Allah (SWT) amebainisha matumizi ya Zakat kwa kauli yake:

Allah (swt) restricted the expenditure of Zakat in His saying:

"Hakika sadaka ni kwa ajili ya mafukara, masikini, wale wanaofanya kazi juu yake, wale ambao nyoyo zao zinapaswa kutuliziwa, watumwa, wadeni, walio katika njia ya Allah (swt) na wasafiri" [At-Tauba: 60] Aya hii inazuia matumizi ya Zakat kwa makundi haya manane, ikiyapunguza na kuyabainisha kwao. Hairuhusiwi kutoa kutoka humo kwa kundi jingine lolote isipokuwa haya, kwa sababu aya inaanza kwa neno "Innama", ambalo ni kiambishi cha kupunguza na kuweka mipaka, likifuatiwa na herufi "lam" ya umiliki. Hii inaonyesha kwamba wanufaika wa sadaka na umiliki wake ni mdogo kwa makundi haya manane, ambayo ni:

“Verily the Sadaqat are (only) for the poor, needy, those employed upon it, those whose hearts are to be reconciled, slaves, debtors, those in the way of Allah (swt) and the wayfarers” [At-Tauba: 60] This Ayah restricts the expenditures of Zakat to these eight categories, limiting and specifying it for them. It is not allowed to give from it to any category other than these, because the Ayah begins with the term “Innama” which is an articles of limitation and restriction, followed by the letter “lam” of ownership. This indicates the limitation of Sadaqah beneficiaries and ownership to these eight categories which are:

1. Maskini (Al-Fuqaraa): Hawa ni wale ambao hawapati pesa za kutosha kukidhi mahitaji yao ya msingi, nayo ni chakula, mavazi na makazi. Yeyote anayepokea chini ya kile anachohitaji ili kutimiza mahitaji yake ya msingi anachukuliwa kuwa maskini, hivyo Sadaka ni Halali kwake. Anaweza kuchukua kutoka humo, na anaweza kupewa Sadaka ya kutosha kiasi cha kuondoa hitaji lake na umaskini wake.

1. The Poor (Al-Fuqaraa): These are those who don’t receive enough money to suffice them to fulfil their basic needs that are food, clothing and shelter. Whoever receives less than what he needs to fulfil his basic needs is considered poor, so Sadaqah is Halal for him. He may take from it and he can be given enough Sadaqah to the limit that removes his need and poverty.

Allah (SWT) amekataza matajiri kuchukua Sadaqah. Abdullah bin Amru alisema: Mtume wa Allah ﷺ alisema: "Sadaqah haihalalishwi kwa tajiri wala kwa mtu mwenye afya njema na nguvu za mwili (Zu Mirra)." Zu Mirra ni mtu mwenye nguvu na uwezo wa kujipatia riziki. Akiwa hana nguvu wala uwezo huo, basi anachukuliwa kuwa maskini. Tajiri ni yule ambaye hahitaji kuwategemea wengine, kiasi kwamba anapata zaidi ya kile kinachohitajika kukidhi mahitaji yake. Kuna Hadith zilizofafanua ni nani tajiri. Abdullah bin Masud alisema: Mtume wa Allah ﷺ alisema: "Hakuna mtu atakayeomba kitu hali ya kuwa ni tajiri isipokuwa atakuja Siku ya Kiyama uso wake ukiwa umeumwa, umekwaruzwa au umejeruhiwa." Ikaulizwa: "Ee Mtume wa Allah ﷺ, utajiri wake ni upi?" Akasema: "Dirhamu 50 au thamani yake kwa dhahabu" (amesimulia Maimamu watano). Yeyote anayemiliki Dirhamu 50 za fedha, sawa na gramu 148.75 za fedha, au thamani yake kwa dhahabu, zaidi ya chakula chake, mavazi yake, makazi yake, na matumizi ya familia yake, watoto wake na mtumishi wake, anachukuliwa kuwa tajiri, na hairuhusiwi kwake kuchukua kutoka Sadaqah.

Allah (swt) has prohibited the rich from taking Sadaqah. Abdullah b. Amru said: The Messenger of Allah (saw) said: “Sadaqah is not Halal for the rich (person) nor the one of sound and strong body (Zu Mirra).” The Zu Mirra is the person of strength and acquiring ability. If he doesn’t have the strength and ability, then he is considered poor. The rich person is the one who is independent of others such that he receives more than is required to fulfil his needs. There have come Ahadith clarifying who the rich person is. Abdulllah b. Masud said: The Messenger of Allah (saw) said: “No person will ask for something while he is rich except he will come on the Day of Judgement with his face bitten, scratched or wounded.” It was said: “O Messenger of Allah (saw), what is his richness?” He said: “50 Dirhams or its equivalent in gold” (narrated by the five). Whoever owns 50 silver Dirhams equal to 148.75 grams of silver, or its equivalent in gold, in excess of his food, clothing, shelter and the expenses of his family, children and servant is considered rich and it is not allowed for him to take from the Sadaqah.

