Barcha kishilarning asosiy ehtiyojlari ta'minlanishini va har bir shaxsning ehtiyojlari individual asosda to'liq qondirilishini kafolatlash farz (majburiy) hisoblanadi, shuningdek, har bir shaxsga qo'shimcha ehtiyojlarini (zaruriy bo'lmagan ehtiyojlarni) imkon qadar yuqori darajada qondirishi uchun sharoit yaratilishini kafolatlash lozim.

It is obligatory to guarantee that all the basic needs are met for everyone, and are completely met on an individual basis, and to guarantee that every individual is facilitated to satisfy the extra needs (non-essential needs) to the highest level possible.

Ushbu maqola ikki qismdan iborat: birinchidan, asosiy ehtiyojlarning qondirilishini kafolatlash, ikkinchidan, hashamatli ehtiyojlarning qondirilishini osonlashtirish.

This article has two halves: firstly, guaranteeing that the basis needs are satisfied and secondly, facilitation of the satisfaction of the luxurious needs.

Birinchi qismda bunga bir necha dalil bor, chunki Shoriy' (SWT) mehnat qilishni, rizq izlashni va harakat qilishni targ'ib qilgan va rizq topish uchun harakat qilishni farz qilgan; Alloh (SWT) shunday degan:

The first half has several evidences for it, since the Legislator (swt) encouraged earning, seeking provision and effort, and made the effort to earn provisions a duty; Allah (swt) said:

"Uning yonbag'irlarida yuring va Uning rizqidan yeng." (TMQ 67:15) va:

“So walk among its slopes and eat of His provision.” (TMQ 67:15) and:

"Va namoz tugatilgach, yer yuzida tarqalinglar va Allohning fazlidan izlanglar." (TMQ 62:10). Payg'ambar ﷺ aytdilar:

“And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah (swt).” (TMQ 62:10). The Prophet said:

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

. » كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ ي قَُوتُ « .

"Erkak kishiga gunoh shuning o'zi yetarliki, u o'zi boqadigan kishini e'tiborsiz qoldiradi" (Abu Dovud rivoyat qilgan, isnodi Imom an-Navaviy sahih deb hukm qilgan, ‘Abdulloh (SWT) ibn ‘Amr ibn al-‘Os dan). Bu inson o'zining barcha asosiy ehtiyojlarini o'z mehnati orqali qondirishini ta'minlashning asosidir. Shu sababli Alloh (SWT) qobiliyatli muhtoj erkakka o'z ehtiyojlarini qondirishi uchun ish qilishni farz qildi. Bu degani, ish shu qobiliyatli kishi uchun majburiy bo'lib, agar u bunga kirishmasa, har bir farzda bo'lgani kabi, jazolanadi. Ayollar va ish qila olmaydigan erkaklarga esa nafaqa berish farz bo'lib, bu ular uchun majburiy haqdir va davlat uni ta'minlashga majburdir. Xotinning nafaqasi erning zimmasidadir; Nabiy ﷺ shunday deganlar:

“It is sufficient sin for a man that he neglects him whom he maintains.” (reported by Abu Dawud with an chain that Al- Nawawi authenticated from ‘Abd Allah (swt) b. ‘Amru b. Al-‘As). This is the origin in guaranteeing the person’s satisfaction of all their basic needs through his earning. So Allah (swt) made work a duty upon the needy male who is capable in order for him to satisfy his needs. This means that work is compulsory on this capable person and if he does not undertake it he would be punished as is the case with every duty. As for women, and those men who are incapable of work, it is a duty to provide them with maintenance and this is a binding right for them, and the State is bound to provide it. Maintenance of the wife is a duty upon the husband; the Prophet said:

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

. » وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ «.

“Ularning rizqi va kiyimi ma’ruf asosida sizning zimmangizdadir”. Bolalarni boqish otaning zimmasidadir; Alloh (subhanahu va taolo) aytadi: “Otaning zimmasida onalarning rizqi va kiyimi ma’ruf asosida bo‘ladi.” (TMQ 2:233). Allohning Elchisi ﷺ esa Hindga shunday dedilar:

“Upon you is their provision and their clothing according to what is acceptable”. Maintenance for the children is a duty upon their father; Allah (swt) said: “Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger of Allah (pbuh) said to Hind:

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

. » خُذِيْ مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ « .

“Sendan va bolang uchun odatga muvofiq yetarli bo‘lgan narsani ol”, — dedi u, Abu Sufyon xasis odam ekanligidan shikoyat qilganidan keyin. Merosxo‘r uchun nafaqa. Alloh (SWT) aytdi:

“Take whatever is sufficient for you and your child according to what is acceptable.” after she had complained that Abu Sufyan was a miserly man. Maintenance for the inheritor; Allah (swt) said:

“Merosxo'r ham xuddi shunday javobgar bo'ladi.” (TMQ 2:233) — Uning (SWT) so'zlaridan keyin:

“An heir shall be chargeable in the same way.” (TMQ 2:233) after His (swt) words:

"Otaning zimmasidadir onalarning rizqi va ularning kiyimi, maʼruf asosida." (BQ 2:233), shuning uchun Shariat ayolni nafaqa bilan taʼminlashni merosxo‘rning zimmasiga cheklovsiz yukladi, chunki unga daromad topishni majburiy qilmadi, erkaklarning qobiliyatsiz bo‘lganlari, agar kambag‘al bo‘lsalar, ularni taʼminlashni esa unga yukladi.

Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), so the Shari’ah obligated the maintenance of the female without restriction upon the inheritor, since it did not make seeking an earning a duty upon her, and obligated upon him the maintenance for the incapable males, if they were poor.

Agar nafaqa to'lashga majbur bo'lgan kishi bo'lmasa yoki u bo'lsa-yu, nafaqani to'lashga qodir bo'lmasa, Shariat bu nafaqani Bayt al-Mol zimmasiga, ya'ni Davlat zimmasiga yuklagan. Abu Hurayra rivoyat qiladi: Allohning Elchisi ﷺ aytdilar:

In the absence of anyone who was obligated to pay maintenance, or if they were present but unable to pay the maintenance, the Shari’ah obligated this maintenance upon the Bayt Al-Mal, in other words, upon the State. It is narrated that Abu Hurayrah said: The Messenger of Allah (pbuh) said:

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

. » مَنْ تَ رَكَ مَالاً فَلِوَرَثَتِهِ، وَمَنْ تَ رَكَ كَلاًّ فَإِلَيْ نَا « .

“Agar kimdir (musulmonlar orasidan) vafot etib, biror mol-mulk qoldirsa, bu mol-mulk uning merosxo'rlariga o'tadi; agar u yetim (qaramog'ida kimdir) qoldirsa, biz ularning g'amini yeymiz”, — deyilgan (Abu Hurayradan rivoyat qilingan, ittifoq bilan). “Kall” esa — otasi ham, o'g'li ham bo'lmagan zaif kishidir. Rivoyatning boshqa silsilasida shunday zikr qilinadi:

“If somebody dies (among the Muslims) leaving some property, the property will go to his heirs; and if he leaves orphans (dependents), we will take care of them.” (agreed upon from Abu Hurayrah), and the kall is the weak who has no father or son. In another chain of the narration it is mentioned:

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» مَنْ تَ رَكَ مَالاً فَلَِِهْلِهِ وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

"Kimki mol-mulk qoldirsa, u uning merosxo'riga tegadi, kimki qarz va qaramog'idagilarni qoldirsa, ish menga kelsin va men javobgar bo'laman", deb Muslim Jobirdan rivoyat qilgan. "Ad-Diya'" so'zi boshqacha aytganda, bolalar degani; "Al-Muhit" lug'atida shunday deyilgan: "Ad-Diya' ham bolalardir". Shu dalillar orqali Shariat kambag'allarning asosiy ehtiyojlarini qondirishni kafolatlagan, agar ular ayol bo'lsa yoki daromad topishga qodir bo'lmagan erkak bo'lsa, yoki uning daromadi yetarli bo'lmasa.

“If anyone leaves property, it goes to his heir and if anyone leaves debt and dependants, let the matter come to me and I shall be responsible,” (reported by Muslim from Jabir), and the Daya’an is in other words, the children; it is mentioned in Al-Muhit dictionary: “Al-Diya’ is also the children”. So through these evidences the Shari’ah has guaranteed the fulfilment of the basic needs of the poor if they were female, or a male who was not capable of earning or if his earnings were not enough.

Shariat nuqtai nazaridan ojiz (nochor) kishi ikki turli bo‘ladi: yo haqiqatda ishlashga qodir bo‘lmagan kishi, yoki huquqiy (shar‘iy) jihatdan ojiz bo‘lgan kishi, ya’ni o‘ziga daromad keltiradigan ish topa olmaydigan kishi. Ikkala holat ham ojiz hisoblanadi.

The incapable according to the Shari’ah is either the one literally unable to work, or the one who is incapable from the view of the law, meaning the one who is unable to find work through which he could gain his earning. Both of these are considered incapable.

Ushbu dalillar orqali Shariat ularga nafaqa yo'li bilan barcha asosiy ehtiyojlarini qondirishni kafolatlagan: ayol uchun cheklovsiz, shuningdek, haqiqatda yoki huquqiy jihatdan qodir bo'lmagan erkaklar uchun. Bu dastlab eri va har qanday merosxo'rning zimmasida bo'ladi, agar ular topilmasa yoki qodir bo'lmasa, u holda Bayt al-mol, ya'ni Davlat zimmasiga yuklatiladi.

Through these evidences the Shari’ah guaranteed them the fulfilment of all of their basic needs by maintenance, for the female without restriction, and for those men who are either literally or legally incapable, and this is initially upon the husband and any inheritor, and if they were not found or were incapable then upon the Bayt Al-Mal, in other words, the State.

Shariat Bayt al-Mol vazifasini bajarishini kafolatlash uchun maxsus daromadga alohida e'tibor qaratiladi, shu sababli Bayt al-Molda kambag'allar uchun zakot bo'limi mavjud:

In order for the Shari’ah to guarantee that the Bayt Al-Mal could carry out this maintenance, special concern is given to specific income, and so the Bayt Al-Mal has a section for the Zakah for the poor:

"Zakot xarajatlari faqat kambag'allar va muhtojlar uchundir" — "va (yo'lda qolgan) musofir uchun" degan so'zlargacha (TMQ 9:60). Agar zakot yetarli bo'lmasa, Payg'ambarning ﷺ so'zlariga ko'ra, ta'minot boshqa daromaddan Bayt al-Mol'ga to'lanishi kerak.

“Zakah expenditures are only for the poor and for the needy.” until the words: “And for the [stranded] traveller.” (TMQ 9:60). If the Zakah is not sufficient, then the maintenance must be paid from other income to the Bayt Al-Mal due to the words of the Prophet :

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

.» وَمَنْ تَ رَكَ دَيْ نًا أَوْ ضَيَاعًا فَإِلَيَّ وَعَلَيَّ « .

