِنْ الأَرْبَعِينَ قَالَ هَا رُونُ مَا بَ يْنَ الأَرْبَعِينَ أَوْ الْخَمْسِينَ وَبَ يْنَ السِّتِّينَ وَالسَّبْعِينَ وَمَا بَ يْنَ الثَّمَانِينَ وَالتِّسْعِينَ فَأَبَ يْتُ ذَاكَ وَقُ لْتُ لَهُمْ حَتَّى أَسْأَلَ رَسُولَ اللَّهِ فَأَمَرَنِي أَنْ آخُذَ مِنْ كُلِّ ثَلاثِينَ تَبِيعًا وَمِنْ كُلِّ عَنْ ذَلِكَ فَ قَدِمْتُ فَأَخْبَ رْتُ النَّبِيَّ أَنْ لا آخُذَ فِيمَا بَ يْنَ أَرْبَعِينَ مُسِنَّةً وَمِنْ السِّتِّينَ تَبِيعَيْنِ... وَأَمَرَنِي رَسُولُ اللَّهِ »... ذَلِكَ .

Mtume ﷺ alinituma kuchukua Sadaka kutoka kwa watu wa Yemen, na akaniamuru nichukue Tabee'a kutoka kila thelathini, na Musinnah kutoka kila arobaini. Kisha wakaniuliza ni nini kinachopaswa kutolewa kwa kati ya hamsini na sitini, na kati ya sitini na sabini, na kati ya themanini na tisini. Basi nilirudi na kumweleza Nabii ﷺ, ambaye aliniamuru nisichukue chochote kati ya hizo (ilipokewa na Ahmad kwa mnyororo wa wapokezi unaochukuliwa kuwa Hasan na Al-Zayn). Ahmad alipokea pia kutoka kwa Mu'adh bin Jabal, ambaye alisema:

“The Messenger of Allah (saw) sent me to take the Sadaqah from the people of Yemen, and commanded me to take a Tabee’a from every thirty, and a Musinnah from every forty, and then they asked me what should be given for between fifty and sixty, and sixty and seventy, and eighty and ninety, and so I returned and informed the Prophet (saw) who commanded me not to take anything between those” (reported by Ahmad with a chain considered Hasan by Al-Zayn). Ahmad reported that Mu’adh Bin Jabal who said:

. » فِي أَوْقَاصِ الْبَ قَرِ شَيْئًا لَمْ يَأْمُرْنِي رَسُولُ اللَّهِ « .

. » فِي أَوْقَاصِ الْبَ قَرِ شَيْئًا لَمْ يَأْمُرْنِي رَسُولُ اللَّهِ « .

"Mtume wa Allah ﷺ hakuniamuru nichukue chochote cha Awqas Al-Baker." Al-Awqas ni wingi wa Waqs, na ni kiasi kilicho kati ya Tabee'ah au Tabee'a, na Musinnah, au Musinnah. Tabee'ah au Tabee'a ni ng'ombe dume na jike wenye umri wa chini ya mwaka mmoja, na Musinnah ni ng'ombe jike aliye katika mwaka wake wa pili.

“The Messenger of Allah (saw) didn’t command me to take anything of Awqas Al-Baker.” Al-Awqas is the plural of Waqs and it is the amount between the Tabee’ah or Tabee’a, and the Musinnah, or Musinnah. The Tabee’ah or Tabee’a are the male and female cows of less than one year in age, and the Musinnah is the female cow in her second year.

Kuhusu dhahabu na fedha, dalili yake ni ile iliyopokewa kutoka kwa ‘Ali bin Abi Talib (ra), kutoka kwa Mtume ﷺ, ambaye alisema:

As for gold and silver, its evidence is what is related from ‘Ali b. Abi Talib (ra) from the Prophet (saw) who said:

. ذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَلَيْهَا الحَْوْلُ فَفِيهَا خََْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ « شَيْءٌ، يعَْنِِ فِي الذَّهَبِ، حَتََّّ يَكُونَ لَكَ عِشْرُونَ دِينَاراً، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ » عَلَيْهَا الحَْوْلُ فَفِيهَا نِصْفُ دِينَارٍ .

. ذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَلَيْهَا الحَْوْلُ فَفِيهَا خََْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ « شَيْءٌ، يعَْنِِ فِي الذَّهَبِ، حَتََّّ يَكُونَ لَكَ عِشْرُونَ دِينَاراً، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ » عَلَيْهَا الحَْوْلُ فَفِيهَا نِصْفُ دِينَارٍ .

"Unapomiliki dirhamu mia mbili mwishoni mwa mwaka (ikiwa bado unazo zote), dirhamu tano hutozwa juu yake kama Zakah. Hakuna kitu juu yako (cha kulipwa) kwa dhahabu, mpaka ifikie (thamani ya) dinari ishirini. Unapomiliki dinari ishirini, mwishoni mwa mwaka, basi nusu dinari hutozwa juu yake (kama Zakah)" (imepokewa na Abu Dawud na ni Hasan). Dirham ni daaniq sita, na daaniq ni qiraat mbili, na qiraat ni tazuj mbili, na tazuj ni habbah mbili, na habbah ni sehemu ya sita ya sehemu ya nane ya dirham, ambayo ni sehemu moja kati ya sehemu arobaini na nane za dirham. Huu ndio uzito wa dirham ya Shari'ah iliyotajwa katika hadithi. Dinari ni mithqaal, na mithqaal ni dirham moja na 3/7 ya dirham, ambayo ni uzito wa dinari ya Shari'ah uliotajwa katika hadithi.

“When you possess two hundred Dirhams at the end of the year (if you still have all of them), five Dirhams are levied on them as Zakah. There is nothing upon you (to be paid) in gold, until it reaches (the value of) twenty Dinars. When you possess twenty Dinars, at the end of the year, then there is half a Dinar levied on it (as Zakah)” (reported by Abu Dawud and it is Hasan). A Dirham is six Daaniqs, and a Daniq is two Qiraats, and a Qiraat is two Tazuj and a Tazuj is two Habbah, and a Habba is a sixth of an eighth of a Dirham, which is a part of the forty eight parts of a Dirham. This is the weight of the Shari’ah Dirham which is mentioned in the narration. A Dinar is a Mithqaal, and the Mithqaal is a Dirham and 3/7 of a Dirham, which is the weight of the Shari’ah Dinar mentioned in the narration.

Kuhusu ngano, shayiri, tende na zabibu kavu, dalili ni ile iliyopokewa na Al-Hakim, Al-Bayhaqi na Al-Tabarani kutoka kwa riwaya ya Abu Musa na Mu'adh pale Mtume ﷺ alipowatuma wote wawili Yemen ili kuwafundisha watu mambo ya dini yao, akisema:

As for wheat, barley, dates and raisins, the evidence is what has been related by Al-Hakim and Al-Bayhaqi and Al-Tabarani from the narration of Abu Musa and Mu’adh when the Prophet (saw) sent them both to Yemen in order to teach the people the issue of their Deen, saying:

.» لاَ تَأْخُذَا الصَّدَقَةَ إِلاَّ مِنْ هِذِهِ الأَرْبعََةِ: الشَّعِيرُ وَالحِْنْطَةُ وَالزَّبِيبُ وَالتَّمْرُ «.

.» لاَ تَأْخُذَا الصَّدَقَةَ إِلاَّ مِنْ هِذِهِ الأَرْبعََةِ: الشَّعِيرُ وَالحِْنْطَةُ وَالزَّبِيبُ وَالتَّمْرُ «.

"Usichukue Sadaqah (Zakat) isipokuwa kutoka kwa haya manne: shayiri, ngano, zabibu kavu na tende" (imethibitishwa na Al-Hakim, na Bayhaqi amesema kwamba wapokezi ni waaminifu na mnyororo wa wapokezi umeunganika). Al-Daraqutni ameripoti katika Sunan yake kutoka kwa Abdullah bin Amr ambaye alisema:

“Do not take Sadaqah (Zakah) except from these four: Barley, wheat, raisins and dates” (authenticated by Al-Hakim and Bayhaqi said that the narrators are trustworthy and the chain is connected). Al-Daraqutni reported in his Sunan from Abdullah BinAmrf who said:

.» الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ إِنَََّّا سَنَّ رَسُولُ اللهِ «.

.» الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ إِنَََّّا سَنَّ رَسُولُ اللهِ «.

Mtume wa Allah ﷺ aliweka zakat tu katika hivi vinne: shayiri, ngano, zabibu kavu, na tende. Na imepokewa kutoka kwa Al-Shu’ba kwamba Mtume ﷺ aliandikia watu wa Yemen akisema:

“The Messenger of Allah (saw) made Zakah only in the following four: Barley, wheat, raisins, and dates”, and it is narrated from Al-Shu’ba that the Prophet (saw) wrote to the people of Yemen saying:

. » إِنَََّّا الصَّدَقَةُ فِي الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ « .

. » إِنَََّّا الصَّدَقَةُ فِي الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ « .

"Sadaqah (Zakah) ni kwa ngano, shayiri, tende na zabibu kavu pekee" (imesimuliwa na Al-Bayhaqi kutoka kwa Al-Shu’ba kama riwaya ya Mursal).

“Sadaqah (Zakah) is only in wheat, barley, dates and raisins” (reported by Al-Bayhaqi from Al-Shu’ba as a Mursal narration).

Kuhusu hadithi zinazotaja zakat juu ya nafaka, ni dhaifu. Kwa mfano, Ibn Maja ameripoti kutoka kwa ‘Amru bin Shu’ayb, kutoka kwa baba yake, kutoka kwa babu yake:

As for the narrations that mention Zakah upon corn – they are weak. For example Ibn Maja reported from ‘Amru b. Shu’ayb from his father from his grandfather:

. » الزَّكَاةَ فِي: الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ والذُّرَة إِنَّمَا سَنَّ رَسُولُ اللهِ « .

. » الزَّكَاةَ فِي: الْحِنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ والذُّرَة إِنَّمَا سَنَّ رَسُولُ اللهِ « .