2. Maskini (Al-Masakeen): Ni wale ambao hawana chochote, hivyo hitaji lao linawazuia, na hawaombi watu. Mjumbe wa Allah ﷺ amesema: "Maskini si yule anayezunguka kwa watu, akiridhika na tonge moja au mawili, au tende moja au mbili. Maskini ni yule ambaye hapati mali ya kumtosheleza, wala watu hawamtambui ili wampe sadaka. Wala hasimami kuwaomba watu." (Wamekubaliana juu yake). Maskini ni wa chini zaidi kuliko fukara kutokana na kauli ya Allah (SWT) .:

2. The Paupers (Al-Masakeen): They are the ones who don’t have anything so the want abated them and they do not beg people. The Messenger of Allah (saw) said: “The pauper is not the one who goes about the people, content with a morsel or two or a date or two. The pauper is the one who doesn’t find any wealth to suffice him nor do people notice him so that they give him charity. Nor does he stand to beg people” (agreed upon). The pauper is lesser than the poor person due to the saying of Allah (swt) .:

“Au maskini aliyelala chini kwenye mavumbi” [Al-Balad: 16], yaani aliyefunikwa na mavumbi kutokana na kuwa uchi na njaa. Sadaka inaruhusiwa kwa maskini, naye anaweza kuchukua kutoka humo. Anaweza kupewa sadaka kwa kiwango kitakachoondoa dhiki yake na kumwezesha kukidhi mahitaji yake ya msingi.

“Or a pauper with dust” [Al-Balad: 16] i.e. covered with dust due to his nakedness and hunger. The Sadaqah is allowed for the pauper and he can take from it. He can be given from Sadaqah to the limit that his misery is removed and he is enabled to satisfy his basic needs.

3. Wale walioajiriwa kuikusanya (Al-’Amileen ‘alayha): Hawa ni Mtume (saw)-wale na wakusanyaji wa Sadaqah waliowekwa kukusanya Sadaqah kutoka kwa wale wanaopaswa kuitoa, au kuisambaza kwa wanaostahiki. Wao hupewa katika Sadaqat, hata kama ni matajiri, kwa malipo ya kukusanya au kusambaza. Ata’a b. Yasar amesema: Mtume wa Allah (saw) alisema: “Sadaqah haifai kwa tajiri isipokuwa kwa watano: Yule aliyeajiriwa kuikusanya, mtu anayeinunua kwa mali yake, mtu aliyepewa Sadaqah kisha akampa jirani yake, mpiganaji, au mdaiwa.” Na kutoka kwa Busr b. Said, kwamba Ibn Asa’di al-Maliki alisema: “‘Umar aliniweka kusimamia Sadaqa. Nilipomaliza na kumpa, aliniamuru nipewe ujira.’ Nikasema: ‘Nimefanya hivyo kwa ajili ya Allah (swt).’ Akasema: ‘Chukua ninachokupa, kwani nilikuwa nimeajiriwa wakati wa Mtume wa Allah (saw). Aliniajiri na nikamwambia kama vile unavyoniambia wewe. Mtume wa Allah (saw) akasema: “Ukipewa kitu bila kuomba, kula na utoe sadaka.”’” (Imekubaliwa na wote).

3. Those employed over collecting it (Al-’Amileen ‘alayha): These are the Messenger (saw)s and Sadaqah collectors appointed to collect Sadaqah from those whom it is obliged upon them, or they distribute it to its beneficiaries. They are given of the Sadaqat, even if they are wealthy, in exchange for collecting or distributing it. Ata’a b.Yasar said: The Messenger of Allah (saw) said: “Sadaqah is not allowed for the rich except for five: The one employed to collect it, a man who buys it with his wealth, a man who was given a Sadaqah and he donated it to his neighbour, the fighter or the debtor.” And from Busr b. Said that ibn Asa’di al-Maliki said: “‘Umar appointed me over the Sadaqa. When I finished and gave it to him, he ordered some wage for me’. I said: ‘I did it for the sake of Allah (swt).’ He said: ‘Take what I give you for I was employed at the time of the Messenger of Allah (saw) . He employed me and I told him what you told me. The Messenger of Allah (saw) said: ‘If you are given something without begging, eat (of it) and give charity’” (agreed upon).

