Zakat ya mazao na matunda ni wajibu kwa mujibu wa Kitabu na Sunnah. Kwa upande wa Kitabu, kuna kauli ya Allah (SWT):

The Zakat of crops and fruits is obliged by the Book and the Sunnah. As for the Book, there is the saying of the Allah (swt) :

"Na toeni haki yake siku ya kuvunwa kwake" [Al-An'am: 141]. Kuhusu Sunnah, kuna kauli ya Mtume ﷺ: "Hakuna Sadaka katika chochote kilicho chini ya tano za Awsuq" (wamekubaliana). Awsuq ni wingi wa Wasq, ambalo ni kipimo cha sa'a 60, na sa'a moja ni kilo 2.176. Pia Ibn 'Umar alisimulia kutoka kwa Mtume ﷺ, ambaye alisema: "Kuna 'Ushr (zaka ya kumi) katika ardhi inayopata maji yake kutoka mbinguni, mto, au ni 'Athariyya (miti au mimea inayonyweshwa kwa mvua). Kuna nusu ya 'ushr katika ardhi iliyonyweshwa kwa ndoo kutoka mito au visima" (ameipokea Bukhari).

“And give its right the day of its harvesting” [Al-Anam: 141] As for the Sunnah, there is the saying of the Prophet (saw) : “There is no Sadaqah on anything less than five (Awsuq)” (agreed upon). Awsuq is plural of Wasq which is a measure of 60 sa’a and the Sa’a is 2.176 kg. Also ibn ‘Umar narrated from the Prophet (saw) who said: “There is tithe (‘Ushr) on land which receives its water from the sky, a river or was ‘Athariyya (trees or plants watered by rain). There is half-tithe on land which was irrigated by a bucket from rivers or wells” (collected by Bukhari).

Zakat ni wajib kwenye ngano, shayiri, tende na zabibu kavu kutokana na yale aliyoyapokea Musa b. Talha kutoka kwa ‘Umar aliyesema: “Hakika Nabii ﷺ aliweka tu Zakat ya sunnah katika haya manne: ngano, shayiri, tende na zabibu kavu.” Musa b. Talha pia alisema: “Mjumbe wa Allah ﷺ pia alimwamuru Muadh b. Jabal – alipomtuma Yemen – kwamba achukue Sadaqah kutoka ngano, shayiri, tende na zabibu.” Hadithi hizi zinafafanua kwamba Zakat katika mazao na matunda huchukuliwa tu kutoka aina hizi nne, yaani ngano, shayiri, tende na zabibu kavu. Haichukuliwi kutoka aina nyingine za mazao na matunda. Hii ni kwa sababu Hadithi ya kwanza inaanza kwa neno “Innama” linaloashiria kizuizi. Kinachosisitiza pia kuwekewa mipaka kwa Zakat katika aina hizi nne ni kile kilichokusanywa na Al-Hakim, Al-Bayhaqi na At-Tabarani kutoka Hadithi ya Abu Musa na Muadh pale Nabii ﷺ alipowatuma Yemen kuwafundisha watu mambo ya dini yao; hivyo akasema: “Msichukue Sadaqah isipokuwa kutoka haya manne: shayiri, ngano, zabibu kavu na tende.” Al-Bayhaqi alisema kuhusu Hadithi hii: Wapokezi wake ni waaminifu na ina mfululizo wa usimulizi usiokatika. Hadithi hii inadhihirisha wazi kuwekea mipaka uchukuaji wa Zakat katika mazao na matunda kwa aina hizi nne, kwa sababu neno “Illa” (isipokuwa) likitanguliwa na kiambishi cha kukanusha au kukataza, maana yake ni kuweka mipaka ya kilichotangulia kwa kile kinachofuata, yaani kuweka mipaka ya uchukuaji wa Sadaqah kwa aina nne zilizotajwa baada yake. Ni shayiri, ngano, zabibu kavu na tende.