“Kimki qarz va tirik qolgan bola-chaqa qoldirsa, uning ishi menga kelsin, men unga mas’ul bo‘laman” (Muslim Jobirdan rivoyat qilgan), ya’ni davlat zimmasiga, va uning ushbu so‘zi sababli ﷺ.

“If anyone leaves debt and dependants, let the matter come to me and I shall be responsible” (reported by Muslim from Jabir), in other words, upon the State, and due to his words:

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Imam (hokim) – ra'iyga homiydir va u o'z fuqarolari uchun mas'uldir" (Imom al-Buxoriy Abdulloh ibn Umardan rivoyat qilgan), va fuqarolariga nisbatan eng muhim mas'uliyatlardan biri ularning asosiy ehtiyojlarini ta'minlashdir. Shu sababli ularning nafaqasi Bayt al-mol daromadidan ta'minlanadi, chunki kambag'allarga nafaqa taqsimlash davlatning vazifalaridan hisoblanadi. Agar Bayt al-molning tasdiqlangan daromadi bu nafaqani ta'minlash uchun yetarli bo'lmasa, boy musulmonlarga shu nafaqani ta'minlash uchun yetarli miqdorda soliq solinadi va bu ular Bayt al-molga, aynan shu nafaqa uchun, majburan olinadi, chunki xalifa soliq solishi mumkin bo'lgan sabablardan biri shudir. Buning sababi shuki, agar zakot va Bayt al-molning tasdiqlangan daromadi nafaqani ta'minlash uchun yetarli bo'lmasa, bu barcha musulmonlarning zimmasiga yuklatiladi; Rasululloh ﷺ aytdilar:

“The Imam (ruler) is a guardian and he is responsible for his subjects” (reported by Al-Bukhari from Abdullah Bin Umar), and amongst the most important responsibilities to his subjects is to guarantee the fulfilment of their basic needs. Therefore, their maintenance is provided from the income of the Bayt Al-Mal, since it is from the State responsibilities to distribute the maintenance to the poor. If the confirmed income of the Bayt Al-Mal was not sufficient, taxes would be imposed upon the rich Muslims in accordance with what would be enough to provide this maintenance, and it would be taken from them by force in order to get it to the Bayt Al-Mal for the sake of this maintenance, since this is from the reasons that the Khalifah can impose taxes. This is because if the Zakah and the confirmed income of the Bayt Al-Mal is not sufficient to provide the maintenance, then it becomes a duty upon all of the Muslims; the Messenger (pbuh) said:

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

.» وَأَيُّمَا أَهْلُ عَرْصَةٍ أَصْبَحَ فِيهِمْ امْرُؤٌ جَائِعٌ فَ قَدْ بَرِئَتْ مِنْ هُمْ ذِمَّةُ اللَّهِ تَ عَالَى « .

"Qachonki bir hudud ahli ichida ochlikda uxlagan odam bo'lsa, u holda ularga Alloh (SWT)ning ahdi va himoyasi bekor bo'ladi" (Ahmad rivoyat qilgan, Ibn Umardan, Ahmad Shokir sahihligini tasdiqlagan), bu esa ochlarni to'yg'azishga talabni ko'rsatadigan va malomat bilan bog'liq bo'lgan rivoyatdir. Shuning uchun bu talab qat'iydir va bu uning ularga majburiy ekanligini bildiradi. Demak, Xalifa qodir bo'lganlarga soliq solishi mumkin va zarur bo'lsa, uni kuch bilan ham olishi mumkin, chunki u bir farzni ado etmoqda.

“Whenever the people of an area wake up with a hungry person amongst them, then Allah (swt)’s covenant and protection to them is absolved.” (reported by Ahmad from Ibn Umar and authenticated by Ahmad Shakir), which is a report that implies a request to feed the hungry, and is connected to a blame, and so the request is definite, which therefore indicates that it is obligatory upon them. Therefore, the Khalifah can impose taxes upon who is capable of them, and take it from them even by force if necessary, since he is executing a duty.

Bularning barchasi shuni ko'rsatadiki, Shariat har bir shaxsning asosiy ehtiyojlarini, individual asosda, barchasi uchun qondirilishini kafolatlashni majburiy qilgan, shuningdek, bu ehtiyojlarni qondirishni ta'minlaydigan daromadni belgilagan hamda uni amalga oshirish va davom ettirishni kafolatlagan.

This is all evidence that the Shari’ah obligated guaranteeing the satisfaction of all the basic needs for all the individuals, on an individual basis, and specified the income which guarantees the undertaking of this fulfilment, and guarantees its undertaking and continuation of it.

Bu, har bir shaxsning ehtiyojlarini shaxsiy darajada ta’minlashga kafolat berish nuqtai nazaridan aytilmoqda. Hayotda har bir inson uchun asosiy ehtiyojlar oziq-ovqat, kiyim-kechak va turar joy ekanligi, Shariat dalillari esa nafaqani kafolatlaganligi, nafaqa esa oziq-ovqat, kiyim-kechak va turar joydan iborat ekanligi haqidagi nuqtai nazar ham shunga asoslanadi. Bundan tashqari, bu uchtasi (oziq-ovqat, kiyim-kechak va turar joy) asosiy ehtiyojlar ekanligini, bundan boshqa narsalar esa ortiqcha va qo‘shimcha ekanligini ko‘rsatuvchi dalillar mavjud.