4. Wale ambao mioyo yao inapaswa kutulizwa (Al-muallafatu qulubuhum): Hawa ni aina ya viongozi, wakuu wa kabila, watu wenye ushawishi au mashujaa ambao imani zao bado hazijathibiti. Khalifa au magavana wake wanapoona inafaa, huwapa sehemu kutoka katika Zakat kama njia ya kutuliza mioyo yao, kuthibitisha imani zao, kuwatumia kwa manufaa ya Uislamu na Waislamu, au kuwashawishi jamii zao. Hili linafanana na alichowapa Mtume ﷺ Abu Sufyan, Uyayna b. Hisn, Al-Aqr’a b. Habis, Abbas b. Mirdas na wengineo. Amru b. Taghlib alisema: "Mali fulani au mateka walifikishwa kwa Mtume wa Allah ﷺ, akawagawia. Akawapa baadhi ya watu, na akawaacha wengine. Alipata habari kwamba wale aliowaacha walikuwa wamejaa lawama. Basi alimhimidi Allah (SWT) na kumtukuza, kisha akasema: 'Angalieni! Kwa Allah (SWT), mimi humpa mtu na kumwacha mwingine. Yule ninayemwacha ni mpendwa zaidi (kwangu) kuliko yule ninayempa. Bali mimi huwapa watu ambao naona mioyoni mwao kuna hofu na kutokuwa na subira, na huwakabidhi watu wengine yale ambayo Allah (SWT) ameweka mioyoni mwao ya utajiri na wema.'"

4. Those whose hearts are to be reconciled (Al-muallafatu qulubuhum): These are types of leaders, chiefs, influential people or heroes whose beliefs are not yet settled, where the Khalifah or his governors see it fit to give them from the Zakat as reconciliation for their hearts, settling their beliefs, utilising them for the benefit of Islam and Muslims or to influence their communities. This is similar to what the Messenger (saw) gave to Abu Sufyan, Uyayna b. Hisn, Al-Aqr’a b. Habis, Abbas b. Mirdas and others. Amru b. Taghlib said “that some money or captives reached the Messenger of Allah (saw) and he distributed them. He gave to some men and left some others. He got the knowledge that those who were not given were full of blame. So he praised Allah (swt) and extolled Him, then he said: ‘See! By Allah (swt) I give to a man and leave another. The one I leave is more beloved (to me) than the one I give. Rather, I give people whom I see in their hearts some fear and impatience, and I entrust some people with what Allah (swt) placed in their hearts of affluence and good.’”.

Wale wanaotakiwa kupatanishwa hawapewi Zakat isipokuwa kama ni Waislamu. Ikiwa ni makafiri, hawapewi Sadaqat yoyote kwa kuwa haitolewi kwa kafiri. Hii ni kutokana na kauli ya Mtume ﷺ kwa Mu'adh alipomtuma Yemen: "Waambie kwamba Allah (SWT) ameifaradhisha Sadaqah juu ya mali zao, itwaliwe kutoka kwa matajiri wao na itolewe kwa maskini wao."

Those to be reconciled are not given Zakat except if they are Muslims. If they are Kuffar, they are not given any Sadaqat as it is not given to the Kafir. This is due to the saying of the Messenger of Allah (saw) to Mu’az when he sent him to Yemen: “Inform them that Allah (swt) obliged Sadaqah upon their wealth to be taken from their rich and given to their poor.”.

Vivyo hivyo, hawapewi kutoka katika Zakat isipokuwa sababu ('illa) ambayo wanapewa kwa ajili yake ipo. Ikiwa sababu hiyo haipo, hawapewi Sadaqah, kwa kuwa Abu Bakr na 'Umar walisimama kulipa hiyo baada ya Uislamu kuimarika na kuenea.

Similarly they are not given from Zakat except if the reason (‘illa) for which they are given is present. If the reason is not present, they are not given Sadaqah as Abu Bakr and ‘Umar stopped paying it after Islam was strengthened and widespread.

5. Watumwa "Ar-riqab": Hawa ni watumwa ambao hupewa katika Zakat ikiwa wameingia mkataba wa kujikomboa wenyewe; au hununuliwa kwa fedha za Zakat na kuachiwa huru ikiwa hawajaingia mkataba. Hakuna watumwa leo.

5. Slaves “Ar-riqab”: They are the slaves who are given of Zakat if they are contracted to free themselves, or they are purchased by Zakat funds and set free if they are not contracted. There are no slaves today.