Zakat is obliged upon wheat, barley, dates and raisins due to what Musa b. Talha narrated from ‘Umar who said: “Verily the Prophet (saw) only decreed the sunnah Zakat in these four: wheat, barley, dates and raisins.” Musa b. Talha also said: “The Messenger of Allah (saw) also commanded Muaz b. Jabal-when he sent him to Yemen-that he should take Sadaqah from wheat, barley, dates and grapes.” These Ahadith clarify that the Zakat in crops and fruits is only taken from these four types, namely wheat, barley, dates and raisins. It is not taken from other types of crops and fruits. This is because the first Hadith begins with the word “Innama” which indicates restriction. What also emphasises the limiting of Zakat in these four types is what was collected by Al-Hakim, Al-Bayhaqi and At-Tabarani from the Hadith of Abu Musa and Muaz when the Prophet (saw) sent them to Yemen to teach people the matters of their deen; so he said: “Don’t take Sadaqah except from these four: Barley, wheat, raisins and dates.” Al-Bayhaqi said of this Hadith: Its narrators are trustworthy and it has a continuous transmission. This Hadith is explicit in limiting the taking of Zakat in crops and fruits in these four types, because the word “Illa” (except) if preceded by the article of negation or prohibition would mean restricting what is before it to what is after it i.e. restricting the taking of Sadaqah to the four types mentioned after it. These are barley, wheat, raisins and dates.

Ikiwa nafaka na matunda yanayotoka katika ardhi yanafikia Awsuq tano, zaka ya nafaka inatolewa baada ya kuvunwa, kusagwa na kusafishwa. Na kwa matunda, inatolewa baada ya kukauka, kiasi kwamba tende mbichi (Rutab) zinakuwa tende na zabibu zinakuwa zabibu kavu. Kupita kwa mwaka si sharti, bali ni uvunaji, usafishaji na ukaushaji, kwa sababu ya kauli ya Allah (swt) Ta'ala:

If the grains and fruits produced by the land reach five Awsuq, the Zakat on grains is taken after it is harvested, ground and cleaned. While in fruits it is taken after they dry such that the fresh dates (Rutab) become dates and grapes become raisins. The passing of a year is not a condition, instead it is the harvesting, cleaning and drying due to the saying of Allah (swt) ta’ala:

"Na mpe haki yake siku ya kuvuna kwake." [Al-Anam: 141]

“And give its right the day of its harvesting” [Al-Anam: 141]

Sunna pia inaonyesha kwamba Zakat hutolewa baada ya tende mbichi na zabibu kukauka hadi kugeuka kuwa tende kavu na zabibu kavu, na baada ya nafaka kuvunwa, kusagwa na kusafishwa.

Also the Sunnah indicated that Zakat is taken after fresh dates and grapes dry such that they change into dates and raisins and after grains are harvested, ground and cleaned.

Ni wajibu kwa Dola kutuma wakadiriaji (Khurraas) kukadiria matunda ambayo watu wanayapata kutoka kwenye mitende yao (an-Nakhl) na zabibu baada ya kuiva kwake kuonekana. Hii ni kutokana na alichosimulia Attab b. Usayd: "Mtume ﷺ alikuwa akiwatuma watu kwa watu ili kukadiria zabibu zao na matunda yao" (amesimuliwa na Abu Dawud, Ibn Majah na At-Tirmidhi). Kwa maneno tofauti, Attab alisema: "Mtume ﷺ aliamuru zabibu zikadiriwe kama vile mitende, na Zaka yake ichukuliwe kama zabibu kavu, kama vile Zaka ya mitende inavyochukuliwa kama tende. Mtume ﷺ alikuwa akifanya hivyo, hivyo akakadiria bustani ya mwanamke aliyeishi Wadi Al-Qura." (amesimuliwa na Imam Ahmad katika Musnad yake). Abu Bakr alitenda kulingana na hili, kama walivyofanya Makhalifa baada yake.