This is from the angle of guaranteeing the fulfilment for all of the individuals, on an individual basis. As for the angle that the fulfilment is of all the basic needs, the reality of life for the individual is that the basic needs are food, clothing and shelter, and the Shari’ah evidences which came guaranteed maintenance, and maintenance is food, clothing and shelter. Above and beyond that there are evidences that indicate that these three (food, clothing, and shelter) are the basic needs, and anything else is surplus and extra.

Nafaqaning oziq-ovqat, kiyim-kechak va turar joy ekanligiga dalillarga kelsak, Alloh (SWT) aytadi:

As for the evidences that maintenance is food, clothing and shelter, Allah (swt) said:

“Ota zimmasiga onalarning ta’mini va ularning libosi ma’ruf darajasida (vojib) bo‘ladi.” (TMQ 2:233) Va (Alloh) aytdi: “Ularni o‘zingiz yashayotgan joyingizning bir qismida, imkoniyatingizga ko‘ra joylashtiring.” (TMQ 65:6) Va aytdi: “Oilangizni boqadigan narsaning o‘rtachasidan (ularga bering).” (TMQ 5:89). Shunday qilib, Alloh (subhanahu va taolo) ovqat, kiyim va turar joy nafaqa ekanligini bayon qildi. Payg‘ambar ﷺ ayollar, ya’ni xotinlar haqida shunday degan:

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233) and said: “Lodge them [in a section] of where you dwell out of your means.” (TMQ 65:6) and said: “From the average of that which you feed your [own] families.” (TMQ 5:89), and so Allah (swt) clarified that food, clothing and shelter is maintenance. The Prophet said about women, in other words, wives:

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

. » أَلا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ « .

«Ulardan sizning zimmangizdagi haqlari shuki, ularni ta'minlaysiz va yaxshi narsalar bilan kiyintirasiz» (at-Termiziy Amr ibn al-Ahvas'dan rivoyat qilgan va sahih deb topgan). Boshqa rivoyatda u zot shunday dedilar:

“And their right over you is that you provide for them and dress them with what is good” (reported and authenticated by Al- Tirmidhi fromAmrf b. Al-Ahwas). In another narration he said:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْرُوفِ « .

"Va ularning sizning zimmangizdagi haqi ularni ma'ruf tarzda rizqlantirish va kiydirishdir." (Muslim Jobir rivoyatida) Bular nafaqaning oziq-ovqat, kiyim-kechak va turar joydan iborat ekanini hamda bular asosiy ehtiyojlar ekanini dalillaydi. Usmon ibn Affon rivoyat qilishicha, Payg'ambar ﷺ shunday degan: "Odam o'g'lining bundan boshqa narsalarga haqqi yo'q: yashaydigan uy, avratini yopadigan libos, bir bo'lak non va suv." (Hasan) Bular kabi narsalar asosiy ehtiyoj, boshqa hamma narsa esa qo'shimcha ekanligiga dalillar esa Payg'ambar ﷺ dan rivoyat qilinganidek, u zot shunday degan:

“And their right over you is to provide for them and cloth them with what is acceptable.” (reported by Muslim from Jabir). These are evidences that the maintenance is food, clothing and shelter, and that these are the basic needs. Uthman bin 'Affan narrated that the Prophet (s.a.w) said: "There is no right for the son of Adam in other than these things: A house which he lives in, a garment which covers his nakedness, and Jilf (a piece of bread) and water." (Hasan) As for the evidences that food, clothing and shelter are the basic needs and anything else is extra, it is narrated from the Prophet that he said:

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

. كُلُّ شَيْءٍ سِوَى ظِلِّ بَ يْتٍ، وَجِلْفِ الْخُبْزِ، وَث وَْبٍ ي وَُارِي عَوْرَتَهُ، وَالْمَاءِ، فَمَا « » فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق .

“Odam farzandi uchun bundan boshqa haqqi yo‘q: yashaydigan uy, bir parcha non, avrati (uyatli joylari)ni yopadigan kiyim va suv.” Va bu boshqa so‘zlar bilan ham rivoyat qilingan:

“There is no right for the son Adam in other than these things: a house to live in, a piece of bread, a garment which covers his nakedness (‘Awrah), and water.”. And it is narrated with a different wording:

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

. لَيْسَ لابْنِ آدَمَ حَ ق فِي سِوَى هَذِهِ الْخِصَالِ: بَ يْتٌ يَسْكُنُهُ، وَثَ وْبٌ ي وَُارِي « » عَوْرَتَهُ، وَجِلْفُ الْخُبْزِ وَالْمَاءِ .

“Odam o‘g‘lining bularidan boshqa narsaga haqqi yo‘q: yashash uchun uy, ‘Awrah (jamoat oldida yopilishi shart bo‘lgan tana qismlari)ni yopadigan kiyim, bir bo‘lak non va suv.” (at-Termiziy rivoyat qilgan va: «Hasan sahih», degan). Ikki rivoyatning ifodasidan shu narsa ayon bo‘ladiki, bu rivoyatlarda zikr qilingan narsalar — oziq-ovqat, kiyim va boshpana: “uyning soyasi”; “yashash uchun uy”; “‘Awrahni yopadigan kiyim”; “bir bo‘lak non va suv” — yetarli va kifoyadir. Va uning rivoyatdagi so‘zi: «فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق». («Bulardan ortiqcha narsaga Odam o‘g‘lining haqqi yo‘q».)