“Mjumbe wa Allah ﷺ aliweka zaka katika yafuatayo: shayiri, ngano, zabibu kavu, tende na mahindi.” Al-Hafidh alisema katika Al-Talkhis: “Mnyororo wao, yaani minyororo ya Al-Daraqutni na Ibn Maja, haina msingi kwa kuwa Al-Arzami yumo ndani yake na amekataliwa.” Na vivyo hivyo kile alichosimulia Al-Bayhaqi kutoka kwa Al-Hasan aliyesema:

“The Messenger of Allah (saw) made Zakah in the following: barley, wheat, raisins, dates and corn”. Al-Hafiz said in Al- Talkhis: “Their chains, in other words, the chains of Al-Daraqutni and Ibn Maja, are baseless since Al-Arzami is in them and he is rejected.” And similarly what Al-Bayhaqi reported from Al-Hasan who said:

. إِلاَّ فِي عَشَرَةِ أَشْيَاءٍ: الإِبِلُ وَالْبَ قَرُ وَالْغَنَمُ وَالذَّهَبُ لَمْ يَ فْرِضَ رَسُولُ اللهِ « » وَالْفِضَّةُ وَالْحِنْطَةُ وَالشَّعِيرُ وَالتَّمْرُ وَالزَّبِيبُ، قَالَ ابْنُ عُيَ يْ نَةَ أَرَاهُ قَالَ وَالذُّرَة .

. إِلاَّ فِي عَشَرَةِ أَشْيَاءٍ: الإِبِلُ وَالْبَ قَرُ وَالْغَنَمُ وَالذَّهَبُ لَمْ يَ فْرِضَ رَسُولُ اللهِ « » وَالْفِضَّةُ وَالْحِنْطَةُ وَالشَّعِيرُ وَالتَّمْرُ وَالزَّبِيبُ، قَالَ ابْنُ عُيَ يْ نَةَ أَرَاهُ قَالَ وَالذُّرَة .

“Mjumbe wa Allah ﷺ hakuwajibisha Zakat isipokuwa katika mambo kumi: ngamia, ng’ombe, kondoo, dhahabu, fedha, shayiri, ngano, tende, zabibu kavu – Ibn ‘Uyayaba alisema: nadhani alisema na mahindi.” Al-Hafiz alisema katika Al-Talkhis kwamba riwaya ya Al-Hasan ni riwaya ya Mursal kutoka kwa ‘Amru bin ‘Ubayd ambaye ni dhaifu sana, na Abu Hatim alisema riwaya zake hazikubaliwi. Vilevile Al-Bayhaqi mwenyewe alitaja katika kitabu chake Sunan Al-Kubra riwaya nyingine kutoka kwa Al-Hasan ambayo ina ndani yake ‘Amru bin ‘Ubayd.

“The Messenger of Allah (saw) did not make Zakah obligatory except in ten things: camels, cows, sheep, gold, silver, barley, wheat, dates, raisins – Ibn ‘Uyayaba said: I think he said and corn”. Al-Hafiz said in Al-Talkhis that the report of Al-Hasan is a Mursal narration from ‘Amru b. ‘Ubayd who is very weak, and Abu Hatim said his narrations are not considered. Similarly Al- Bayhaqi himself mentioned in his Sunan Al-Kubra in another report from Al-Hasan which had ‘Amru b. ‘Ubayd in it:

. الصَّدَقَةَ إِلاَّ فِي عَشَرَةٍ فَذَكَرَهُنَّ وَذكََرَ فِيهِنَّ السُّلْتُ لَمْ يَجْعَلْ رَسُولُ اللهِ « » وَلَمْ يَذْكُرْ الذُّرَة .

. الصَّدَقَةَ إِلاَّ فِي عَشَرَةٍ فَذَكَرَهُنَّ وَذكََرَ فِيهِنَّ السُّلْتُ لَمْ يَجْعَلْ رَسُولُ اللهِ « » وَلَمْ يَذْكُرْ الذُّرَة .

"Mtume ﷺ hakuwajibisha Sadaka (Zakat) isipokuwa juu ya mambo kumi, kisha akayataja, akataja aina ya shayiri, lakini hakutaja mahindi." Kwa hiyo, simulizi mbili zenye minyororo dhaifu hazikubaliani, na kwa sababu hiyo simulizi kuhusu Zakat juu ya mahindi ni dhaifu.

“The Messenger of Allah (saw) did not obligate Sadaqah (Zakah) except upon ten and then he mentioned them, and mentioned a type of barley, but didn’t mention corn”. So, the two narrations with their weak chains, are different, and so accordingly the narration about the Zakah upon corn is weak.

Hizi ndizo aina nne (ngano, shayiri, tende na zabibu kavu) ambazo zakat hutolewa kutoka kwake, na hakuna zakat inayotolewa kutoka kwa kitu kingine chochote kabisa. Kuhusu kile kilichosimuliwa kutoka kwa Jabir kwamba Mtume ﷺ alisema:

These are the four categories (wheat, barley, dates and raisins) that have Zakah taken from them, and no Zakah is taken from anything else at all. As for what is narrated from Jabir that the Prophet (saw) said:

.» فِيمَا سَقَتْ الأَنْهَارُ وَالْغَيْمُ الْعُشُورُ، وَفِيمَا سُقِيَ بِالسَّانِيَةِ نِصْفُ الْعُشْرِ «.

.» فِيمَا سَقَتْ الأَنْهَارُ وَالْغَيْمُ الْعُشُورُ، وَفِيمَا سُقِيَ بِالسَّانِيَةِ نِصْفُ الْعُشْرِ «.

"Zaka ya sehemu moja ya kumi inalipwa kwa kile kinachonyweshwa kwa mito au mvua, na sehemu moja ya ishirini kwa kile kinachonyweshwa kwa ngamia." (imepokewa na Muslim), na kama kilivyopokewa kutoka kwa Ibn Umar kwamba Nabii ﷺ alisema:

“A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels.” (reported by Muslim), and what is narrated from Ibn Umar that the Prophet (saw) said:

. فِيمَا سَقَتْ السَّمَاءُ وَالْعُيُونُ أَوْ كَانَ عَثَرِيًّا الْعُشْرُ، وَمَا سُقِيَ بِالنَّضْحِ نِصْفُ « » الْعُشْرِ .

. فِيمَا سَقَتْ السَّمَاءُ وَالْعُيُونُ أَوْ كَانَ عَثَرِيًّا الْعُشْرُ، وَمَا سُقِيَ بِالنَّضْحِ نِصْفُ « » الْعُشْرِ .

“Zaka ya chakula ni sehemu ya kumi kwa kila mmea unaonyweshwa na mvua ya mbinguni, chemchemi, au maji ya chini ya ardhi (yaani, unaonyweshwa bila juhudi). Na hulipwa nusu ya sehemu ya kumi kwa kile kinachonyweshwa kwa umwagiliaji (yaani, mashine zinatumika).” (imepokewa na Al-Bukhari). Na Al-‘itri ni kitu kinachochukua maji yake kupitia mizizi yake bila ya kulazimika kunyweshwa, na kutoka kwa Abu Sa’id kwamba Mtume ﷺ alisema:

“A tenth is due as Zakah, on every plant watered by heaven (rain water), springs, or underground water (i.e. watered without effort).While half a tenth is paid on what is watered by irrigation (i.e. machines are used).” (reported by Al-Bukhari), and Al-‘itri is something that takes its water through its roots without necessarily being watered, and from Abu Sa’id that the Prophet (saw) said:

. » لَيْسَ فِيمَا دُونَ خََْسَةِ أَوْسُقٍ صَدَقَة « .

. » لَيْسَ فِيمَا دُونَ خََْسَةِ أَوْسُقٍ صَدَقَة « .

"Hakuna Sadaka (Zakat) inayolipwa juu ya chini ya wasaq tano za (tende au nafaka)": Simulizi hizi zote ni maandishi ya muhtasari (Mujmal) kuhusu Zakat juu ya mazao na matunda, ambayo simulizi nyingine zilikuja kuyafafanua, na kubainisha kwa usahihi kiasi gani cha Zakat kinachochukuliwa kutoka humo; na zaidi ya hapo, maelezo yao yalikuja kwa njia ya kuweka mipaka, kama ilivyotajwa na Al-Hakim, Al-Bayhaqi na Al-Tabarani:

“No Sadaqa (Zakah) is payable on less than five Wasqs of (dates or grains”: All of these narrations are summarised (Mujmal) texts regarding the Zakah upon crops and fruits, which other narrations came and explained, and defined exactly what has Zakah taken from it, and above that their explanations came in a restrictive manner, such as what was mentioned by Al-Hakim and Al-Bayhaqi and Al-Tabarani:

.» لاَ تَأْخُذَا الصَّدَقَةَ إِلاَّ مِنْ هِذِهِ الأَرْبعََةِ « .

.» لاَ تَأْخُذَا الصَّدَقَةَ إِلاَّ مِنْ هِذِهِ الأَرْبعََةِ « .

"Usichukue Sadaqah (Zakat) isipokuwa kutoka kwa hawa wanne" (imethibitishwa na Al-Hakim, na Al-Bayhaqi alisema kwamba wapokezi wake ni waaminifu). Na yale aliyoyapokea Al-Daraqutni katika Sunan yake:

“Do not take Sadaqah (Zakah) except from these four” (authenticated by Al-Hakim and Al-Bayhaqi said its narrators are trustworthy). And what Al-Daraqutni reported in his Sunan:

.» إِنَََّّا سَنِّ رَسُولُ اللهِ الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْ رِ وَالزَّبِيبِ «.

.» إِنَََّّا سَنِّ رَسُولُ اللهِ الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْ رِ وَالزَّبِيبِ «.

“Mtume wa Allah ﷺ alitoa Zakat tu katika: shayiri, ngano, zabibu kavu, na tende.” Hakuna shaka kwamba maneno: “si” na “isipokuwa” katika simulizi ya kwanza, na “tu” katika simulizi ya pili, yote ni mitindo ya kuweka mipaka. Kwa hiyo yanaonyesha kwamba Zakat ya mazao na matunda imewekewa mipaka kwa haya manne, na ndiyo maana simulizi: “kile kinachonyweshwa na mvua ya mbinguni” na “kile kinachonyweshwa na mito” na kadhalika, hazihusiani na kutoa Zakat kutoka kwa kila kitu kinachooteshwa, bali ni matini za muhtasari zilizofafanuliwa na matini nyingine, na Zakat juu ya kinachooteshwa imewekewa mipaka ya kutolewa kutoka katika makundi matano yaliyotajwa na si zaidi ya hayo. Hili linaungwa mkono na simulizi nyingine zenye maana hiyo hiyo, kama alivyopokea Al-Daraqutni katika Sunan yake kutoka kwa ‘Amru bin Shu’ayb, kutoka kwa baba yake, kutoka kwa babu yake, kwamba Mtume ﷺ alisema:

“The Messenger of Allah (saw) only made Zakah in: Barley, wheat, raisins, and dates”. There is no doubt that the words: “not” and: “except” in the first narration, and: “only” in the second, are all styles of restricting. Accordingly they indicate the restriction of Zakah of crops and fruits to these four, and this is why the narrations: “whatever is watered by the sky” and: “whatever is watered by the rivers” and so on are not related to taking Zakah from whatever is grown, but rather they are summarised texts explained by other texts, and Zakah upon what is grown is restricted to being taken from the five mentioned categories and nothing else. This is supported by other narrations of the same meaning, such as what was related by Al-Daraqutni in his Sunan from ‘Amru b. Shu’ayb from his father from his grandfather that the Prophet (saw) said:

.» وَالْعُشْرُ فِي التَّمْرِ وَالزَّبِيبِ وَالحِْنْطَةِ وَالشَّعِيرِ «.