6. Wadaiwa "Al-Gharimeen": Hawa ni wale waliodaiwa na wanaobeba madeni juu ya nafsi zao, hivyo wanapewa ili kusuluhisha migogoro kati ya watu, kulipa fidia ya damu au kutimiza maslahi yao binafsi.

6. Debtors “Al-Gharimeen”: These are those who are indebted and bear debts upon themselves so they are paid to resolve disputes between people, pay blood-monies or to discharge their personal interests.

Wale wanaobeba madeni ya kutatua migogoro au ya kulipa fidia ya damu, hulipwa kutoka katika Zakat, awe maskini au tajiri, kiasi kamili cha deni wanalobeba bila ziada yoyote. Anas amesimulia kwamba Mtume ﷺ alisema: “Kuomba si halali isipokuwa kwa watu watatu: mtu aliye katika umaskini uliokithiri, deni zito, au fidia ya damu yenye maumivu.” Qabeesa bin Mukhariq al-Hilali alisema: “Nilibeba mzigo wa deni, basi nikaenda kwa Mjumbe wa Allah ﷺ kuomba msaada wake. Akasema: ‘Subiri hapa nasi mpaka Sadaqah ije kwetu, ili nikupe sehemu yake.’ Kisha akasema: ‘Ee Qabeesa, kuomba si halali isipokuwa kwa mmoja kati ya watatu: mtu anayebeba mzigo wa deni, basi anaruhusiwa kuomba Sadaqah mpaka apate kiasi alichohitaji, kisha asichukue zaidi ya hapo; mtu ambaye mali yake imepata janga, basi anaruhusiwa kuomba mpaka apate kile kinachotosha kwa riziki yake, au alisema kile kinachokidhi riziki yake; na mtu ambaye amepigwa na umaskini ambao watu watatu wenye busara katika kabila lake wanasema kwamba fulani amepigwa na umaskini, basi anaruhusiwa kuomba mpaka apate kinachotosha riziki, au alisema kinachokidhi riziki. Atakayeomba zaidi ya hawa, ee Qabeesa, atakuwa amekula mali haramu (Suht).’”

As for those who bear debts to resolve disputes or to pay blood-monies, they are paid from the Zakat, whether they are poor or rich, the exact amount that they bear of debt without any excess. Anas narrated that the Prophet (saw) said: “Begging is not allowed except for three (persons): The person of abject poverty, odious debt or painful blood.” Qabeesa bin Mukhariq al-Hilali said: “I bore a burden so I went to the Messenger of Allah (saw) to beg for it. He said: ‘Wait with us until a Sadaqah comes to us so that I give you of it.’ Then he said: ‘O Qabeesa, begging is not allowed except for one out of three: A man bearing a burden so he is allowed to ask for a Sadaqah till he gets it then he holds from taking more; a man whose wealth suffered a calamity so he is allowed to beg until he attains what is enough of livelihood or he said what meets his livelihood; and a man who was struck by a poverty of which three wise men of his fold say that so and so person has been struck by a poverty so he is allowed to beg until he attains what is enough of livelihood, or he said what meets livelihood. Whoever begs other than these, O Qabeesa, he would eat illicit money (Suht).’”.

Kwa wale wenye deni kwa ajili ya maslahi yao binafsi, wanapewa Zakat ili walipe madeni yao iwapo ni maskini, au si maskini lakini hawawezi kulipa madeni yao. Iwapo ni matajiri na wanaweza kulipa madeni yao, hawapewi chochote kwa kuwa haijuzu kwao.

As for those who bear debt to meet their personal interests, they are given of Zakat to repay their debts if they are poor, or not poor but unable to fulfil their debts. If they are rich and able to pay their debts, they are not given anything as it is not allowed for them.

7. Katika njia ya Allah (SWT) (Fi Sabeelillah): yaani Jihadi, na kila kitu kinachohitajika kwa ajili yake na kile kinachoitegemea, kama vile kuunda jeshi, kuanzisha viwanda na kutengeneza silaha. Kila pale "Fi Sabeelillah" inapotajwa katika Qur'an, haimaanishi kingine chochote isipokuwa Jihadi. Zakat hutumiwa kwa ajili ya Jihadi na mahitaji yake muhimu, wala haizuiliwi kwa kiasi chochote. Hivyo inaruhusiwa kutumia Zakat yote, au sehemu yake, kwa ajili ya Jihadi kulingana na anavyoona Khalifah kuwa ina manufaa kwa wanaostahiki Zakat. Abu Said alisimulia: Mtume wa Allah ﷺ alisema: "Sadaka haihalalishwi kwa tajiri isipokuwa katika njia ya Allah (SWT)…" na katika riwaya nyingine: "…au mpiganaji katika njia ya Allah (SWT)."

