Iphepha (7-12)
Kwakuyinyanga yeRamadan kunyaka wesibini wenyanga
I-Hegira xa yaba yi-fard ukuhlawula i-zakât. IZakât inefard enye: Injalo
ukugcinela ngexesha elithile isixa esithile sepropathi kabani
zakât, eyipropathi yomntu epheleleyo kwaye efikelele kwi
isixa se-nisâb,[1] ngenjongo ye-zakât, kunye nokuyinika
abo bamiselwe amaSilamsi njengoko bayalelwe. Ipropati epheleleyo ithetha
impahla yomntu eye yafika nge-halal (esemthethweni)
indlela kwaye enokwenzeka kwaye halâl (ivunyelwe) ukuba umntu ayisebenzise.
Ipropathi ye-waqf ayiyomntu. Ukuba umntu akazange axube
umntu izinto zakhe eneharâm ezifana nezo
efunyenwe ngokurhwaphiliza, ngobusela, ngokunyoba, ngokungcakaza okanye ngokuthengisa
utywala, okanye ukuba umntu khange axubane nenye ezo harâm
izinto athe umntu wazifumana kubantu abahlukeneyo, ezinjalo
impahla ayisoze ibe yeyakhe. Akukho semthethweni kumntu omnye
ukuzisebenzisa okanye ukuzenzela indlela yokuziphilisa. Nye
abanakuzisebenzisa ukwenza iimosque okanye kuzo naziphi na izenzo zobuthixo. Yona
akukude ukuba ubani ahlawule i-zakât yakhe. Oko kukuthi, azibalwa
ekubaleni i-nisâb ye-zakât. Ukuba ngaba abanini babo okanye iindlalifa zabo
eyaziwayo ukuba kukude ukuba ubani abuyisele ezo mpahla kubo. Ukuba kunjalo
akwaziwa ukuba ubani unokwabela bonke (harâm) yonke impahla
uhlwempuzekile njengezipho nangona umntu (usekho) kufuneka abuyekeze
impahla ukuba, kamva, abanini bazo okanye iindlalifa zabaninizo bayavela
ngemfuno yembuyekezo. Ukuba izinto ezinazo azihlali ixesha elide
kwaye ziya konakala de umntu afumane abanini bazo, kuvumelekile ukuba
[1] Ndicel’ umngeni emdeni. Umda phakathi kobutyebi nobuhlwempu
imiselwe nguIs lam is ter med ni sâb.
uwasebenzise aze ahlawule emva koko, oko kukuthi, ukuwahlawula
ukulingana okanye, ukuba ukulingana kwabo akufumaneki, ukuhlawula
bona. Nceda ubone inkcazo ye-Mulk-i-khabîth enikwe kumaphepha
phambili nakwisahluko samashumi amane anesibini sefascicle yokuqala ye
Ulonwabo olungapheliyo. Umntu onesabelo kwinkampani ye
urhwebo, ukuba isabelo sakhe silingana ne-nisâb, kufuneka sibale i
zakât yesabelo sakhe aze asihlawule. U-Ibni 'Âbidîn uthi kumxholo we
UBey' wa Shirâ (ukuthenga nokuthengisa)[1]: “Amagosa onqulo akanjalo
bavunyelwe ukuthengisa izibonelelo abaza kuzifumana kwabangcwele
iziseko phambi kokuba bazihluthe. Kuba, nangona bona
ngamalungelo afanelekileyo, iimpahla ezinelungelo ngokufanelekileyo ukuba umntu enze
angabi yimpahla yakhe, engekahluthwa. I
amaxhoba (ghanîma) athathwe kutshaba ngokufanelekileyo
amajoni xa esiwa eDâr-ul-islâm. Kodwa bayayenza
bangabi yimpahla yabo phambi kokuba bahlulwe babe zizabelo kunye
isasazwe.” Ngenxa yesi sizathu, imivuzo kunye nomvuzo woluntu
abasebenzi kunye nabasebenzi kufuneka bafumane musa ukuba zabo
impahla phambi kokuba bayifumane. IZakat yomvuzo okanye umvuzo
ayinikwa phambi kokuba yamkelwe. Imali ibitsalwa kubo
ziimanyano zabasebenzi okanye iinkampani zeinshorensi, okanye ukutsalwa imali yokonga,
iibhondi, azifakwanga ekubaleni zakât. Xa injalo
efunyenwe kwiminyaka kamva, kuphela imali efunyenweyo yongezwa kwisiseko
imali yezakât yonyaka. Akunjalo ngamabhondi
kuthathwa ngokutshintshisa ngento ethengiswayo. Ezi kunye nezitokhwe kunye neziqinisekiso
ziqukiwe kwi-zakât minyaka le.