“The son of Adam has no right to anything except these: a house to live in, a clothing to cover his ‘Awrah (parts of body that must be covered in public), a chunk of bread, and water.” (reported by Al-Tirmidhi who said it is Hasan Sahih). The wording of the two narrations indicates that what has been mentioned in these narrations, which was food, clothing and shelter: “shade of a house”; “a house to live in”; “a piece of clothing to cover his ‘Awrah”; “a chunk of bread and water” is enough and sufficient. And his words in the narration: .» فَمَا فَضَلَ عَنْ هَذَا فَ لَيْسَ لابْنِ آدَمَ فِيهِ حَ ق «.

“…va Odam o‘g‘lining bundan ortiqcha narsaga haqqi yo‘q”, bu so‘zlar aniq ko‘rsatadiki, bu uchtasi asosiy ehtiyojlardir. Shunday ekan, ushbu ikki rivoyat asosiy ehtiyojlar oziq-ovqat, kiyim-kechak va boshpana ekanligini bildiradi, bundan ortiqcha narsalar esa asosiy ehtiyoj hisoblanmaydi. Bu uchtasi ta’minlansa, insonlarning asosiy ehtiyojlari qondirilgan bo‘ladi. Ushbu qondirish to‘liq qondirish bo‘lishi kerakligi haqidagi dalil esa dalillarda keltirilgan, unda bu ta’minotning oqilona (bil-ma’ruf) bo‘lishi va yetarli miqdorda bo‘lishi zarurligi zikr qilingan, chunki Alloh (SWT) Uning so‘zlarida: “oqilona asosda (bil-ma’ruf)” deb aytgan.

“and the son of Adam has no right in anything surplus to that” is absolutely clear that these three are the basic needs. Therefore, these two narrations relate that the basic needs are food, clothing and shelter, and anything extra is not basic. By fulfilling these three, the basic needs of individuals would have been satisfied. As for the evidence that this satisfaction must be complete satisfaction, this is what was related in the evidences when it mentioned that this fulfilment must be reasonable (Bilma’ruf), and be of a sufficient amount, since Allah (swt) said: “on a reasonable basis (Bilma’ruf)” in His (swt) words:

“Ota zimmasida ma’ruf asosida ularning (ona-larning) rizqi va kiyimi bor.” (TMQ 2:233), Payg‘ambar ﷺ esa so‘zlarida: “ma’ruf (maqbul) tarzda” deganlar.

“Upon the father is the mothers' provision and their clothing according to what is acceptable.” (TMQ 2:233), and the Messenger (pbuh) said: “reasonable (Bilma’ruf)” in his words:

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

.» وَلَهُنَّ عَلَيْكُمْ رِزْقُ هُنَّ وَكِسْوَتُ هُنَّ بِالْمَعْ روفِ «.

“Va ular ustidagi haqlari — ularni boqish va ularni maqbul darajada kiyintirishdir”. Va ma’ruf (Bilma’ruf) so‘zining ma’nosi boshqacha aytganda, odamlar orasida maqbul yoki munosib bo‘lgan narsadir. Va u (ﷺ) Hindga aytgan so‘zlarida: “yetarli bo‘lgan narsa” dedi:

“And their right over you is to provide for them and cloth them with what is acceptable”. And the meaning of what is reasonable (Bilma’ruf), is in other words, what is acceptable or reasonable between people. And he said: “whatever is sufficient” in his words to Hind:

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

. » خُذِي مَا يَكْفِيكِ وَوَلَدَكِ بِالْمَعْرُوفِ «.

“Sizga va farzandingizga kifoya qiladigan, maqbul (bil-ma’ruf) narsani oling” (Oisha roziyallohu anhodan rivoyat qilingan, muttafaqun alayhi), shu bois u miqdor yetarli bo‘lishi lozimligini zikr etadi. Bu shuni bildiradiki, ta’minlanish to‘liq bo‘lishi kerak, boshqacha aytganda, odamlar orasida o‘rinli deb hisoblanadigan darajada barcha asosiy ehtiyojlar qondirilishi lozim. Demak, kifoyalilik shart bo‘lib, ular ovqat bilan ta’minlangan, kiyim bilan o‘ralgan va turar joyga ega bo‘lguncha shu holat davom etadi. Kifoyalilik bilan birga, bu kifoyalilik ma’ruf bo‘yicha, ya’ni shunchaki eng past mezon bo‘yicha emas, balki yashayotgan mamlakatda va o‘ralashgan odamlar orasida o‘rinli hisoblangan darajada bo‘lishi shart. Shunga ko‘ra, ta’minlanish to‘liq bo‘lishi tasdiqlanadi va bularning barchasi maqolaning birinchi yarmi uchun dalildir.

“Take whatever is sufficient for you and your child that is acceptable (Bilma’ruf)” (agreed upon from the narration of Aisha(ra)), and so it mentions that it should be a sufficient amount. This indicates that the satisfaction should be complete, or in other words, all of the basic needs should be satisfied according to what is reasonable amongst the people. So sufficiency is a condition, in other words, until they are satisfied by food, covered in clothes, and have accommodation. Along with sufficiency, it is a condition that this sufficiency is met by what is reasonable, in other words, not simply sufficient by the lowest criteria, but rather sufficient by what is reasonable in that country which they live, and the people that they live amongst. Accordingly it is confirmed that the satisfaction must be complete, and all of this is the evidence for the first half of the article.