.» وَالْعُشْرُ فِي التَّمْرِ وَالزَّبِيبِ وَالحِْنْطَةِ وَالشَّعِيرِ «.

"Ushuru wa moja ya kumi unalipwa kutoka kwa tende, zabibu kavu, ngano na shayiri." Yote haya yanaonyesha kwamba Zakah juu ya mazao na matunda hutolewa tu kutoka kwa aina maalum, zinazohesabiwa katika baadhi ya riwaya kuwa nne, ambazo ni shayiri, ngano, zabibu kavu na tende. Kuna riwaya nyingi kuhusu hili, na zote ni sahihi. Haya yote yanathibitisha kwamba hakuna Zakah juu ya mazao na matunda isipokuwa yale yaliyotajwa katika maandiko haya.

“A tenth is due from dates, raisins, wheat and barley”. All of this indicates that Zakah upon crops and fruits is only taken from specific categories, counted in some narrations as four which are barley, wheat, raisins and dates, and there are many narrations about this and all of them authentic. This all confirms that there is no Zakah on crops and fruits except what is mentioned in these texts.

Kuhusu kauli Zake (SWT):

With respect to His (swt) words:

“Na toeni haki yake siku ya kuvunwa kwake.” (TMQ 6:141). Aya hii haikuteremshwa kwa ajili ya Zakah kwa sababu ni aya ya Makkah, na Zakah ilifaradhishwa tu huko Madinah. Ndiyo maana imetaja komamanga, ambalo halina chochote cha kutolewa juu yake. Mujahid alisema: “Akivuna mazao yake, angewatupia kutoka kwenye ncha za nafaka, na akikuta (matunda kwenye) mitende yake, angewatupia kutoka kwenye mashina.” An-Nakha’i na Abu Ja’far nao walisema: “Aya hii imefutwa hukumu yake, na inaeleweka kuhusiana na kile kinachopatikana kutokana na uvunaji wake, na ushahidi wa hilo ni kwamba komamanga lililotajwa baada yake halina Zakah juu yake.” Imetajwa katika kamusi ya Al-Muheet: “kuvuna mazao, na mimea inavunwa….kukata kwa mundu.” Kwa hiyo hata kama itakubaliwa kwamba ni sehemu ya Zakah, basi inahusu kile tu kilichovunwa, kwa sababu komamanga halivunwi, na hivyo liko katika kundi la dalili fupi. Hadithi nazo zimekuja na kufafanua ni vitu gani vilivyovunwa ambavyo Zakah inatumika juu yake, navyo ni ngano, shayiri na mahindi. Kwa vyovyote vile, kwa kuwa aya hii iliteremshwa Makkah, na Zakah bado haikuwa imefaradhishwa, kuna sababu tosha ya kutoitumia kama ushahidi. Kuhusu yale yaliyopokewa kutoka kwa Abu Sayyarah aliyesema:

“And give its due [Zakah] on the day of its harvest.” (TMQ 6:141), this verse was not revealed for Zakah since it is a Makkan verse, and Zakah was only obligated in Madinah, which is why it mentions pomegranates which does not have anything due upon it. Mujahid said: “if he harvested his crop he would throw it to them from the grain tips, and if he found (fruit on) his palm trees he would throw it to them from the stalks”. And an-Nakha’i and Abu Ja’far said: “this verse is abrogated, and it is understood in relation to whatever resulted from his harvesting, evidenced by the fact that the pomegranate mentioned after it has no Zakah upon it”. It is mentioned in the Al-Muheet dictionary: “harvesting crops, and plants are harvested….to cut by sickle”. So even if it is accepted that it is part of Zakah then it is applied to whatever has been harvested, because pomegranate is not harvested, and so it is from the summarised class of evidence, and the narrations came and explained from which harvested things Zakah applies to, which are wheat, barley and corn. In any case, since the verse was revealed in Makkah, and Zakah had not yet been obligated, there is enough reason not to use it as evidence. As for what was related from Abu Sayyarah who said:

. قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِِ نََْلاً، قَالَ: فَأَدِّ العُشُورَ، قَالَ: قُلْتُ يَا رَسُولَ اللهِ، « وعن عمرو بن شعيب عن أبيه عن جده قال: » احْمِ لِِ جَبَلَهَا، قَالَ: فَحَمَى لِِ جَبَلَهَا بِعُشُورِ نََْلٍ لَهُ، وَكَانَ سَأَلَهُ أَنْ يَحْمِيَ لَهُ جَاءَ هِلالٌ، أَحَدُ بَنِِ مُتْعَانَ، إِلَى رَسُولِ اللَّهِ « ذَلِكَ الْوَادِي. ف لَمَّا وُلَِِّ عُمَرُ بْنُ الخَْطَّابِ وَادِيًا يقَُالُ لَهُ سَلَبَةُ، فَحَمَى لَهُ رَسُولُ اللَّهِ رضي الله عنه كَتَبَ سُفْيَانُ بْنُ وَهْبٍ إِلَى عُمَرَ بْنِ الخَْطَّابِ يَسْأَلُهُ عَنْ ذَلِكَ فَكَتَبَ عُمَرُ: إِنْ مِنْ عُشُورِ نََْلِهِ، فَاحْمِ لَهُ سَلَ بَةَ، وَإِلاَّ فَإِنَََّّا هُوَ أَدَّى إِلَيْكَ مَا كَانَ يؤَُدِّي إِلَى رَسُولِ اللَّهِ » ذُبَابُ غَيْثٍ يَأْكُلُهُ مَنْ يَشَاء .

. قُلْتُ: يَا رَسُولَ اللهِ، إِنَّ لِِ نََْلاً، قَالَ: فَأَدِّ العُشُورَ، قَالَ: قُلْتُ يَا رَسُولَ اللهِ، « وعن عمرو بن شعيب عن أبيه عن جده قال: » احْمِ لِِ جَبَلَهَا، قَالَ: فَحَمَى لِِ جَبَلَهَا بِعُشُورِ نََْلٍ لَهُ، وَكَانَ سَأَلَهُ أَنْ يَحْمِيَ لَهُ جَاءَ هِلالٌ، أَحَدُ بَنِِ مُتْعَانَ، إِلَى رَسُولِ اللَّهِ « ذَلِكَ الْوَادِي. ف لَمَّا وُلَِِّ عُمَرُ بْنُ الخَْطَّابِ وَادِيًا يقَُالُ لَهُ سَلَبَةُ، فَحَمَى لَهُ رَسُولُ اللَّهِ رضي الله عنه كَتَبَ سُفْيَانُ بْنُ وَهْبٍ إِلَى عُمَرَ بْنِ الخَْطَّابِ يَسْأَلُهُ عَنْ ذَلِكَ فَكَتَبَ عُمَرُ: إِنْ مِنْ عُشُورِ نََْلِهِ، فَاحْمِ لَهُ سَلَ بَةَ، وَإِلاَّ فَإِنَََّّا هُوَ أَدَّى إِلَيْكَ مَا كَانَ يؤَُدِّي إِلَى رَسُولِ اللَّهِ » ذُبَابُ غَيْثٍ يَأْكُلُهُ مَنْ يَشَاء .

"Nilisema: Ee Mjumbe wa Allah ﷺ, nina nyuki. Akasema: basi lipe zaka ya moja kati ya kumi. Nikasema: Ee Mjumbe wa Allah ﷺ, nilindie milima yao, basi akafanya hivyo," na lile lililosimuliwa kutoka kwa ‘Amru bin Shu’ayb kutoka kwa baba yake kutoka kwa babu yake aliyesema: "Hilal, mtu kutoka kabila la Banu Mat'an, alimletea Mjumbe wa Allah ﷺ zaka ya moja kati ya kumi ya asali aliyokuwa nayo katika mizinga ya nyuki. Akamwomba (Mtume wa Allah (swt)) ampe mti unaojulikana kama Salabah kuwa ardhi iliyolindwa (au iliyozuiliwa). Mjumbe wa Allah ﷺ akampa mti huo kuwa ardhi iliyolindwa. Umar bin Al-Khattab alipoingia madarakani, Sufyan bin Wahb alimwandikia Umar akimuuliza kuhusu mti huu. Umar bin Al-Khattab alimwandikia: Ikiwa (Hilal) atakulipa zaka ya asali kama alivyokuwa akimlipa Mjumbe wa Allah ﷺ, basi amwachie ardhi iliyolindwa ya Salabah iwe mikononi mwake; vinginevyo, nyuki hao ni kama nyuki wa mti wowote; kila mtu anaweza kuchukua asali kama apendavyo." Hizi hazifai kuwa ushahidi kwamba zaka hutolewa kutokana na asali. Hii ni kwa sababu mnyororo wa usimulizi wa Abu Sayyarah umekatika (Munqati’), kwani umetoka kwa Sulayman bin Musa kutoka kwa Abu Sayyaara, na Bukhari alisema: "Sulaiman hakukutana na yeyote miongoni mwa Maswahaba, na hakuna chochote kuhusu zaka ya asali kilicho sahihi." Usimulizi wa ‘Amru bin Shu’ayb umepokewa na Abu Dawud na Al-Nasa’i, na Ibn ‘Abd Al-Barr aliuona kuwa Hasan katika Al-Istidhkar, lakini licha ya hayo haujonyeshi kwamba zaka ni wajibu juu ya asali, kwa kuwa alilipa kwa hiari na bonde lilihifadhiwa kwa ajili yake badala yake, kama inavyothibitishwa na ushahidi wa alichofanya Umar (ra) baada ya kuelewa sababu, na hivyo akatoa amri kama hiyo. Hili linaungwa mkono na yaliyopokewa kutoka kwa Sa’d bin Abu Dhi’ab:

“I said: O Messenger of Allah (pbuh), I have bees. He said then pay a tenth. I said: O Messenger of Allah (pbuh), protect their mountains for me, so he did”, and what was narrated from ‘Amru b. Shu’ayb from his father from his grandfather who said: “Hilal, a man from the tribe of Banu Mat'an, brought a tenth of honey which he possessed in beehives to the Messenger of Allah (pbuh) . He asked him (the apostle of Allah (swt)) to give the wood known as Salabah as a protected (or restricted) land. The Messenger of Allah (pbuh) gave him that wood as a protected land. When Umar Ibn Al-Khattab succeeded, Sufyan Ibn Wahb wrote to Umar asking him about this wood. Umar Ibn Al-Khattab wrote to him: If he (Hilal) pays you the tithe on honey what he used to pay to the Messenger of Allah (pbuh) leave the protected land of Salabah in his possession; otherwise those bees are like those of any wood; anyone can take the honey as he likes.”. These are not suitable as evidence that Zakah is taken from honey. This is because the chain of the narration of Abu Sayyarah is disconnected (Munqati’), as it is from Sulayman b. Musa from Abu Sayyaara and Bukhari said: “Sulaiman did not meet anyone from the companions and there is nothing regarding Zakah on honey that is authentic”. The narration of ‘Amru b. Shu’ayb is reported by Abu Dawud and Al-Nasa’i, and Ibn ‘Abd Al-Barr considered it Hasan in Al-Istidhkar, but despite that it does not indicate that Zakah is obliged upon honey, since he paid it voluntarily and the valley was kept for him in exchange, as proven by the evidence of what Umar (ra) did having understood the reason and, therefore, made a similar order. This is supported by what is reported from Sa’d b. Abu Dhi’ab:

. » اسْتَعْمَلَهُ عَلَى قَوْمِهِ وَأَنَّهُ قَالَ لََمُْ: أَ دوُا العُشْرَ فِي الْعَسَلِ أَنَّ النَّبَِِّ « .

. » اسْتَعْمَلَهُ عَلَى قَوْمِهِ وَأَنَّهُ قَالَ لََمُْ: أَ دوُا العُشْرَ فِي الْعَسَلِ أَنَّ النَّبَِِّ « .

"Kwamba Mtume ﷺ alimteua juu ya watu wake, na akawaambia: Toeni zaka ya asali moja ya kumi," ambayo inachukuliwa kuwa ni riwaya dhaifu kwa mujibu wa Bukhari na Al-Azdi na wengine, na vyovyote vile, Shafi'i alisema: "Na Sa'ad bin Abi Dhi'ab alisimulia kile kilichoonyeshwa kwamba:

“That the Prophet appointed him over his people and he said to them: Give a tenth of the honey”, which is considered a weak narration by Bukhari and Al-Azdi and others, and any how Shafi’i said: “And Sa’ad Bin Abi Dhi’ab told what was indicated that the:

. » لََْ يَأْمُرْهُ فِيهِ بِشَيْءٍ، وَأَنَّهُ شَيْءٌ رَآهُ هُوَ فَتَطَوَّعَ لَهُ بِهِ قَوْمُه أَنَّ النَّبَِِّ « .

. » لََْ يَأْمُرْهُ فِيهِ بِشَيْءٍ، وَأَنَّهُ شَيْءٌ رَآهُ هُوَ فَتَطَوَّعَ لَهُ بِهِ قَوْمُه أَنَّ النَّبَِِّ « .

"Nabii ﷺ hakumwamuru kwa hilo, bali ilikuwa ni jambo alilolifikiria na kulipendekeza kwa hiari kwa watu wake". Yote haya yanaonyesha kwamba hakuna Zakat juu ya asali, na hata riwaya zinazotumiwa kama ushahidi zinaonyesha kwamba hapakuwa na Zakat ya lazima juu yake.

“Prophet did not order him with that, but rather it was something he thought of and voluntarily suggested it to his people”. All of this indicates that there is no Zakah upon honey and even the narrations which are used as evidence indicate that there was no obligatory Zakah upon it.

Maandiko haya yote yanaonyesha kwamba Zakat haichukuliwi kutoka kwa kitu chochote ambacho Shari'ah haijabainisha Nisab yake. Hii ni kwa sababu maandiko yanabainisha Nisab, na kiasi kinachopaswa kutolewa, hivyo Zakat inakuwa wajibu juu ya kitu hicho. Swali linalofuata ni: kwa msingi gani Zakat inaweza kuchukuliwa kutoka kwa kitu ambacho hakina maandiko yanayohusu? Na kwa msingi gani kiasi maalum kinaweza kuchukuliwa kutoka humo? Hili ni hasa kweli kwa sababu maandiko yaliyobainisha Nisab na kiasi kinachostahiki hayakuja na 'Illah, hivyo haingefaa kufanya Qiyas juu yake (yaani, kuyatumia kama msingi wa kulinganisha). Zaidi ya hayo, kuna maandiko mengine yaliyobainisha vitu mahususi ambavyo Zakat inastahiki, wala hayakuishia hapo bali yalizuia Zakat kwa vitu hivyo, na yalitumia mitindo zaidi ya mmoja kuonyesha kizuizi hicho. Hili peke yake linaonyesha kwamba Zakat haichukuliwi kutoka kitu chochote isipokuwa vitu mahususi vilivyotajwa katika maandiko, na hakuna chochote kabisa kinachostahiki kutoka kwa vingine.

All of these texts indicate that no Zakah is taken from anything which the Shari’ah has not explained the Nisab for. This is because the texts explain the Nisab, and the amount which should be taken, and, therefore, Zakah is obligatory upon it. And the question would be, upon what basis can Zakah be taken from anything which has no text related to it? And upon what basis could a specific amount be taken from it? This is especially the case since the texts which explained the Nisab and the amount due did not come with an Illah, and so it would not be correct to do Qiyas upon them (in other words, to use them as a basis for analogy). Above that, there are other texts which have explained the specific things that Zakah is due upon, and didn’t stop there but rather restricted Zakah to these things, and used more than one style to demonstrate this restriction. This alone indicates that Zakah is not taken from anything other than the specific items which are mentioned in the texts, and nothing at all is due from anything else.

Inaweza kusemwa kwamba maandishi ya Qur'an na Sunnah yalifanya wajibu wa Zakat uwe wa jumla juu ya mali yote, kwa kuwa katika Qur'an Yeye (SWT) amesema:

It might be argued that the text in the Quran and Sunnah made the obligation of Zakah general upon all wealth, since in the Quran He (swt) said:

"Chukua, [Ee Muhammad], sadaka kutoka katika mali yao." (TMQ 9:103):

“Take, [O, Muhammad], from their wealth a charity.” (TMQ 9:103):

"Na wale ambao katika mali zao kuna haki iliyojulikana." (TMQ 70:24) na katika hadithi:

“And those within whose wealth is a known right. ” (TMQ 70:24) and in the narration:

.» أعلمهم أن الله افترض عليهم صدقة في أموالهم «.

.» أعلمهم أن الله افترض عليهم صدقة في أموالهم «.

"Wafundisheni kwamba Allah (swt) aliwawekea wajibu sadaka (zakah) kutoka katika mali yao" (imekubaliwa kutoka kwa Ibn ‘Abbas), na hili linajumuisha aina zote za mali, na hivyo zakah ni wajibu juu ya zote hizo isipokuwa kile ambacho Shari‘ah imekitolea kama ubaguzi; na Shari‘ah haikutoa ubaguzi wowote isipokuwa farasi na watumwa, kutokana na kauli yake:

“Teach them that Allah (swt) made Sadaqah (Zakah) from their property obligatory upon them” (agreed upon from Ibn ‘Abbas), and this encompasses all the categories of wealth, and so Zakah is binding upon all of them except from anything the Shari’ah made as an exception, and the Shari’ah did not make anything an exception except for horses and slaves due to his words:

. » لَيْسَ عَلَى الْمُسْلِمِ صَدَقَةٌ فِي عَبْدِهِ وَلا فِي فَرَسِهِ «.

. » لَيْسَ عَلَى الْمُسْلِمِ صَدَقَةٌ فِي عَبْدِهِ وَلا فِي فَرَسِهِ «.

“Hakuna Sadaka (Zaka) inayopaswa kutolewa juu ya farasi wa mtu (anayempanda) wala juu ya mtumwa wake” (Imekubaliwa kutoka kwa Abu Hurayrah).

“No Sadaqah (Zakah) is to be paid on one’s horse (that he rides) or one’s slave” (agreed upon from Abu Hurayrah).

Jibu hili linasema kwamba maandishi haya ni ya jumla (Mujmal) na yanahitaji ufafanuzi, na kwamba Sunnah imeyafafanua kikamilifu, kama ilivyo kwa riba. Katazo la riba lilikuja kwa ujumla, kisha Sunnah ikalieleza. Kwa hiyo haiwezi kusemwa kwamba riba imekatazwa katika kila kitu, kwa sababu katazo lilikuwa la jumla. Badala yake, inasemwa kwamba riba imekatazwa katika mali ya riba ambayo Sunnah imekuja kuieleza. Kwa kuwa maandishi yalikuwa ya jumla na Sunnah imeyafafanua, hakuna riba katika kitu kingine chochote. Vilevile, haiwezi kusemwa kwamba Zakah ni wajibu katika kila kitu, kwa sababu amri yake ilikuja kwa namna ya jumla. Badala yake, inasemwa kwamba Zakah ni wajibu katika mali ambayo Sunnah imekuja kueleza nisab yake, na kwa njia hiyo pia imeeleza aina za mali ambazo Zakah hutolewa. Hii ni kwa sababu Allah (SWT) alitoa amri ya jumla na ya muhtasari ya Zakah, bila kueleza kiasi cha kutolewa wala wakati wa kutolewa. Kwa hiyo Hadithi zikaja kueleza viwango vya lazima, nisab ambayo baada yake kiasi hicho huwa wajibu, wakati ambapo kinakuwa lazima, na kama wajibu huo unatokana tu na kuwepo kwa mali, kama ilivyo kwa mazao, au baada ya kupita muda fulani, kama ilivyo kwa dhahabu na fedha. Kwa hiyo, kulingana na ufafanuzi huu kutoka kwenye Sunnah, Zakah hutolewa kwa mali ambayo Sunnah imeeleza namna na wakati wa kutolewa kwake. Mali nyingine yoyote haina Zakah juu yake. Zaidi ya hayo, haiwezekani kuitoa kutoka kwenye mali hiyo kwa namna yoyote, kwa kuwa haijulikani wakati wa kuwa wajibu, wala kiasi cha kutolewa, wala nisab ambayo baada yake huwa wajibu. Hivyo haiwezekani kabisa kutoa kutoka kwenye kitu kingine chochote isipokuwa kile ambacho Shari'ah imekieleza.