I-'ulamâ ye-Hanafî Madhhab yachaza ukuba yi-fard
wonke umSilamsi oyindoda okanye obhinqileyo ongu mukallaf, oko kukuthi, ngubani
ulumkile yaye ufikelele kubudala bokufikisa [iminyaka ahlala ngayo okanye
sele eqalisile ukuba yijunub kwaye kufuneka enze ukuhlamba
ghusl], kwaye ngubani okhululekileyo, ukuhlawula i-zakât xa enayo
iimeko. Ukuhlawula i-zakât kuyimfuneko ukubeka iimpahla kwi
izinto zehlwempu, oko kukuthi, ukuzinikezela kuye. Ukuba ihlwempu
kwaye ulî wenkedama elumkileyo uyayondla, oku akubalwa njengezakât.
Kodwa ukuba uthe wakupha inkedama ukutya, okanye owalî uyambathisa
iinkedama, zakât ihlawulwe. Ukuba utya nenkedama elihlwempu ngubani
akafikelelanga kwiminyaka yobulumko, uhlawule zakât. Ukuba a
walî kunokwenzeka ngokumiselwa njengomgcini wenkedama ngu
uyise wenkedama okanye ngumgwebi. Kaloku umntu omiselweyo uye wenza njalo
ilungelo lokuthatha izipho zinikwe inkedama kwaye zinike
kuye, unako ukuthenga iimpahla, ukutya kunye nezinye eziyimfuneko
[1] Nceda ubone isahluko samashumi amabini anesithoba se-Bey' kunye ne-Shirâ.
izinto ngezakât yakhe, (akufuneka ayihlawule) aze azinike
yena. Kubhaliwe eBezzaziyya ukuba isondlo sinikwe umntu
izalamane amahlwempu ngesigqibo umgwebi ithelekiseka nale. Nangona kunjalo
i-zakât ecetyelwe (ukuba ihlawulwe) kwabanye abantu abahluphekileyo kufuneka ihlawulwe
(kuphela kwipropati ye-zakât echaphazelekayo) ngaphandle kwayo nayiphi na
endaweni. U-Imâm Nasafî 'rahmatullâhi 'alaih' wabhala kwi-Zahîra:
ibhalwe kwiZiyâdât[1] ukuba umntu osisityebi akayi kuba ehlawule zakât nge
ukuthenga ukutya nokupha amahlwempu.” Ibhalwe ngesiBezzaziyya
nakwiFatâwâ-i Hindiyya: “Ukuba ubani unikezela ngenyama yeKurbân yakhe
kumahlwempu ngeenjongo zezakât yegusha yomntu, akuyi kuba njalo
kuba nzima.” Kubhaliwe kwi-Îdâh[2]: “Izakât emayinikwe
umntwana nokuba ngowegeza, anikwe uyise
isalamane sakhe esinguwalî, okanye kwindoda yakhe.”
Kuzo zone iiMadhâhib (Madhhabs), kukho iindidi ezine
ipropati ye-zakât:
I-1 – Izilwanyana ezine-quadruped ezitya ngokukhululekileyo emasimini ukwenzela i
inxalenye enkulu yonyaka.
I-2 - Igolide kunye nesilivere.