Bundan tashqari, shariat dalillari insonlarning asosiy ehtiyojlarini faqat alohida-alohida qondirishni majburiy qilmagan; balki ummatning asosiy ehtiyojlarini ham, ya'ni fuqarolar uchun xavfsizlikni, tibbiy xizmatni va ta'limni ta'minlashni ham majburiy qilgan.

Additionally, the Shari’ah evidences did not obligate meeting the basic needs of the individuals person by person alone; rather they also obligated fulfilling the basic needs of the Ummah by ensuring security, medical care and education for the citizens.

Xavfsizlik Davlatning asosiy majburiyatlaridan biridir, chunki u o‘z fuqarolariga xavfsizlik va omonlik taqdim etadi, shu darajadaki, agar Davlat buni ta’minlay olmasa, o‘z mohiyatini yo‘qotadi. Shu sababli Dor al-Islomda Islom Davlatining o‘z kuchi bilan xavfsizligini saqlay olishi shart qilib qo‘yilgan. Aynan shu sababli Allohning Elchisi ﷺ musulmonlarga hijrat qiladigan yurtlari haqida xabar berganlarida, birinchi bo‘lib xavfsizlikni zikr qildilar. Ibn Ishoq o‘zining “Siyra” kitobida rivoyat qilganidek, u zot Makkadagi sahobalariga shunday dedilar:

Security is one of the primary obligations of the State, since it spreads security and safety for its citizens, to the point that the State loses its entity if it is not able to provide it. Accordingly it is a condition in Dar Al-Islam that the Islamic State is capable of preserving its security with its own powers, and this is why when the Messenger of Allah (pbuh) informed the Muslims about the abode of their emigration, the first thing he mentioned was security. He said to his companions in Makkah according to what Ibn Ishaq reported in his Sirah:

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

. » إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ لَكُمْ إِخْوَاناً وَدَاراً تَأْمَنُونَ بِهَا « .

"Alloh (swt) sizlar uchun birodar hamrohlar va o'zingizni xavfsiz his qilasiz bo'lgan makon yaratdi", va xuddi shunday, Ansor Rasululloh ﷺ va uning sahobasi Abu Bakr (ra) bilan uchrashganda, ular ikkisiga aytgan birinchi gap Anas (ra) orqali sahih sanad bilan Ahmad rivoyat qilganidek: «Ularni besh yuzga yaqin Ansor kutib oldi, hatto ular ikkovlariga yetib kelishdi. Ansorlar aytdi: "Xavfsiz va itoat qilinadigan bo'lib yuring"».

“Allah (swt) made fellow brothers for you and a settlement that you feel safe in”, and similarly when the Ansar met the Messenger of Allah (pbuh) and his companion Abu Bakr (ra), the first thing they said to them as reported by Ahmad with an authentic chain from Anas: . فَاسْتَ قْبَ لَهُمَا زُهَاءُ خَمْسِمائةٍ مِنَ الأَنْصَارِ حتى انْ تَ هَوْا إِلَيْهِمَا. فقالت الأنصارُ: « » انْطَلِقَا آمِنَ يْنِ مُطَاعَيْنِ .

Ular Ansor sahobalaridan besh yuzga yaqini tomonidan kutib olindilar, ular dedilar: "Yo'lga chiqing, xavfsiz va itoatkor bo'lib." Shunday ekan, fuqarolar uchun xavfsizlikni ta'minlash davlatning muhim vazifalaridan biridir.

“They were received by about five hundreds of Ansar who said: Set off, safe and obeyed”, and so the spreading of safety for the citizens is from the essential duties of the State.

Sog'liqni saqlash va tibbiy xizmat ko'rsatish davlatning majburiyatlaridan biri bo'lib, u musulmonlar foydalanadigan klinikalar, shifoxonalar va davolanish uchun zarur bo'lgan jamoat muassasalari nuqtai nazaridan fuqarolarga doimiy ravishda tayyor bo'lishi lozim. Shu jihatdan tibbiy davolanish manfaatlar va jamoat ne'matlari qatoriga kiradi. Manfaatlar va jamoat ne'matlari davlat tomonidan amalga oshirilishi shart, chunki ular davlat javobgar bo'lgan masalalardandir, Rasulullah ﷺ ning quyidagi so'zlariga muvofiq:

Health and medical care are from the obligations of the State such that they must be readily available for the citizens, from the angle of clinics and hospitals, and public utilities used for treatment by the Muslims. So, medical treatment from this angle is part of the interests and public utilities. The interests and public utilities must be undertaken by the State since they are from the issues that the State is responsible over, in accordance with the words of the Messenger (pbuh) :

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

. » الإِمَامُ رَاعٍ وَهُوَ وَمَسْؤُولٌ عَنْ رَعِيَّتِهِ « .

"Imom (hukmdor) — o'z fuqarolarining homiysi va ular uchun mas'uldir (hamda ulardan so'raladi)." (Abdulloh ibn Umar roviyligida Al-Buxoriy rivoyat qilgan). Ushbu matn umumiy bo'lib, davlatning sog'liqni saqlash va tibbiy yordam ko'rsatishdagi mas'uliyatini bildiradi, chunki bular davlatning majburiy vazifalari jumlasiga kiradi.

“The Imam (ruler) is a guardian, and responsible (and will be questioned) for his subjects.” (reported by Al-Bukhari from Abdullah Bin Umar). This text is general regarding the responsibility of the State for health and medical care since they are part of the obligatory responsibilities of the State.