The response is that this text is summarised (Mujmal) and requires clarification, and the Sunnah clarified it comprehensively like interest, since the prohibition regarding interest came summarised and the Sunnah explained it, so it cannot be said that interest is prohibited in everything since the prohibition was general, rather it is said that interest is prohibited in usurious wealth which the Sunnah came and explained since the text was summarised and the Sunnah explained it, and so there is no interest in anything else. In the same manner it cannot be said that Zakah is obligatory in everything since the order for it came in a general form, but rather it is said that Zakah is obligatory in the wealth which the Sunnah came and explained the Nisab of the Zakah for, and in that manner explained the categories of wealth that Zakah is taken from. This is since Allah (swt) gave a general summarised order for Zakah, and did not explain the amount which should be taken nor when it should be taken, and so the narrations came and explained the obligatory amounts due, the Nisab after which these amounts become due, when they would be obligatory, and whether it would become due simply due to it being held such as with crops or after a period of time such as with gold and silver. Consequently Zakah is taken according to this explanation from the Sunnah, and so the wealth which the Sunnah explained how and when Zakah is taken from is the wealth upon which Zakah is due, and anything else has no Zakah due upon it. Rather, it cannot be taken from it in any way since the time of when it would be due is not known, or the amount to be taken, or the Nisab after which it would become due, and so it would not be at all possible to take from anything other than what the Shari’ah explained.

Kuna maandishi wazi yaliyosimuliwa kuhusu masuala haya: imepokewa kutoka kwa Abu Hurayrah aliyesema:

There are clear texts reported in these issues: it is related from Abu Hurayrah who said:

. مَا مِنْ صَاحِبِ ذَهَبٍ وَلا فِضَّةٍ لا يؤَُدِّي مِنْهَا حَقَّهَا، إِلاَّ إِذَا كَانَ يوَْمُ الْقِيَامَةِ، « صُفِّحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ، فَأُحِِْيَ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَيُكْوَى بَِِا جَبِينُهُ وَجَبْهَتُهُ »... وَظَهْرُهُ .

. مَا مِنْ صَاحِبِ ذَهَبٍ وَلا فِضَّةٍ لا يؤَُدِّي مِنْهَا حَقَّهَا، إِلاَّ إِذَا كَانَ يوَْمُ الْقِيَامَةِ، « صُفِّحَتْ لَهُ صَفَائِحُ مِنْ نَارٍ، فَأُحِِْيَ عَلَيْهَا فِي نَارِ جَهَنَّمَ، فَيُكْوَى بَِِا جَبِينُهُ وَجَبْهَتُهُ »... وَظَهْرُهُ .

Mjumbe wa Allah ﷺ alisema: “Mtu yeyote mwenye dhahabu au fedha asipotoa haki yake (yaani Zakat) juu yake; Siku ya Kiyama, sahani za fedha na dhahabu zitapashwa moto kwa ajili yake katika moto wa Jahannam, na kwazo ubavu wake, paji lake la uso na mgongo wake vitachomwa chapa.” (Imekubaliwa na Bukhari na Muslim), kisha akasema:

“The Messenger of Allah (pbuh) said: “Any person who possesses gold or silver and does not pay what is due on it (i.e., the Zakah); on the Day of Resurrection, sheets of silver and gold would be heated for him in the fire of Hell and with them his flank, forehead and back will be branded.” (agreed upon), and he said:

. » لَيْسَ فِيمَا دُونَ خََْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَة « .

. » لَيْسَ فِيمَا دُونَ خََْسِ أَوَاقٍ مِنْ الْوَرِقِ صَدَقَة « .

"Hakuna Sadaqah juu ya chini ya dirhamu tano" (imepokewa na Muslim kutoka kwa Jabir), na imepokewa kutoka kwa Ali bin Abi Talib (ra) kutoka kwa Nabii ﷺ:

“There is no Sadaqah on less than five Dirham” (reported by Muslim from Jabir), and it is related from Ali Bin Abi Talib (ra) from the Prophet :

. إِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَ لَيْهَا الحَْوْلُ فَفِيهَا خََْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ « شَيْءٌ، يعَْنِِ فِي الذَّهَبِ، حَتََّّ يَكُونَ لَكَ عِشْرُونَ دِينَاراً، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ » عَلَيْهَا الحَْوْلُ فَفِيهَا نِصْفُ دِينَارٍ .

. إِذَا كَانَتْ لَكَ مِائَتَا دِرْهَمٍ وَحَالَ عَ لَيْهَا الحَْوْلُ فَفِيهَا خََْسَةُ دَرَاهِمَ، وَلَيْسَ عَلَيْكَ « شَيْءٌ، يعَْنِِ فِي الذَّهَبِ، حَتََّّ يَكُونَ لَكَ عِشْرُونَ دِينَاراً، فَإِذَا كَانَ لَكَ عِشْرُونَ دِينَارًا وَحَالَ » عَلَيْهَا الحَْوْلُ فَفِيهَا نِصْفُ دِينَارٍ .

"Ikiwa unamiliki dirham mia mbili kwa mwaka mmoja, basi zakat ya dirham tano inakulazimu kutoka humo, na huna wajibu wowote (kwa upande wa dhahabu) mpaka uwe na dinari ishirini; hivyo ikiwa unamiliki dinari ishirini kwa mwaka mmoja, basi nusu dinari inalazimu." (Imepokewa na Abu Dawud na ni Hasan). Na Mtume ﷺ alisema:

“If you have two hundred Dirham for a year, then five Dirham are due from them, and there is nothing upon you (in terms of gold) until you have twenty Dinar, so if you have twenty Dinar for a year then half a Dinar is due” (reported by Abu Dawud and it is Hasan). And the Prophet said:

. مَا مِنْ صَاحِبِ إِبِلٍ وَلا بقََرٍ وَلا غَنَمٍ لا يؤَُدِّي زَكَاتَهَا إِلا جَاءَتْ يوَْمَ الْقِيَامَةِ « » أَعْظَمَ مَا كَانَتْ وَأَسََْنَهُ تَنْطَحُهُ بِقُرُونَِِا وَتَطَؤُهُ بِأَظْلافِهَا .

. مَا مِنْ صَاحِبِ إِبِلٍ وَلا بقََرٍ وَلا غَنَمٍ لا يؤَُدِّي زَكَاتَهَا إِلا جَاءَتْ يوَْمَ الْقِيَامَةِ « » أَعْظَمَ مَا كَانَتْ وَأَسََْنَهُ تَنْطَحُهُ بِقُرُونَِِا وَتَطَؤُهُ بِأَظْلافِهَا .

“Hakuna mwenye ngamia, ng'ombe au kondoo ambaye hatoi Zakat juu yao, isipokuwa watakuja siku ya Kiyama wakiwa wakubwa na wepesi kama walivyokuwa zamani, watamchoma kwa pembe zao na kumkanyaga kwa kwato zao." (Imekubaliwa kutoka kwa Abu Hurayrah), na akasema:

“There is no owner of camels, cattle or sheep who does not give Zakah on them, but they will come on the Day of Resurrection as big and fast as they ever were, and will gore him with their horns and trample him with their hooves.” (agreed upon from Abu Hurayrah), and he said:

.» وَالعُشْرُ فِي: التَّمْرِ وَالزَّبِيبِ وَالحْ نْطَةِ وَالشَّعِيرِ «.

.» وَالعُشْرُ فِي: التَّمْرِ وَالزَّبِيبِ وَالحْ نْطَةِ وَالشَّعِيرِ «.

“Zaka ya moja ya kumi inastahili kwenye tende, zabibu kavu, ngano na shayiri” (ameipokea Al-Daraqutni katika Sunan yake kutoka kwa ‘Amru bin Shu’ayb, kutoka kwa baba yake, na kutoka kwa babu yake). Na imepokewa kupitia mnyororo huo huo:

“A tenth is due on dates, raisins, wheat and barley” (reported by Al-Daraqutni in his Sunan from ‘Amru b. Shu’ayb from his father and from his grandfather). And it is reported from the same chain:

.» الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ إِنَََّّا سَنَّ رَسُولُ الله «.

.» الزَّكَاةَ فِي: الحِْنْطَةِ وَالشَّعِيرِ وَالتَّمْرِ وَالزَّبِيبِ إِنَََّّا سَنَّ رَسُولُ الله «.

"Mtume wa Allah ﷺ alitoa Zakat tu katika ngano, shayiri, tende na zabibu kavu." Na kutoka kwa Mu'adh bin Jabal, alipotumwa Yemen na Mtume ﷺ, ambaye alimwambia:

“The Messenger of Allah (pbuh) only made Zakah in wheat, barley, dates and raisins”. And from Mu’adh Bin Jabal when he was sent to Yemen by the Prophet who said to him:

.» خُذْ الحَْبَّ مِنْ الحْ بِّ، وَالشَّاةَ مِنْ الْغَنَمِ، وَالْبَعِيرَ مِنْ الإِبِلِ، وَالْبَقَرَةَ مِنْ الْبَقَرِ «.

.» خُذْ الحَْبَّ مِنْ الحْ بِّ، وَالشَّاةَ مِنْ الْغَنَمِ، وَالْبَعِيرَ مِنْ الإِبِلِ، وَالْبَقَرَةَ مِنْ الْبَقَرِ «.

"Chukua nafaka kutoka kwenye nafaka, kondoo kutoka kwa kondoo, ngamia kutoka kwa ngamia, na ng'ombe kutoka kwa ng'ombe." (imepokewa na Abu Dawud, Ibn Maja na Al-Daraqutni).

“Take grains from grains, sheep from sheep, camels from camels and cows from cows.” (reported by Abu Dawud, Ibn Maja and Al-Daraqutni).

Kwa hiyo, Zakat ni wajibu tu juu ya mali ambayo maandiko yalikuja na kuifafanua, na haiwi wajibu juu ya kitu kingine chochote kabisa.

Accordingly, Zakah is only obligatory upon the wealth which the text came and explained, and is not obligatory upon anything else at all.