It is obligatory upon the State to send evaluators (Khurraas) to estimate thr fruits that people have from their palm trees (an-Nakhl) and grapes after their ripeness becomes apparent. This is due to what Attab b. Usayd narrated: “The Prophet (saw) used to send persons to the people to evaluate their grapes and fruits” (narrated by Abu Dawud, ibn Majah and At-Tirmizi). Using different wording, Attab said: “The Prophet (saw) commanded that grapes be estimated just like palm trees and its Zakat taken as raisins just like the Zakat of palm trees is taken as dates. The Prophet (saw) used to do that, so he estimated a garden of a woman living in Wadi Al-Qura.” (narrated by Imam Ahmad in his Musnad). Abu Bakr acted according to this as did the Khulafa’a after him.

Wale wanaokadiria wanapaswa kuacha sehemu ya tatu au ya nne ya makadirio kama msamaha kwa wamiliki wa matunda, kwa kuwa wanauhitaji kwa ajili ya kula na kuwalisha wageni wao, majirani, familia, marafiki, wapita njia, wale wanaoomba kwao, na kwa chakula cha ndege wanaolisha juu yake. Sahl bin Abu Huthma amesimulia kwamba Mtume wa Allah ﷺ alikuwa akisema: “Mnapokadiria, chukueni na mwache nyuma theluthi. Kama si theluthi, basi acheni nyuma robo.” (Imepokewa na Abu Dawud, At-Tirmidhi na An-Nasai). Makhul amesema: “Mtume wa Allah ﷺ alipowatuma wakadiriaji alikuwa akisema: ‘Fanyeni wepesi, kwani kuna matunda yanayopotea kwa sababu ya hali mbaya ya hewa, matunda yanayoanguka chini, na yale yanayoliwa na walaji.’” Ngano na shayiri hazikadiriwi, kwa kuwa hilo halikufanywa na Mtume wa Allah ﷺ; pia makadirio yake si rahisi kama ilivyo kwa mitende na zabibu. Vilevile, matunda ya mitende na zabibu huliwa yakiwa mabichi, kwa hiyo hukadiriwa kwa wamiliki wake kama msamaha kwao, ili waweze kula matunda na kuyatumia kwa kuuza, kulisha, kutoa zawadi n.k., baada ya hapo wakatoe Zakat kwa kile kilichokadiriwa. Tende na zabibu hukadiriwa kwa aina zake zote kwa pamoja, iwe nzuri au mbaya, kisha hukusanywa pamoja. Hata hivyo, tende hazikusanywi pamoja na zabibu, kama vile ngano isivyokusanywa pamoja na shayiri.

The estimators should leave a third or a fourth of their estimation as a dispensation to fruit owners as they require this for eating and feeding their guests, neighbours, families, friends, passers by, those who ask them and for the food of birds that feed upon them. Sahl b. Abu Huthma narrated that the Messenger of Allah (saw) used to say: “When you estimate, take and leave behind a third. If not a third, then leave behind a fourth” (narrated by Abu Dawud, At-Tirmizi and An-Nisai). Makhul said: “When the Messenger of Allah (saw) sent evaluators he would say: ‘Be lenient, for there are fruits that are lost due to bad weather, fruits that fall down and those that are used by the eaters.’” Wheat and barley are not estimated as that was not done by the Messenger of Allah (saw) ; also their estimation is not easy as is the situation with palm trees and grapes. Also the fruits of palm trees and grapes are eaten fresh so they are estimated upon their owners as a dispensation for them so as to enable them to eat of the fruits and dispose of through sale, food, gifts etc... after which they pay Zakat upon what was estimated. Dates and grapes are estimated in all their types collectively, whether good or bad, and are then collected together. However dates are not gathered together with grapes just as wheat is not gathered together with barley.