Umbhali we-Durr-ul Muntaqâ 'rahmatullâhi 'alaih'[3] uthi:
“Xa ingaphezu kweshumi elinesibini leecarat, izakât yegolide nesilivere kufuneka ihlawulwe.
nokuba zisetyenziswa njengemali okanye zisetyenziswe ngendlela ye-halâl, njenge
izacholo zabafazi, okanye ezisetyenziswa ngendlela ye-harâm, njengokunxiba kwamadoda
amakhonkco egolide, okanye zigcinwe ukuze kuthengwe indawo yokuhlala, ukutya okanye
iqhiya okanye nokuba yimfuneko njengekrele [okanye igolide
izinyo].” Kungoko, kuHaram ukuba amadoda anxibe imisesane yegolide. Nceda ubone
amaphepha okugqibela esahluko sesibini se-fascicle yesithandathu ye-Endless
Blis.
3 – Ipropati yorhwebo okanye imveliso ethengwayo
ukurhweba kwaye igcinwe ukurhweba.
Ngelixa uchaza izizathu kunye neemeko ze-zakât,
UHadrat Ibni 'Âbidîn 'rahmatullâhi 'alaih' uthe: “Ipropati
bekufanele ukuba ithengwe ngenjongo yokurhweba. Nokuba enye
uzimisele ukurhweba ngezinto eziphuma kwiindawo zomhlaba ezinoxanduva
'Ushr, okanye abafunyanwa ngelifa, okanye abane
ibe yimpahla yomntu xa ethe wayamkela, njenge
[1] Ibhalwe nguMuhammad Shaybânî 'rahmatullâhi ta'âlâ 'alaih', (135)
[752 AD], Wâsit – 189 [805], Ray.)
[2] Okanye uIzâh, inkcazo, enikwe nguKermânî, kuMukhtasar-iQudûrî, eyathi yona yabhalwa nguAbul-Husayn 'Ahmad bin.
UMuhammad Baghdî 'rahmatullahi 'alaih'.
[3] Alâ-ud-Dîn Haskafî, (1021, Haskaf – 1088 [1677 AD].)
Izipho kunye namafa, azibi yipropati yorhwebo.
Kuba, injongo yokuthengisa isebenza kuphela ekuthengeni nasekuthengiseni. Kuba
Umzekelo, ukuba umntu uthe wazuza ingqolowa entsimini, wahlawula ngayo
U-Ushr okanye ofumene iurûz ngelifa uyigcina nayo
injongo yokuyithengisa, kwaye ukuba ingaphezulu kwexabiso le-nisâb
kwaye igcinwe ngaphezu konyaka, akuyomfuneko ukuyihlawula
kulungile.” Ukuba uthe wahlwayela entsimini yakhe ingqolowa, abeyithengele
urhwebo [ukuze athengise], okanye ukuba unenjongo yokusisebenzisa ngokwakhe isilwanyana
okanye ilaphu alithengele urhwebo, alisekho
ipropati yorhwebo. Ukuba kamva uceba ukuyithengisa, akunjalo
ibe yipropati yorhwebo. Izinto azifumana ngokuthengisa
yona okanye ngokuyirenta ibe yipropati yorhwebo. Ukuba emva kokuthenga
ujonge ukuthengisa ipropati ayithengele ukusetyenziswa, okanye ukuba
xa ethe wayifumana uzimisele ukuthengisa iurûz ayizuzileyo
ngelifa okanye izinto ezinje ngezipho, izabelo nezipho ezithi
malibe yimpahla yakhe ngokuzamkela kwakhe, nokuba uzimisele ukuthengisa
ingqolowa ayifumana entsimini yakhe, ayibi kurhweba
impahla. Ukuba uyazithengisa kwaye ukuba ngelixa ezithengisayo uzimisele
sebenzisa kurhwebo iurûz athi (ayifumana ngokutshintshiselana nabo kwaye
ezi) ziyimixholo yazo (iibhadali), ezi bhadali (amaxabiso, amaxabiso)
ibe yipropati yorhwebo. Kuba, urhwebo ngumsebenzi. Akunjalo
kwenzeka kuphela ngenjongo. Kuyimfuneko ukuyiqala nayo.