Kuhusu dai kwamba Mtume ﷺ alitoa mali fulani kuwa ni ubaguzi kutoka katika Zakat, ambayo ni watumwa na farasi, na hii inamaanisha kwamba kila kitu ambacho hakikutolewa kuwa ubaguzi kina Zakat juu yake, ni dai lisilo la kweli, kwa kuwa Mtume ﷺ hakutoa mali maalum kuwa ubaguzi kutoka katika Zakat kwa kuwa hakusema kwamba Zakat ni wajibu juu ya mali yote isipokuwa watumwa na farasi. Badala yake, amri kuhusu Zakat ilikuja kwa ufupi (Mujmal), na matini zilifafanua kwa kina kile kilichofupishwa, hivyo suala la ubaguzi halipo kabisa. Kuhusu habari ya watumwa na farasi, Mtume ﷺ hakuwafanya kuwa ubaguzi, bali alieleza tu kwamba hakuna Zakat juu yao. Al-Bukhari alipokea kutoka kwa Abu Hurayrah ambaye alisema:

As for the claim that the Prophet made certain wealth as an exception from Zakah, which are the slaves and horses, and this means that anything which was not made an exception has Zakah due upon it, is a false claim, since the Prophet did not make specific wealth as an exception from Zakah as he did not say that Zakah is obligatory upon all wealth except for slaves and horses. Rather the order regarding Zakah came summarised (Mujmal) and the texts clarified in detail what was summarised, and so the issue of exception is not present at all. As for the story of the slaves and horses, the Messenger (pbuh) did not make them as an exception but rather he simply informed that there is no Zakah due upon them; Al-Bukhari reported from Abu Hurayrah who said:

.» لَيْسَ عَلَى الْمُسْلِمِ فِي فَرَسِهِ وَغُلاَمِهِ صَدَقَة «.

.» لَيْسَ عَلَى الْمُسْلِمِ فِي فَرَسِهِ وَغُلاَمِهِ صَدَقَة «.

Mtume ﷺ alisema: “Hakuna Zakat juu ya farasi wala mtumwa anayemilikiwa na Muislamu.” Na katika mnyororo mwingine wa wapokezi kutoka kwa Abu Hurayrah, kutoka kwa Mtume ﷺ, ambaye alisema:

“The Prophet said: “There is no Zakah either on a horse or a slave belonging to a Muslim.”, and in another chain from Abu Hurayrah from the Prophet who said:

.» لَيْسَ عَلَى الْمُسْلِمِ صَدَقَة فِي عَبْدِهِ وَلا فِي فَرَسِهِ «.

.» لَيْسَ عَلَى الْمُسْلِمِ صَدَقَة فِي عَبْدِهِ وَلا فِي فَرَسِهِ «.

“The Muslim does not have to pay Sadaqah on his slave or his horse.”, and from Ali (ra) who said: .»... قَدْ عَفَوْتُ لَكُمْ عَنْ صَدَقَةِ الخَْيْلِ وَالرَّقِيقِ، فَهَاتُوا صَدَقَةَ «.

“The Muslim does not have to pay Sadaqah on his slave or his horse.”, and from Ali (ra) who said: .»... قَدْ عَفَوْتُ لَكُمْ عَنْ صَدَقَةِ الخَْيْلِ وَالرَّقِيقِ، فَهَاتُوا صَدَقَةَ «.

Mtume wa Allah ﷺ alisema: "Nimewasamehe kulipa Zakah juu ya farasi na watumwa, leteni Zakah ya …" (imepokewa na Ahmad na waandishi wa Sunan, na Al-Hafiz amesema mnyororo wake wa wasimulizi ni Hasan), na hii si msamaha bali ni taarifa tu, na kwa hiyo si mali ambayo imewekwa kuwa ya msamaha katika Zakah.

“The Messenger of Allah (pbuh) said: “I have exempted you from having to pay Zakah on horses and slaves, bring Zakah of …” (reported by Ahmad and the authors of the Sunan, and Al- Hafiz said its chain is Hasan), and this is not an exception rather it is only information, and, therefore, it is not wealth which has been made as an exception from Zakah.

Vivyo hivyo, kuna matini inayosema kwamba hakuna Zakat juu ya punda; Abu Hurayrah alisema:

In the same manner there is a text which mentions that there is no Zakah on donkeys; Abu Hurayrah said:

Mjumbe wa Allah (pbuh) aliulizwa kuhusu Zakat juu ya punda, naye akasema: "Hakuna kilichonijia kuhusiana nayo isipokuwa aya hii – : 'Basi yeyote atakayetenda uzito wa chembe ya wema ataiona, na yeyote atakayetenda uzito wa chembe ya uovu ataiona.' (TMQ 99:7)" (Wamekubaliana juu yake). Pia aliulizwa kuhusu farasi, kama ilivyotajwa katika simulizi ya Abu Hurayrah. Hili halikuwa ubaguzi, bali lilikuwa jibu la kawaida kwa swali lililoulizwa, na hili haliwezi kuchukuliwa kuwa Mjumbe (pbuh) akiwafanya watumwa, farasi na punda kuwa ubaguzi kutoka kwenye mali, na hivyo kusema: "Hakuna Zakat juu ya hivi, na Zakat imewekwa kuwa wajibu juu ya mali yote", kwa kuwa hili linapingana kabisa na maandiko ya Shari'ah kuhusu suala hili. Hakuna ubaguzi wowote uliopokewa katika maandiko kabisa, kwa sababu ubaguzi hutokea pale kunapokuwa na andiko la jumla kuhusu hukumu fulani, na katika andiko hilo hilo, yaani sentensi hiyo hiyo, kunafanywa ubaguzi kwa kutumia mojawapo ya zana au mitindo ya kufanya ubaguzi. Kwa mfano: "watu walikuja isipokuwa Muhammad", au: "Zakat imewajibishwa juu ya kila kitu isipokuwa farasi na watumwa." Au inaweza kutokea iwapo kulikuwa na andiko la jumla, kisha likaja andiko jingine mahususi lililobainisha ujumla wa andiko la kwanza na hivyo kuwa ubaguzi kutoka kwake; jambo hili halipo katika maandiko kuhusu farasi, watumwa na punda kwa sababu andiko la Zakat lilikuwa ni andiko fupi (Mujmal), nalo Sunnah ikaja kulifafanua. Zaidi ya hayo, simulizi kuhusu farasi na watumwa haikuja kama sentensi ya jumla ambayo kisha ikafanywa ubaguzi kwa kutumia mojawapo ya zana au mitindo ya kufanya ubaguzi, bali ilikuwa ni sentensi tofauti, hivyo inachukuliwa kuwa ni taarifa na si ubaguzi.

“The Messenger of Allah (pbuh) was asked about Zakah upon donkeys, and he said: “Nothing has come to me with respect to it except this verse – : “So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it.” (TMQ 99:7) (agreed upon), and he was also asked about horses as mentioned in the narration of Abu Hurayrah. This was not an exception, rather it was simply an answer to a question, and this cannot be considered as the Messenger (pbuh) making slaves, horses and donkeys as exceptions to wealth and so saying: “there is no Zakah upon these and Zakah has been made obligatory upon all wealth”, since this completely contradicts the Shari’ah texts on the issue. There is no exception reported in the texts at all, because exception occurs if there is a general text regarding a rule, and in the same text, in other words, the same sentence, there is an exception made to that through one of the instruments or styles used to make an exception. For example: “the people came except Muhammad”, or: “Zakah has been obligated upon everything except for horses and slaves”. Or it could occur if there was a general text, and another specific text came which specified the generality of the first text and was thereby an exception from it, and this is not present in the texts regarding the horses, slaves and donkeys because the text regarding Zakah was a summarised (Mujmal) text and the Sunnah came and explained it. Additionally the narration regarding the horses and slaves did not come as a general sentence which was then made an exception to through the use of one of the instruments or styles of making exceptions, but it was rather a separate sentence and is, therefore, considered to be information and not an exception.

Kuhusu Zakat juu ya biashara, dalili ya wajibu wake ni hadithi na Ijma' ya Maswahaba. Abu Dawud ameripoti kwa mnyororo wake wa wapokezi kutoka kwa Sumura bin Jundub aliyesema:

As for Zakah upon trade, the evidence for its obligation is the narration and the Ijma’ of the companions: Abu Dawud reported by his chain from Sumura Bin Jundub who said:

.» كانَ يَأْمُرُنَا أَنْ نُُْرِجَ الصَّدَقَةَ مِنْ الَّذِي نُعِ د لِلْبَيْعِ أَمَّا بعَْدُ، فَإِنَّ رَسُولَ الله «.

.» كانَ يَأْمُرُنَا أَنْ نُُْرِجَ الصَّدَقَةَ مِنْ الَّذِي نُعِ د لِلْبَيْعِ أَمَّا بعَْدُ، فَإِنَّ رَسُولَ الله «.

Mtume wa Allah (ﷺ) alikuwa akituamuru kutoa Zakat juu ya vitu tulivyoviandaa kwa ajili ya kuuza” (Al-Hafiz alisema katika Bulugh Al-Muram kwamba Abu Dawud aliipokea, na mnyororo wake wa wapokezi una udhaifu fulani). Na kutoka kwa ‘Amru b. Hamas, kutoka kwa baba yake, aliyesema: “Omar aliniamuru na akasema: toa Zakat juu ya mali yako, nami nikasema: sina mali nyingine isipokuwa mabomba na viungo. Basi akasema: thamini hivyo kisha utoe Zakat juu yake” (imepokewa na Ahmad, Al-Shafi’i na wengine). Simulizi hizi na nyingine zinazofanana nazo zilienea, na hakuna mmoja miongoni mwa Maswahaba aliyeikemea, hivyo basi inachukuliwa kuwa ni Ijma’. Hakuna Zakat inayolazimu juu ya mabomba na viungo vyenyewe, wala kwa kawaida havimilikiwi kwa wingi mkubwa kiasi cha kuwa na Zakat juu yake isipokuwa vimekusanywa kwa ajili ya biashara, na hii ndiyo dalili kwamba vilitayarishwa kwa biashara. Kuhusu jambo la tatu, ambalo ni kuchukua Zakat kutoka kwa kila mmiliki, maana yake ni kwamba Zakat inachukuliwa kutoka kwa kila Mwislamu, mwanamume au mwanamke, mwenye akili timamu au mwenye wazimu, aliyebaleghe au ambaye bado hajabaleghe. Kuhusu mwanamume na mwanamke, hili linadhihirika kutokana na ujumla wa maandiko, kwa kuwa Zakat ni haki inayohusiana na mali, na ni wajibu pekee unaotokana na mali kwa mtazamo wa kuwa ni mali, ndiyo maana Allah (swt) akasema:

“The Messenger of Allah (pbuh) used to command us to pay the Zakah upon what we had prepared for sale” (Al-Hafiz said in Bulugh Al-Muram that Abu Dawud reported it and its chain has some weakness). And from ‘Amru b. Hamas from his father who said: “Omar commanded me and said: pay the Zakah on your propert, and so I said: I have no property other than pipes and condiment. So he said: value them and then pay the Zakah upon them” (reported by Ahmad, Al-Shafi’i and others). These and similar stories to this spread and no one amongst the companions rebuked it and so, therefore, it is considered to be an Ijma’. There is no Zakah due upon pipes and condiment themselves, and they are not normally possessed in such a big quantity such that there would Zakah due upon them unless they were amassed for trade, and so this is an indication that they were prepared for trading. As for the third issue, which is the taking of Zakah from every owner, this means that Zakah is taken from every Muslim, male or female, sane or insane, mature or prepubescent. With respect to male and female, this is apparent from the generality of the texts, since Zakah is a right connected to the wealth and it is the single duty due from the wealth from the angle of it being wealth, which is why Allah (swt) said:

"Chukua, [Ee Muhammad], kutoka katika mali yao sadaka." {TMQ 9:103} na: "Na wale ambao katika mali zao mna haki inayojulikana." {TMQ 70:24} na katika hadithi:

“Take, [O, Muhammad], from their wealth a charity.” (TMQ 9:103) and: “And those within whose wealth is a known right.” (TMQ 70:24) and in the narration:

. » فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالَِِمْ «.

. » فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالَِِمْ «.

"kisha uwafundishe kwamba Allah (SWT) amewawajibishia Sadaqah (Zakat) katika mali zao" (Imekubaliwa kutoka kwa Ibn ‘Abbas), na katika riwaya iliyokubaliwa iliyokuja kama jibu la swali la Mbedui:

“then teach them that Allah (swt) has obligated Sadaqah (Zakah) upon their property” (agreed upon from Ibn ‘Abbas), and in the agreed upon narration which came as an answer to the question of the Bedouin:

. الزَّكَاةَ، فَإِذَا هُوَ يَسْأَلُ عَنْ الإِسْلامِ... إلى أن قال: وَذكََرَ لَهُ رَسُولُ اللَّهِ ...« » قَالَ: هَلْ عَ لَيَّ غَيْرُهَا؟ قَالَ: لا، إِلا أَنْ تَطَوَّعَ .

. الزَّكَاةَ، فَإِذَا هُوَ يَسْأَلُ عَنْ الإِسْلامِ... إلى أن قال: وَذكََرَ لَهُ رَسُولُ اللَّهِ ...« » قَالَ: هَلْ عَ لَيَّ غَيْرُهَا؟ قَالَ: لا، إِلا أَنْ تَطَوَّعَ .

alikuwa akiuliza kuhusu Uislamu… mpaka akasema: Na Mjumbe wa Allah (rehma na amani zimshukie) alimwambia kuhusu Zakat (sadaka ya lazima). Muulizaji akauliza: "Je, ninalazimika kutoa chochote zaidi ya hiki?" Mjumbe wa Allah ﷺ akasema, "Hapana, isipokuwa ukitoa kwa hiari yako mwenyewe." Hii inaonyesha kwamba wajibu unamhusu mali kutokana na kuwa ni mali, bila kuzingatia kama mmiliki alikuwa mwenye dhamana ya kisheria au la. Allah (SWT) ameweka wajibu mwingi juu ya Muislamu mwenye mali kwa sifa yake kama mwenye mali, yaani kama tajiri, kama vile wajibu wa Jihadi kwa mali, kumlisha mwenye njaa, kutoa matumizi, na kadhalika. Lakini Yeye (SWT) hakuweka wajibu wowote juu ya mali inayomilikiwa na Waislamu isipokuwa haki moja, nayo ni Zakat, akalizuia wajibu wa haki za kimali kwake tu, na akakataza haki nyingine yoyote kuwekwa juu yake. Hii inaonyesha kwamba wajibu una nguvu juu ya mali katika hali yake ya kuwa mali bila kuangalia kama mmiliki alikuwa mwenye dhamana ya kisheria au la. Na hii ni dalili kwamba Zakat hutolewa kutoka kwenye mali hiyo, hata kama mmiliki wake hakuwa mwenye dhamana ya kisheria, yaani hata kama alikuwa mtoto au mwenye wazimu. Zaidi ya hayo, Allah (SWT) alipoweka wajibu juu ya Muislamu kwa nafasi yake kama mmiliki wa mali, yaani haki zinazohusiana na mali, zilimlazimu Muislamu kwa ujumla bila kujali kama alikuwa mwenye dhamana ya kisheria au la, kama vile kulipa matumizi ya jamaa wa karibu na wake, adhabu yoyote ya jinai au faini, na kulipa thamani ya chochote alichokiharibu. Hivyo basi, yote haya ni ya lazima kwa mtoto na mwenye wazimu kwa kuwa yanahusiana na mali, na Zakat ni hivyo hivyo kwa kuwa ni haki inayohusiana na mali. Zaidi ya hayo, Mtume ﷺ alisema:

“he was asking about Islam…till he said: And the Messenger of Allah (pbuh) (saw) told him about the Zakah (obligatory charity). The inquirer asked: "Am I obliged to pay anything besides this?" The Messenger of Allah (pbuh) (saw) said, "No, but whatever you pay voluntarily out of your own free will.” which indicate that the obligation is upon the wealth from the aspect of it being wealth, without any consideration as to whether the owner was legally responsible or not. Allah (swt) made many obligations upon the Muslim who owned wealth in his characteristic as someone who possessed wealth, or in other words, was rich, such as the obligation of Jihad with wealth, and finding the hungry, and paying expenses, and so on, but He (swt) did not obligate anything upon the wealth which was owned by Muslims except for one right which is Zakah, and restricted the obligatory rights over wealth to it and forbade any other right to be imposed upon it. This indicates that the obligation is empowered over the wealth in its aspect as wealth without looking at whether the owner was legally responsible or not, and this is a proof that wealth is what has Zakah taken from it, even if its owner was not legally responsible, in other words, even if they were a child or insane. Additionally, when Allah (swt) ordained obligations upon the Muslim, in his capacity as an owner of wealth, in other words, rights connected to wealth, they were obligated upon the Muslim generally irrespective of whether they were legally responsible or not, such as paying upkeep for close relatives and wives, and any criminal penalties or fines, and paying the value of anything which they destroyed, and so all of these are obligatory upon the child and the insane since they are connected to the wealth, and the Zakah is the same since it is a right connected to wealth. Above and beyond that, the Prophet said:

. » مَنْ وَلَِِ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ، وَلا يتَْرُكْهُ حَتََّّ تَأْكُلَهُ الصَّدَقَة « .

. » مَنْ وَلَِِ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ فِيهِ، وَلا يتَْرُكْهُ حَتََّّ تَأْكُلَهُ الصَّدَقَة « .

“Mtu yeyote anayekuwa mlezi wa yatima, ambaye ana mali, lazima afanye biashara kwa niaba yake na asiiache (ikiwa imehifadhiwa bila kutumika) hadi yote iliwe na Zakah (ambayo hulipwa kila mwaka)”, yaani Zakah. Hadithi hii imepokewa na Al-Tirmidhi na Al-Daraqutni kutoka kwa ‘Amru bin Shu‘ayb, kutoka kwa baba yake, kutoka kwa babu yake ‘Abd Allah (SWT) bin ‘Amru. Ingawa Al-Muthna bin Al-Sabah, ambaye wanachuoni wametofautiana kumhusu, yumo katika mnyororo wa wapokezi, pia imepokewa kutoka kwa ‘Amru bin Shu‘ayb hadi kwa ‘Umar bin Al-Khattab (RA) kama riwaya ya Mawquf. Kisha kinafanywa kipimo (Qiyas) kwa mwenye wazimu, kwa msingi kwamba wote wawili hawana dhamana ya kisheria, hivyo chochote kinachomlazimu mtoto asiye na dhamana ya kisheria pia kinamlazimu mtu mwenye wazimu.

“One who becomes the guardian of an orphan, who owns property, must trade on his behalf and not leave it (saved and unused) until it is all eaten up by Zakah (which is paid yearly)”, in other words, the Zakah, reported by Al-Tirmidhi and Al- Daraqutni fromAmrf Bin Shu’ayb from his father from his grandfather ‘Abd Allah (swt) b. ‘Amru, and even though Al-Muthna b. Al-Sabah, who is differed over, is in the chain, it is also reported from ‘Amru b. Shu’ayb to Umar Bin Al-Khattab (ra) as a Mawquf narration, and analogy (Qiyas) is made with the insane on the basis that both are not legally responsible, and so whatever is obligatory upon the child who is not legally responsible is similarly obligatory upon the insane person.