7. In the way of Allah (swt) (Fi Sabeelillah): i.e. Jihad, whatever is necessary for it and what it depends upon, such as forming an army, establishing factories and manufacturing weapons.Whenever “Fi Sabeelillah” is mentioned in the Qur’an, it means nothing other than Jihad. Zakat is spent for Jihad and its essentials, and it is not limited to any amount. So it is allowed to spend all of the Zakat, or some of it, for Jihad according to what the Khalifah sees as beneficial for the Zakat beneficiaries. Abu Said narrated: The Messenger of Allah (saw) said: “Sadaqah is not allowed for the rich person except in the way of Allah (swt)…” and in another narration: “…or the fighter in the way of Allah (swt).”.

8. Msafiri (Ibn us-Sabeel): Huyu ni yule ambaye safari yake imekatika kiasi kwamba hana fedha za kutosha kumwezesha kufika nyumbani kwake. Anapewa kutoka katika Zakat kiasi kitakachomwezesha kufika mahali anapokusudia, iwe kidogo au kikubwa. Vilevile, anapewa gharama zinazohitajika ili kumwezesha kufika mahali pake, hata kama kwa kweli ni tajiri katika nchi yake, kwa sababu ya kauli ya Mtume ﷺ: "Sadaka hairuhusiwi kwa tajiri isipokuwa katika njia ya Allah (SWT), au kwa msafiri, au…".

8. The wayfarer (Ibn us-Sabeel): This is the one whose travel has been cut off such that he doe not have enough money to allow him to reach his home. He is given from the Zakat the amount that will allow him to reach his destination, whether a little or a lot. Similarly, he is given the necessary expenses to allow him reach his destination, even if he is in fact rich where he lives, due to the Messenger (saw) ’s saying: “Sadaqah is not allowed for the rich person except in the way of Allah (swt) or a wayfarer or….”.

Zakat haiwezi kutolewa kwa mtu yeyote isipokuwa kwa makundi haya nane yaliyotajwa. Haitumiwi kujenga misikiti, hospitali, vituo vya hisani wala huduma yoyote ya Dola au Ummah, kwa sababu Zakat ni mali binafsi ya makundi nane, hivyo hakuna mtu mwingine anayeshiriki nao.

Zakat cannot be given to any other than these eight mentioned categories. It is not spent for building mosques, hospitals, charity facilities or any State or Ummah utility, because Zakat is the private property of the eight categories such that no one else shares it with them.

Khalifa ndiye mwenye jukumu la kuigawa kwa makundi haya kulingana na jinsi anavyoona kufikia manufaa ya makundi haya, kama vile Mjumbe wa Allah ﷺ na Makhalifa baada yake walivyokuwa wakisimamia malipo yake. Inaruhusiwa kwa Khalifa kuigawa miongoni mwa makundi haya manane, au kuzuia matumizi yake kwa baadhi ya makundi haya kadiri anavyoona yana manufaa kwa makundi hayo. Iwapo makundi haya hayapatikani, Zakat huhifadhiwa katika Bait ul-Mal, katika idara ya Sadaqat, ili itumike pale patakapokuwa na haja nayo kwa wale wanaostahiki. Ibn Abbas alisema kuhusu Sadaqah: "Ukiitumia kwa mmoja wa makundi haya manane, itakuwa sahihi." Ata'a na Al-Hassan walisema vivyo hivyo. Malik alisema: Jambo la kugawanya Sadaqah, kwa mtazamo wetu, ni suala la Ijtihad linalomwachia mtawala, hivyo kundi lolote lenye haja, na idadi (ya watu) inayostahili kupewa kipaumbele juu ya wengine, kulingana na jinsi mtawala anavyoona inafaa.

The Khalifah is the one who is responsible to give it to these categories accordng to how he views achieving the benefit of these categories, as the Messenger of Allah (saw) and the Khulafa’a after him would supervise its payment. It is allowed for the Khalifah to distribute it among these eight categories as he may restrict its spending to some of these categories as he sees beneficial to these categories. If these categories are not found, the Zakat is preserved in Bait ul-Mal in the department of Sadaqat to spend it when there is a need for it by those who are entitled of it. Ibn Abbas said about Sadaqah: “If you spend it for one of these eight categories, it would be valid.” Ata’a and Al-Hassan said the same. Malik said: The matter of dividing Sadaqah in our view is that it is a matter of Ijtihad left to the governor so any category that has need and the number (of people) it is preferred (over others), according to how the governor views fit.”