Kodwa ukuyeka urhwebo kwenzeka ngenjongo kuphela. Inyaniso,
Ukuyeka yonke into kunokwenziwa ngenjongo kuphela.
Ngokunjalo, ubani akabi yi-musâfir aze aphule uzilo lwakhe kuphela
ngenjongo. Nongakholwayo akabi ngumSilamsi okanye umSilamsi
izilwanyana [1]. Kodwa umva kwezi zinto zenzeka kuphela
injongo. Umntu izinto zegolide nesilivere kunye nemali yephepha
ipropathi ye-zakât, nangayiphi na indlela umntu athe wayifumana ngayo.
4 - Izinto eziphuma kuzo zonke iintlobo zomhlaba onkcenkceshelwayo
iimvula, imilambo okanye imilanjana engarhafiswanga ngekharâj, (nkqu
ukuba azizontlobo zomhlaba ezine-Ushr), okanye ziphuma emhlabeni
okwiWaqf (isiseko esingcwele). I-zakât yabo ibizwa ngokuba
'Ushr. Iyalelwe kwikhulu elinamashumi amane ananye âyat
ye-An'âm Sûra yeKur'ân ukuhlawula i-Ushr, [2] kwaye
kucaciswe kwi hadîth-i-sherîf ukunika isinye eshumini. 'Ushr sisinye eshumini
yezityalo. Kodwa ikharâj inokuba sisinye kwisihlanu, isinye esine, isinye kwisithathu, okanye
isiqingatha. Kuyimfuneko ukuhlawula nokuba yi-'Ushr okanye i-kharâj yomhlaba. A
[1] Jonga i-ZAKÂT YEZILWANYANA, kula maphepha alandelayo.
[2] “…Yidlani kwisiqhamo sazo ngexesha lazo, kodwa ninike ngokwesiko
ifanele imini yokuvuna. (6:141)
umntu onamatyala ebantwini akaxhuzuli mali
ityala lakhe, kodwa uhlawula eyona mali ichanekileyo ye-'Ushr yakhe.
Kukho ifard enye kwi-zakât: Ukwenza injongo (niyyat). An
Injongo yenziwa ngentliziyo. Xa ugcina okanye unikezela
zekât yempahla yomntu, ukuba ubani unenjongo yokuba, “Ndiya kuyihlawula i-zakat
Ngenxa ka-Allah”, aze athi umntu uyaboleka okanye amnike njenge
isipho xa ubanika ihlwempu okanye umntu anako
umisela isekela likabani ukuba lihlawule kumahlwempu ngenxa yomntu, kunjalo
eyamkelekileyo. Amagama awabalulekanga. Ukuba umntu ujonge zakât kunye
ngenxa yamalizo ngaxeshanye, iba zakât ngokuka-Imâm-iAbû Yûsuf. Ngokuka-Imâm-i-Muhammad 'rahmatullâhi ta'âlâ
'alaih', nangona kunjalo, zizipho, kwaye umntu akahlawulanga zakât yakhe. I
ityala le-zakat lomntu oswelekileyo aliyi kuhlawulwa
kwipropati ayishiyileyo. Kuba, ngewayezimisele
ukwenza njalo. Ilifa lakhe lisenokulihlawula ngokwempahla yalo. [Kule
kwimeko isqât[1] ye zakât iya kube yenziwe]. Ukuba umntu wenza
ungazimiselanga ngelixa ugcina i-zakat okanye ngelixa unika amahlwempu
kwaye ujonge ixesha elide emva kokuyinika, yamkelekile ukuba nje i
impahla ikwilifa lamahlwempu. Injongo eyenziwa ngumntu
ngelixa ukunika i-zakât kwisekela likabani kwanele. Akuyomfuneko
kuba isekela lizimisele ukuyihlawula kumahlwempu. Ikwanjalo
kuvumelekile ukuba ubani anyule i-zimmî, oko kukuthi, umntu wasemzini
ungowolunye unqulo, isekela likabani lihlawula zakât yakhe
Amahlwempu amaSilamsi. Ukanti akuvumelekanga ukuthumela i-zimmî njengeyomntu
isekela leHajj (uhambo ngezonqulo). Kuba, sisityebi kuphela esinayo
ukujonga i-zakât. Nangona kunjalo, kwiHajj isekela kufuneka libe neenjongo.