Sog'liq va tibbiy yordamga oid xususiy dalillar bor: Muslim Jobir ibn Abdullohdan rivoyat qilgan, u shunday degan:

There are evidences specific to health and medical care: Muslim reported from Jabir who said:

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

.» إِلَى أُبَيِّ بْنِ كَعْبٍ طَبِيبًا فَ قَطَعَ مِنْهُ عِرْقًا ثُمَّ كَوَاهُ عَلَيْهِ بَ عَثَ رَسُولُ اللَّهِ «.

"Allohning (SWT) Elchisi ﷺ Ubayy ibn Ka'bga bir tabibni yubordi. U tomirni kesdi, so'ngra uni kuydirdi". Hokim al-Mustadrakda Zayd ibn Aslamdan, u esa otasidan rivoyat qilib aytdi:

“Allah (swt)'s Messenger (pbuh) (may peace be upon him) sent a physician to Ubay b. Ka'b. He cut the vein and then cauterised it”. And Al-Hakim narrated in Al-Mustadrak from Zayd b. Aslam from his father who said:

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

. مَرِضْتُ فِي زَمَانِ عُمَرَ بِنَ الْخَطَّابِ مَرَضاً شَدِيداً فَدَعَا لِي عُمَرُ طَبِيباً فَحَمَانِي « » حَتَّى كُنْتُ أَمُصُّ النَّ وَاةَ مِنْ شِدَّةِ الْحِمْيَةِ.

"Men Umar ibn al-Khattob davrida og'ir kasal bo'lib qoldim. U menga tabib chaqirdi, tabib meni shunchalik isitdiki, qattiq issiqdan xurmo danagini so'rardim."

“I fell severely sick at the time of Umar b. Al-Khattab who called a physician for me, he warmed me up to the extent I would suck on date pits due to the intense heat”.

Hokim sifatida Rasul (sav) Ubayga shifokor yubordi va ikkinchi solih xalifa Umar (roziyallohu anhu) Aslamni davolash uchun shifokor chaqirdi. Bu ikki dalil salomatlik va tibbiy yordam fuqarolarning zaruriy ehtiyojlaridan ekanini ko‘rsatadi. Davlat bu yordamning har bir muhtojga tayyor holda mavjud bo‘lishini ta’minlashi lozim.

In his capacity as a ruler, the Messenger (pbuh) sent a doctor to Ubay, and Umar (ra), the second righteous Khalifah, called a doctor for Aslam to treat him, which are two evidences that health and medical care are from the essential needs of the citizens that the State must make sure are readily available for whoever needs them.

Ta'lim olishning asosiy ehtiyoj ekanligining dalili: Allohning Elchisi ﷺ kofir asirlardan fidya sifatida ularning o'n nafar musulmon bolasini o'qitishlarini qabul qildilar. Fidya urush o'ljasining bir qismi bo'lib, u musulmonlarning mulki hisoblanadi. Shuningdek, sahobalarning ulamolar uchun Bayt al-Mol (davlat xazinasi)dan ma'lum miqdorda maosh ajratish to'g'risidagi ijmosi ham shunga dalildir.

As for the evidence of education (being a basic need), the Messenger of Allah (pbuh) made ransom of the disbelieving prisoners that they should teach ten of the Muslim children. Ransom is part of the war booty, which is the property of the Muslims, and the consensus of the companions on setting aside a specific amount from the treasury (Bayt Al-Mal) as salary for teachers.

Shunga ko'ra, Davlat barcha fuqarolar uchun xavfsizlik, tibbiy xizmat va ta'lim ta'minlashi vojibdir va bu ishni xazina mablag'laridan amalga oshirishi kerak; bunda musulmonlar va zimmiylar o'rtasida yoki boy va kambag'al o'rtasida hech qanday farq qilinmaydi.

Accordingly, it is obligatory upon the State to provide security, medical care and education for all of the citizens, and to make that part of the treasury issues, without any difference made between the Muslims and Dhimmi, or rich and poor.

Shaxsning va ummatning zaruriy ehtiyojlarining ahamiyati Allohning Elchisi ﷺ tomonidan shunday bayon qilingan: bu ehtiyojlarning ta'minlanishi butun dunyoga ega bo'lish bilan barobardir, bu esa ushbu ehtiyojlarning ahamiyatini ifodalovchi ishoradir. At-Termiziy Salama ibn Ubaydulloh ibn Mihsan al-Ansariydan, u esa o'z otasidan rivoyat qiladi, u sahobiy edi, dedi: Allohning Elchisi ﷺ aytdilar:

The importance of the essential needs for the individual and Ummah is explained by the Messenger of Allah (pbuh) in that the provision of these needs is like possessing the world in its entirety, an allusion expressing the importance of these needs. Al-Tirmidhi reported from Salamah b. ‘Ubayd Allah (swt) b. Mihsan Al-Ansari from his father, who was a companion, said: The Messenger of Allah (pbuh) said:

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

. .مَنْ أَصْبَحَ مِنْكُمْ آمِنًا فِي سِرْبِهِ، مُعَافًى فِي جَسَدِهِ، عِنْدَهُ قُوتُ يَ وْمِهِ، فَكَأَنَّمَا « » حِيزَتْ لَهُ الدُّنْ يَا .