Kuhusu suala la nne, ambalo ni kwamba mali hiyo imewekwa katika sehemu maalum ndani ya Bayt Al-Mal, hii ni kwa sababu mali yoyote inayowastahiki Waislamu, na ambaye mmiliki wake hajabainishwa, basi ni katika haki za Bayt Al-Mal. Na kila haki ambayo ni lazima itumike kwa maslahi na mambo ya Waislamu, ni haki ya Bayt Al-Mal. Zakah, ingawa ni katika yale ambayo Waislamu wanastahiki, lakini mmiliki wake amebainishwa kwa maandiko ya Mwekaji Sheria (SWT), kwani Shari'ah ilimbainisha mmiliki wake wakati ilipobainisha vipengele ambavyo inapaswa kutumiwa, na kuvipunguza katika maeneo hayo manane pekee. Allah (SWT) amesema:

As for the fourth issue, which is the fact that it is placed in a special section in the Bayt Al-Mal, this is because whatever wealth is due to the Muslims, and the owner is not specified, then it is from the rights of the Bayt Al-Mal. And every right which is necessary to be spent upon the interests and affairs of the Muslims, is a right upon the Bayt Al-Mal. Zakah, although it is from what the Muslims deserve, however its owner has been specified by the text of the Legislator (swt), since the Shari’ah specified its owner at the time it specified the aspects which it should be spent upon, and limited it to those eight areas alone. Allah (swt) said:

"Matumizi ya Zakat ni kwa ajili ya maskini na wahitaji tu, na kwa wale wanaofanya kazi ya kuikusanya, na kwa ajili ya kuwaunganisha mioyo [ya watu kwa Uislamu], na kwa ajili ya kuwakomboa wafungwa [au watumwa], na kwa ajili ya walio na madeni, na kwa ajili ya njia ya Allah (SWT), na kwa ajili ya msafiri [aliyekwama njiani]." (TMQ 9:60), na mradi imewekewa kikomo katika mambo haya, basi haimo katika haki za Bayt Al-Mal, kwani ni mali kwa mambo maalum ambayo hairuhusiwi kutumiwa mahali pengine, na Bayt Al-Mal ni mahali tu pa kuhifadhia mali hiyo, lakini haihesabiwi kuwa sehemu ya haki za Bayt Al-Mal. Badala yake, Bayt Al-Mal ni mahali tu pa kuhifadhia mali kwa sababu inalipwa kwa Khalifah, na yeye ndiye anayeigawa; imepokelewa kutoka kwa Anas kwamba mtu mmoja alimwambia Mtume wa Allah ﷺ:

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah (swt) and for the [stranded] traveller.” (TMQ 9:60), and as long as it has been restricted to these aspects then it is not from the rights of the Bayt Al-Mal, since it is wealth for specific aspects which is not permitted to be spent anywhere else, and the Bayt Al-Mal is simply the place for safekeeping it, but it is not considered part of the rights of the Bayt Al-Mal. Rather the Bayt Al-Mal is simply the place for storing the wealth because it is paid to the Khalifah and he is the one who distributes it; it is reported from Anas that a man said to the Messenger of Allah (pbuh) :

. إِذَا أَدَّيْتُ الزَّكَاةَ إِلَى رَسُولِكَ فَقَدْ بَرِئْتُ مِنْهَا إِلَى اللهِ وَرَسُولِهِ؟ فَقَالَ رَسُولُ اللَّهِ « إِثَُْهَا عَلَى مَنْ بَدَّلََاَ » : نعََمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِِ فَقَدْ بَرِئْتَ مِنْهَا، فَلَكَ أَجْرُهَا، وَ .

. إِذَا أَدَّيْتُ الزَّكَاةَ إِلَى رَسُولِكَ فَقَدْ بَرِئْتُ مِنْهَا إِلَى اللهِ وَرَسُولِهِ؟ فَقَالَ رَسُولُ اللَّهِ « إِثَُْهَا عَلَى مَنْ بَدَّلََاَ » : نعََمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِِ فَقَدْ بَرِئْتَ مِنْهَا، فَلَكَ أَجْرُهَا، وَ .

"Je, nikimpa Zakat Mjumbe wako (rehema na amani zimshuke) basi nimeachiliwa mbali na Allah (SWT) na Mjumbe Wake?" Akasema: "Ndiyo, ukimpa Mjumbe wangu ﷺ basi umeachiliwa mbali na lawama mbele ya Allah (SWT) na Mjumbe Wake ﷺ, kwa hiyo unapata malipo yake, na dhambi yake iko juu ya yule anayeibadilisha." (Imepokewa na Ahmad na kuthibitishwa na Al-Haythami na Al-Zayn). Na imepokewa kutoka kwa Bashir b. Al-Khasasiyah aliyesema:

“If I gave Zakah to your Messenger (pbuh) then am I absolved with Allah (swt) and His Messenger (pbuh)”, He said: “Yes, if you gave it to my Messenger (pbuh) then you are free of blame with Allah (swt) and His Messenger (pbuh), so you have its reward, and its sin is on the one who alters it” (reported by Ahmad and authenticated by Al-Haythami and Al-Zayn). And it is reported from Bashir b. Al-Khasasiyah who said:

. قُلْنَا: يَا رَسُولَ اللهِ، إِنَّ قَوْماً مِنْ أَهْلِ الصَّدَقَةِ يعَْتَدُونَ عَلَيْنَا، أَفَنَكْتُمُ مِنْ أَمْوَالِنَا « » بِقَدْرِ مَا يعَْتَدُونَ عَلَيْنَا؟ فَقَالَ: لا .

. قُلْنَا: يَا رَسُولَ اللهِ، إِنَّ قَوْماً مِنْ أَهْلِ الصَّدَقَةِ يعَْتَدُونَ عَلَيْنَا، أَفَنَكْتُمُ مِنْ أَمْوَالِنَا « » بِقَدْرِ مَا يعَْتَدُونَ عَلَيْنَا؟ فَقَالَ: لا .

“Tulisema: Ee Mjumbe wa Allah ﷺ, baadhi ya watu wanaokusanya Zakah wanakusanya zaidi ya kinachostahili; je, tunaweza kuficha mali yetu kwa kiasi hicho? Akasema: Hapana.” (imepokewa na Abu Dawud na ‘Abd Al-Razzaq, na Al-Mundhiri hakutoa maoni juu yake). Hivyo ni dalili kwamba Zakah hulipwa kwa Khalifah, na yeye ndiye anayetuma magavana wake na wafanyakazi wake kuikusanya, kisha hutumiwa katika maeneo yaliyobainishwa kulingana na maoni yake na Ijtihad yake; ndiyo maana mahali pa kuhifadhiwa kwake ni Bayt Al-Mal. Hata hivyo, hili ni kwa ajili ya kuhifadhi Zakah tu, kwa kuwa haiwezi kutumiwa popote isipokuwa katika maeneo yaliyobainishwa, na kwa hiyo huwekwa katika sehemu maalum. Kwa hiyo, ingawa Zakah ni sehemu ya mapato ya Bayt Al-Mal kwa kuwa hulipwa kwa Khalifah, na watu huadhibiwa iwapo watachelewesha kuilipa, haitumiwi bila vikwazo kulingana na maoni yake na Ijtihad yake; bali maoni yake na Ijtihad yake vimewekewa mipaka ndani ya maeneo hayo, au vimewekewa mipaka kwa wanaostahili Zakah pekee na si kwa jambo jingine. Kuhusu jambo la tano: kwamba haitumiwi isipokuwa kwa watu maalum ambao sifa zao na idadi yao vimebainishwa, ni kwa sababu Allah (SWT) amebainisha ni nani anayeweza kupewa Zakah na kuweka kikomo cha matumizi yake kwa wale ambao Yeye (SWT) amewabainisha; Allah (SWT) amesema:

“We said: O Messenger of Allah (pbuh), some people who collect Zakah collect more than is due, can we hide our property to that proportion? He said: no.” (reported by Abu Dawud and ‘Abd Al- Razzaq, and Al-Mundhiri did not comment upon it). So this is proof that the Zakah is paid to the Khalifah and he is the one who sends his governors and workers to gather it, and then it is spent upon the specified aspects according to his opinion and Ijtihad, which is why the place for safekeeping it is the Bayt Al-Mal. However this is simply to store the Zakah since it cannot be spent anywhere except upon the areas specified, and, therefore, it is placed in a special section. So even though Zakah is from the income of the Bayt Al-Mal since it is paid to the Khalifah, and people are punished if they defer paying it, it is not spent unrestrictedly according to his opinion and Ijtihad, but rather his opinion and Ijtihad is restricted within the aspects, or restricted to those deserving of Zakah alone and nothing else. As for the fifth issue: the fact that it is not spent except upon the specific individuals whose characteristics and numbers have been defined, is because Allah (swt) specified whom Zakah can be given to and limited its spending to those whom He (swt) had defined; Allah (swt) said:

“Sadaka za Zakah ni kwa ajili ya masikini tu, na kwa wahitaji, na kwa wale walioajiriwa kuzikusanya, na kwa kuwaunganisha mioyo [kwa Uislamu], na kwa kuwakomboa wafungwa [au watumwa], na kwa wenye madeni, na kwa ajili ya njia ya Allah (SWT), na kwa msafiri [aliyekwama njiani].” (TMQ 9:60). Kwa hiyo imewekewa mipaka kwa neno: “Tu (Innama)”, ambalo ni katika mitindo ya kuweka mipaka, na hivyo hairuhusiwi kuitumia kwa mtu yeyote mwingine kabisa, ndiyo maana Mtume ﷺ alisema:

“Zakah expenditures are only for the poor and for the needy and for those employed to collect [Zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah (swt) and for the [stranded] traveller.” (TMQ 9:60). So it has been limited by the word: “Only (Innama)” which is from the styles of restriction, and, therefore, it is not permitted to spend it on anyone other than them at all, which is why the Messenger (pbuh) said:

. » لا تََِ ل الصَّدَقَةُ لِغَنٍِِّ، وَلا لِذِي مِرَّةٍ سَوِيٍّ « .

. » لا تََِ ل الصَّدَقَةُ لِغَنٍِِّ، وَلا لِذِي مِرَّةٍ سَوِيٍّ « .

"Haijuzu kutoa sadaka kwa tajiri (au mtu asiyehitaji chochote) wala kwa mtu aliye hodari na mwenye afya," imepokewa na Al-Tirmidhi kutoka kwa ‘Abd Allah (SWT) b. ‘Amru, naye akasema kuwa ni Hasan, na Al-Hakim ameipokea kutoka kwa Abu Hurayrah na akaithibitisha kuwa ni sahihi. Na amesema kuhusu Zakah:

“It is not permissible to give charity to a rich man (or one who is independent of means) or to one who is strong and healthy” reported by Al-Tirmidhi from ‘Abd Allah (swt) b. ‘Amru, and he said it was Hasan, and Al-Hakim reported it from Abu Hurayrah and he authenticated it. And he said regarding Zakah:

.» وَلا حَظَّ فِيهَا لِغَنٍِِّ، وَلا لِقَوِيٍّ مُكْتَسِبٍ « .

.» وَلا حَظَّ فِيهَا لِغَنٍِِّ، وَلا لِقَوِيٍّ مُكْتَسِبٍ « .

"na hakuna tajiri wala mtu mwenye nguvu anayeweza kujipatia riziki ambaye ana sehemu katika Zakah." Imepokewa na Ahmad, Abu Dawud na Al-Nasa'i, na Al-Dhahabi alisema kuwa hadithi hii ni sahihi na wapokezi wake ni waaminifu.

“and no rich man or one who is strong and able to earn has a share of Zakah.” reported by Ahmad and Abu Dawud and Al-Nasa’i and Al-Dhahabi said that the narration is authentic and its narrators are trustworthy.

Hii ni ushahidi kwamba haitumiki kwa chochote nje ya makundi manane yaliyotajwa.

So this is evidence that it is not spent on anything at all outside of the mentioned eight categories.