Ukuba isityebi sithi (kwaye sinenjongo) ukuba sisipho okanye sinjalo
i-kaffârat okanye ukuba sisipho ngelixa unikezela i-zakat kwisekela lakhe
kwaye ukuba unqwenela izakat phambi kokuba isekela lakhe linike kunye
injongo yangaphambili kumahlwempu, iya kwamkeleka.
Ukuba umntu olisekela labantu ababini abazizityebi uxuba ezabo
zakâts omnye komnye ngaphandle kokwazi kwabo kwaye banike
kumahlwempu, akakahlawulwa zakat. Usekela wanika amalizo.
Isekela liya kuhlawula ii-zakâts. Ngelixa echaza oku kwi
iphepha leshumi elinanye, uIbni 'Âbidîn uthi: “Ezixube zombini
Izixa ze-zakat omnye komnye, baba yimpahla yakhe.
Ihlwempu ulinike okwalo. Ukuba uzixube nazo
imvume yezityebi zibini okanye ukuba ufumene imvume
emva kokuzixuba kwaye ngaphambi kokuba zinike amahlwempu, kuba
eyamkelekileyo. Kuvumelekile ukuba abe lisekela likarhulumente
[1] Nceda ubone isahluko samashumi amabini ananye se 'isqât'.
ihlwempu ukuxuba zakâts wafumana ngaphandle kokubazisa kwaye
ukuze ihlawulwe kumahlwempu. Kuye kwathiwa (ngabanye
savants) ukuba kuvumelekile nakwisekela lezityebi zibini
abantu ukuba bazihlawule emva kokuzixuba ngaphandle kwemvume. Ukuba sisityebi
umntu uthi komnye umntu, [okanye ubhalela umntu ophilayo
phesheya kolwandle,] “Ndinike le ingaka yegolide njengezakât egameni lam,” (okanye ukuba yena
ubhalela umntu okumnye umzi, ngeleta;
igolide, ibiza eyeyakhe imali, iyinike amahlwempu;
eyamkelekileyo. Ngokuka-Imâm-i Yusûf 'rahmatullahi 'alaih', oku
Umntu uya kucela imali yakhe kwisityebi kamva. U-Imâm-iMuhammad 'rahmatullâhi ta'âlâ 'alaih' wathi: “Unako ukuyicela ukuba
isityebi samxelela ukuba siya kumhlawula kamva. Kungenjalo yena
andinako ukuyicela.” Kuye kwathiwa (ngama-savants) ukuba isekela
unika iZakat anayo kubantu abangamahlwempu abangatyunjwanga zizityebi
umntu kwaye ukuba isityebi siyavumelana nayo kamva, yamkelekile. Ukuba a
umntu othe (kwisekela lakhe), “Nika amahlwempu ngemali yam
egameni,” akaphindanga athi, “Ndiya kukuhlawula kamva,” akayi kuba (
to) ukumhlawula. Umntu osisityebi unako ukunika isekela lakhe zakât kangangoko yena
ndingathanda ukuba yabelwe amahlwempu. Isekela lamahlwempu
abantu abanakufumana zakât ngaphezulu kwenani le-nisâb nganye
umntu olihlwempu. Isekela lomntu olihlwempu lifumana izinto zalo (i
person's) zakât, ithetha ukuba umntu olihlwempu unezakhe
zakât. Ipropathi ngoko ke ihlawulwe yipropathi yomntu ohluphekayo. I
zakât ayihlawulwa ngezilwanyana kunye neempahla zorhwebo ezize-
Waqf, (ecaciswa kwisahluko samashumi amane anesine.)
Ulonwabo olungapheliyo