“Kimki kuniga oilasining xavfsizligi va sog‘lig‘i bilan kirsa, kunlik rizqi bor bo‘lsa, go‘yo dunyo uning qo‘lida bo‘lgandek bo‘ladi” (Abu ‘Iso bu rivoyatni Hasan g‘arib deb aytgan). Shunga o‘xshash rivoyatni Ibn Moja ham Hasan isnod bilan keltirgan. Abu Nu‘aym “al-Hilya” kitobida Abu-d-Darddodan shunga o‘xshash rivoyatni keltirgan, ammo unda qo‘shimcha qism bor: “hammasi”, ya’ni “go‘yo butun dunyo uning qo‘lida bo‘lgandek”.

“Whoever begins his day feeling family security and good health; and possessing provision for his day is as though he possesed the world” (Abu ‘Isa said this narration is Hasan Gharib). And similarly Ibn Maja reported it with a Hasan chain, and Abu Nu‘aym has a similar report in Al-Hilyah from Abu ’l Darda’, but with the extra part ‘all of it’, in other words:

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

. » حِيزَتْ لَهُ الدُّ نْ يَا بِحَذَافِيرِهَا « .

"go'yo dunyoning hammasiga ega bo'lgandek".

“as though he possessed the whole world”.

Bu dalillarning barchasi fuqarolarning har birining oziq-ovqat, kiyim-kechak va boshpana ehtiyojlarining to'liq ta'minlanishini kafolatlash majburiyatini bildiradi va xuddi shunday, ummat uchun xavfsizlik, sog'liqni saqlash va ta'limdan iborat muhim xizmatlarni keng ko'lamda taqdim etish zarurligini ko'rsatadi.

These evidences all indicate the obligation of guaranteeing the fulfilment of all the basic needs for all of the citizens individually, in terms of food, clothing and shelter, and in the same manner indicates the necessity of the wide provision of the essential services for the Ummah from security, health and education.

Maqolaning ikkinchi qismiga kelsak, hayotiy ehtiyojlarni (zaruriy ehtiyojlarni) qondirish bilan birga hashamatli ehtiyojlar (zaruriy bo‘lmagan ehtiyojlar)ni qondirishni osonlashtirish haqida: qodir erkak zimmasiga yuklangan ish majburiyati hashamatli ehtiyojlarni xuddi asosiy ehtiyojlar kabi qondirishni osonlashtirishga dalildir. Chunki mehnat qilib topishga da’vat faqat asosiy ehtiyojlarni qondirish bilan cheklanmaydi, shuning uchun bu umumiylik Shariat shaxsga o‘z daromadidan zaruriy bo‘lmagan ehtiyojlarini qondirishga imkon berishining dalilidir. Bundan tashqari, yaxshi/halol narsalardan bahramand bo‘lishga ruxsat berilgani ham hashamatli ehtiyojlarni qondirishni osonlashtirishga dalildir. Alloh (SWT) aytadi:

As for the second half from the article, facilitating the fulfilment of the luxurious needs (non-essential needs), then the obligation of work upon the capable male is an evidence for the facilitation of the fulfilment of the luxurious needs in the same manner as the basic needs. This is because the encouragement for earning is not restricted to the fulfilment of the basic needs, so this generality is evidence that the Shari’ah enables the individual to fulfil their non-essential needs from their earnings. Additionally, the permission to enjoy the good/lawful things is also an evidence for the facilitation of the fulfilment of the luxurious needs: Allah (swt) says:

“Rizq qilib bergan narsalarimizning yaxshilaridan yenglar.” (TMQ 2:57); “Ayting: «Allohning (SWT) o‘z bandalari uchun chiqargan ziynatini va halol rizqlarni kim taqiqlagan?»” (TMQ 7:32); “Allohning (SWT) o‘z fazlidan ularga bergan narsalarni (xasislik qilib) ushlab qolayotganlar, bu ularga yaxshi, deb o‘ylamasinlar. Aksincha, bu ularga yomondir. Qiyomat kuni ular bu ushlab qolgan narsalari bilan bo‘yinlari bog‘lanadi.” (TMQ 3:180); “Ey iymon keltirganlar, Allah (SWT) sizlarga halol qilgan yaxshi narsalarni haromga aylantirmanglar.” (TMQ 5:87); “Boy kishi o‘z boyligidan infoq qilsin.” (TMQ 65:7); “Dunyodan o‘z ulushingni unutma.” (TMQ 28:77).

“Eat from the good things with which We have provided you.” (TMQ 2:57); “Say, who has forbidden the adornment of Allah (swt) which He has produced for His servants and the good [lawful] things of provision?” (TMQ 7:32); “And let not those who [greedily] withhold what Allah (swt) has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection.” (TMQ 3:180); “O you who have believed, do not prohibit the good things which Allah (swt) has made lawful to you.” (TMQ 5:87); : “Let a man of wealth spend from his wealth.” (TMQ 65:7); “And [yet], do not forget your share of worldy affairs.” (TMQ 28:77).

Bularning barchasi shariat har bir kishiga zaruriy bo‘lmagan ehtiyojlarini qondirishga ruxsat berganini ko‘rsatadi, va shu ruxsat orqali u o‘zini qondirishga imkoniyat olgan. Bundan tashqari, baxillikni man etish va halol narsalardan bahramand bo‘lishni taqiqlaganlarni tanbeh qilish haqida rivoyat qilinganlar ham aynan shu imkoniyatni aniq ko‘rsatadi.

All of this is evidence that the Shari’ah permitted every individual to fulfil his non-essential needs, so by this permission it enabled him to satisfy himself. On top of that is what has been related to the prohibition of miserliness, and rebuke of whoever prohibits the enjoyment of lawful things, which clearly indicates this enablement.