Ikiwa ngano, shayiri, tende au zabibu zinazozalishwa kutoka ardhini zitafikia Awsuq tano, basi zaka ya sehemu moja ya kumi (ushuru wa Ushr) inawajibika juu yake ikiwa zinanyweshwa bila juhudi ya mtu, yaani bila kufanyiwa kazi kwa mikono. Hii inajumuisha kunyweshwa kwa maji ya mvua kutoka mbinguni, mito, au kunywa maji kwa kuvuta maji kupitia mizizi yake, bila kunyweshwa, kama miti inayopandwa katika ardhi ambayo maji yako karibu na uso wa ardhi au karibu na mto au mfereji wa umwagiliaji, kiasi kwamba mizizi ya miti hiyo inafikia maji bila haja yoyote ya umwagiliaji. Nusu ya sehemu ya kumi inawajibika kwa kile kinachomwagiliwa kwa juhudi, kama vile kuteka maji kutoka visima kwa ndoo za kumwagilia na mito kwa magurudumu ya maji. Kutoka kwa 'Ali, aliyesema: "Ushr katika kile kilichonyweshwa na mbingu na nusu ya Ushr katika kile kilichomwagiliwa kwa kuteka maji kutoka visima na mito." Bisr b. Said alisema: "Mtume wa Allah ﷺ aliwajibisha Zakat ya Ushr juu ya kile kinachonyweshwa na mvua ya mbinguni, na kile ambacho hakinyweshwi au kinanyweshwa kwa chemchemi, na nusu ya Ushr juu ya kile kilichomwagiliwa kwa vyombo vya kuteka maji." Hakam b. Utayba alisema: "Mtume wa Allah ﷺ alimwandikia Muadh alipokuwa Yemen: 'Ushr juu ya kile kilichonyweshwa na mbingu au mto (Ghayla), na nusu ya Ushr juu ya kile kilichomwagiliwa kwa ndoo (Gharb).'" Wengi wa mwaka ndio unaozingatiwa kuhusiana na umwagiliaji. Ikiwa kitu kinanyweshwa kwa sehemu kubwa ya mwaka bila juhudi, basi Ushr huchukuliwa, ilhali ikiwa kinamwagiliwa kwa juhudi sehemu kubwa ya mwaka, basi nusu ya Ushr huchukuliwa. Ikiwa kinanyweshwa kwa nusu ya mwaka bila juhudi, na kumwagiliwa kwa juhudi katika nusu ya pili, basi robo tatu ya Ushr huchukuliwa.

If the wheat, barley, dates or raisins produced from the land reach five Awsuq then one-tenth (tithe) is obliged on them if they are watered without personal effort i.e. manually. This includes being watered by rainwater from the sky, rivers or they drink water by extraction of water by its roots, without being watered similar to trees that are planted in land where water is near to the surface or close to a river or irrigation canal such that their tree-roots reach to water without any need for irrigation. Half-tithe is obliged in what is irrigated with effort, like drawing from wells by watering cans and rivers by water wheels. From ‘Ali who said: “The tithe in what was watered by the sky and half-tithe in what was irrigated by drawing from wells and rivers.” Bisr b. Said said: “The Messenger of Allah (saw) obliged Zakat of the tithe in what is watered by the sky, that which is not watered or watered by springs, and half-tithe in what was irrigated by water scoops.” Hakam b. Utayba said: “The Messenger of Allah (saw) wrote to Muaz when he was in Yemen: ‘The tithe in what was watered by the sky or river (Ghayla), and half-tithe in what was irrigated by bucket (Gharb).’” The majority of the year is what is relevant in relation to irrigation. If it is watered most of the year without effort, then the tithe is taken, whereas if it is irrigated by effort most of the year, then half-tithe is taken. If it is watered for half of the year without effort, and irrigated with effort in the second half, then threequarter tithe is taken.

Kanuni ya zakat ya mazao na matunda ni kwamba inatolewa kutoka kwenye zao au tunda hilohilo ambalo zakat yake ina wajibu. Huchukuliwa wastani wake, si bora yake wala mbaya yake. Haifai kwa mkusanyaji wa sadaka kukusudia kuchukua bora ya mazao na matunda kama sadaka, kwa sababu ya kauli ya Mtume ﷺ: "Epuka bora ya mali yao." Vilevile haifai kwa mwenye mazao au matunda kukusudia kutoa mazao na matunda mabaya kama sadaka, kwa sababu ya kauli ya Allah (SWT):

The principle in the Zakat of crops and fruits is to be taken from the same crop or fruit in which Zakat is obliged. Its average is taken, not the best nor the worst. It is not allowed for the Sadaqah collector to aim to take the best of the crops and fruits in Sadaqah due to the Prophet (saw) ’s statement: “Avoid the best of their wealth.” Similarly it is not allowed for the crops or fruits owner to intend to give the worst crops and fruits for Sadaqah, due to the saying of Allah (swt) :

"Usilenge kupata kitu kibaya ili upate kukitoa sehemu yake." [Al-Baqarah: 267]

“Do not aim at getting anything bad in order that you may give away something of it” [Al-Baqarah: 267]

Pia Mtume (ﷺ) alikataza kuchukua Ja'arur na Lawn al-Hubayq katika Sadaqah (imepokewa na An-Nisai). Hizi ni aina mbili za tende mbaya; ya kwanza hugeuka kuwa ganda kuzunguka mbegu, na ya pili hugeuka kuwa tende mbaya (Hashaf) inapokauka.

Also the Prophet (saw) prohibited taking the Ja’arur and Lawn al-Hubayq in the Sadaqah (narrated by An-Nisai). These are two types of bad dates; the first becomes shell around a seed, and the latter becomes bad dates (Hashaf) when it dries.

Inaruhusiwa katika Zakat ya mazao na matunda kuchukua thamani yake kwa fedha au kwa bidhaa nyingine, badala ya kuchukua kiasi halisi cha zao au tunda lenyewe. Hii ni kutokana na kile alichosimulia Amru bin Dinar kutoka kwa Tawus: "Mtume ﷺ alimtuma Muadh Yemen, na alikuwa akichukua nguo kama Sadaqah ya ngano na shayiri." Pia ni kwa sababu kuna aina ya mtende ambao tende zake mbichi hazigeuki kuwa tende kavu, kama vile kuna aina ya mzabibu ambao zabibu zake hazigeuki kuwa zabibu kavu, hivyo basi thamani yake ndiyo inayochukuliwa badala yake. Imesimuliwa kutoka kwa Muadh katika suala hilohilo la Sadaqah kwamba alikuwa akichukua bidhaa badala yake; hii ni katika kauli yake: "Nipe theluthi moja ya kiasi au nguo, ambayo nitaichukua kutoka kwenu badala ya Sadaqah. Ni rahisi zaidi kwenu na yenye manufaa zaidi kwa Muhajirina wa Madina." Pia imethibitika katika Sunnah kwamba Mjumbe wa Allah ﷺ na Maswahaba zake walikuwa wakiwajibisha haki fulani kwa fedha, kisha wanaibadilisha kuwa kitu kingine ambacho ni rahisi zaidi kwa mtoaji kukitoa kuliko fedha ile ya awali. Miongoni mwa hayo ni barua ya Mtume ﷺ kwa Muadh huko Yemen kuhusu Jizya: "Kwa kila mtu mzima ni Dinari moja au thamani yake kwa nguo (Mu’afir)." Basi Mtume ﷺ alichukua bidhaa badala ya kuchukua kitu chenyewe mahsusi, yaani alichukua nguo badala ya dhahabu. Miongoni mwa hayo pia ni alichoandika kwa watu wa Najran: "Juu yao kuwe na nguo elfu mbili kila mwaka au thamani yake kwa wakia za dhahabu na fedha." Umar (RA) alikuwa akichukua ngamia katika Jizya badala ya dhahabu na fedha, kama vile Ali alivyokuwa akichukua sindano, kamba na sindano kubwa katika Jizya badala ya dhahabu na fedha.