Zakotning majburiyligi va bu dindagi o‘rnini bayon qilishdan oldin, Islomdan avvalgi jamiyatlarning sinfiy tuzilmalarida kambag‘allarning mavqei, ularning ehtiyojlariga javob berilish darajasi va qadimgi qonunlar hamda dinlarda ularning muammolariga qanchalik e‘tibor berilgani haqida to‘xtalish foydalidir. Shunday qilib, Islom kambag‘allarga g‘amxo‘rlik qilishda va ijtimoiy adolat, ijtimoiy sug‘urta hamda ijtimoiy birdamlikni Xudoning Kitobida hamda Uning Elchisi ﷺ sunnatida bayon etilgan mustahkam asosda qaror toptirishda boshqa dinlardan qanchalik ustun bo‘lganini ko‘rsatish mumkin bo‘ladi.

Before I delineate the obligatory nature of zakah and its position in this religions of Islam, it is useful to examine the position of the poor in the class structures of the societies before Islam, the extent of response to their needs, and the care about their Problems in ancient laws and religions. By so doing, one can show how much Islam superseded other religions in its care of the poor and in the establishment of social justice, social insurance, and social solidarity on the strong basis stated in the Book of God and in the Sunnah of His Messenger, (p).

Qashshoqlik va muhtojlik tarix kabi qadimiydir. Aytish mumkinki, barcha insoniy jamoalarda kambag'allarning g'amini yeyuvchi odamlar bo'lgan. Boshqalarning azoblariga achinish insoniyat tarixi davomida hech qachon to'xtamagan, yordam berish va muammolarni hal qilishga urinishlar barcha tsivilizatsiyalarda davom etmoqda. Shunga qaramay, kambag'allarning ahvoli juda yomon bo'lib kelgan. U doimo insoniyat tarixidagi qora dog' bo'lib kelgan. Barcha jamiyatlarda bunday adolatsizlik mavjud bo'lgan va ular o'z faylasuflari hamda payg'ambarlarining insonparvarlik pandlariga amal qilmagan. Bir tarixchi qadimgi tsivilizatsiyalarda boy va muhtoj kambag'allar o'rtasidagi munosabatlar haqida shunday deydi: "Yer yuzida mavjud bo'lgan har bir xalqda ikki toifa odamni osongina ajratish mumkin edi: boylar va kambag'allar."

Poverty and destitution are as old as history. It is fair to say that all human communities have some people who call for the care of the poor. Feeling for others' sufferings never ceased throughout the history of humanity and attempts to provide relief and to solve Problems continue in all civilizations. In spite of all that, the situation of the poor has been extremely bad. It has always been a dark spot in human history. All societies had such injustice and did not follow the humanitarian advice of their philosophers and prophets. One historian talks about the relations between the rich and the deprived poor in ancient civilizations in the following way: "In every nation that existed on earth one could easily recognize two classes of people, the rich and the poor.

Boy sinf kuch ustunlik ishlatar va doim yanada boyib, shishib borar edi, mahrum sinf esa ojiz va yerga ezilgan holda qolardi. Bu ziddiyat bilan o'sha tsivilizatsiyaning ijtimoiy tuzilmasi oxir-oqibat parchalanib ketardi, boylar esa nima uchun hamma narsa tanazzulga yuz tutayotganiga hayron bo'lardi."1 Misr o'zining ilk tarixida yer yuzidagi ilohiy jannatga o'xshar edi: u xalqi uchun mo'l-ko'l bo'lgan barcha turdagi mollarni ishlab chiqarardi, shu bilan birga uning kambag'al tabaqalari ovqatning eng oddiy miqdorini ham topa olmasdi, chunki boy tabaqa ular uchun hech qanday muhim narsa qoldirmasdi. XII sulola davrida Misrga katta ochlik kelganida, kambag'al odamlar boylarga qul bo'lib o'zlarini sotdilar, boylar esa ularni yanada ko'proq azoblardi. Qadimgi Bobilda vaziyat ham shunday edi. Kambag'allar katta hosil yetishtirishga qaramay, o'z yerlarining mevalariga haqqa ega emas edilar. Qadimgi Fors, Yunoniston va boshqa podsholiklar ham shunga o'xshash edi. Kambag'allar qamchi va tayoq bilan eng past ishlarga majbur qilinar, eng kichik xatolari uchun qattiq jazolanar, ba'zan esa shafqatsizlarcha o'ldirilardi. Spartada boylar kambag'allarga unumsiz, toshloq yerlarni qoldirar, shu tariqa ular azob-uqubatda yashardi. Afinada boylar kambag'allarga solingan soliqlarni to'lay olmasa, ularni qul qilib sotardilar. G'arb huquqining manbai bo'lgan Rimda esa boylar butun xalqni boshqarar, o'zlarini alohida va yuqori martabali qilib, boshqalarni ularga nisbatan dahlsiz qilib qo'yardilar. Kambag'allar ularga itoat qilishga majbur edilar va bu ko'pincha ularni Rimdan qochib, o'z yo'llarini topishga majbur qilardi. Mitchle Rim imperiyasi haqida shunday deb yozgan:

Barcha dinlar, jumladan, odamlar tomonidan o‘ylab topilgan dinlar ham, bu insoniy ijtimoiy masalani e’tibordan chetda qoldirmagan. Bu masala hal etilmasa, birodarlik va hayot sifatini amalga oshirib bo‘lmaydi. To‘rt ming yildan ko‘proq oldin Bobilda Hammurapi yer yuzida ma’lum bo‘lgan birinchi yozma qonunni e’lon qilib, shunday degan: “Xudo meni kuchlilarning kuchsiz xalqni ezishiga yo‘l qo‘ymaslik, odamlarni to‘g‘ri yo‘lga boshlash va mavjudotlarga farovonlik ta’minlash uchun yubordi”. Minglab yillar oldin qadimgi Misrda odamlar shunday fikrni bildirganlar: ochga non berish, yalang‘ochga kiyim berish, qodir bo‘lmaganlarni qayiqlarida o‘tkazish, yetimga ota, beva ayolga er bo‘lish va sovuq qishda chetga surilganlarga panoh berish ularning diniy burchidir.3

All religions, including man-made religions, did not neglect this humanitarian social issue, without which brotherhood and quality of life would not be realized. More than four thousand years ago in Babylon, Hamurabi, in introducing the first known recorded law on earth, stated "God's had sent me to prevent the omnpotents from suppressing the powerless subjects and to guide people and secure prosperity for creatures." Thousands of years ago, people, in ancient Egypt, expressed the sentiment that it was their religious duty to give bread to the hungry, cloth to the naked, and passage on their boats to the incapable, or to be father of the fatherless, husband of the widow, and a protector to the outcast in cold winter.3

Samoviy dinlarning ovozi kambag'al va ojizlarga g'amxo'rlik qilishga chaqirishda dunyoviy tizimlarnikidan balandroq edi, chunki birinchilarining ta'siri har qanday insoniy falsafa yoki odamlar tomonidan yaratilgan qonundan chuqurroq edi. Men hech bir Allohning Elchisi kambag'allarga g'amxo'rlik qilishga chaqirmasdan dunyodan o'tgan deb ishona olmayman; Qur'onda uni zakot deb ataydilar. Yer yuzida bugungi kunda mavjud bo'lgan eng ishonchli samoviy hujjat bo'lgan Muqaddas Qur'onda Ibrohim, Ishoq va Ya'qubning xabarlari zikr etilganini ko'ramiz. God says:

The voice of heavenly religions was Iouder in calling for care of the poor and powerless than other secular systems, for the former had deeper effects than any human philosophy or man-made law. I cannot believe any Messenger of God to have passed through the world without calling for the care of the poor, which is called in the Qur'an zakah. In the Holy Qur'an, which is the most authentic heavenly document existing on earth today, we find mention of the messages of Ibrahim, Ishaq, and Ya'qub. God says:

Va Biz ularni buyrug'imiz bilan hidoyat beruvchi peshvolar qildik va ularga yaxshi ishlarni qilishni, namozni to'kis ado etishni va zakotni berishni vahiy qildik. Ular Bizga ibodat qilib turdilar.4 Isma'ilning xabari quyidagicha bayon etilgan: "Kitobda Isma'ilni ham eslang. U va'dasida sodiq bo'lgan, elchi va Payg'ambar edi. U o'z qavmiga namozni va zakotni buyurar, Robbi huzurida esa juda maqbul edi."5 Shuningdek, Bani Isroil bilan tuzilgan ahdni ko'ramiz: "Biz Bani Isroildan ahd oldik: Allohdan o'zgasiga ibodat qilmanglar, ota-onaga, qarindoshlarga, yetimlarga va muhtojlarga yaxshilik qilinglar, odamlarga go'zal so'z aytinglar, namozni mahkam tutinglar va zakotni beringlar. Lekin ozchiligingizdan tashqari, hammangiz yuz o'girdingiz va orqaga qaytdingiz."6 Boshqa oyatda ushbu ahd yana bayon etilgan: "Alloh Bani Isroildan avvalroq ahd oldi va ular orasidan o'n ikki boshliq tayinladik. Alloh dedi: Men albatta siz bilan birgaman, agar namozni to'kis ado etsangiz, zakotni bersangiz, elchilarga iymon keltirsangiz, ularni hurmat qilib, yordam bersangiz va Allohga go'zal qarz bersangiz. Albatta, sizlardan yomonliklaringizni o'chirib tashlayman va ostidan daryolar oqib turadigan jannatlarga kiritaman. Lekin shundan keyin kimlaringiz kufr keltirsa, u to'g'ri yo'ldan albatta adashgan bo'ladi."7 Iso Masihning xabari u chaqaloqligida beshikda turib aytgan so'zlarida bayon etilgan: "U Menga umrim bo'yicha namozni va zakotni buyurdi."

"And We made them leaders, who guide men by our command, and We sent inspiration to do good deeds, to establish regular prayers, and to practice zakah, and they constantly served Us."4 Isma'il's message is described following: "And also mention in the story of Isma'il who was strictly true to what he promised. He was an apostle and a Prophet and he enjoined on his people prayer and Zakah, and he was most acceptable in the sight of his Lord."5 We also see the pledge of bani Isra'il: "And we took a covenant. from the children of Isra'il: worship none but God, treat with kindness your parents and kindred and orphans and all those in need, speak fair to the people, be steadfast in prayer, and practice zakah. Then did ye turn back except a few among you, and ye backslide".6 In another verse this pledge is described "God did afore time take a covenant from the children of Isra'il, and We appointed twelve captains among them and God said I am with you if you establish regular prayer, practice zakah, believe in apostles, honor and assist them and loan to God a magnificent loan. Verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath, but if any of you after this resisted faith he has surely wandered from the path of rectitude.7 The message of Jesus Christ is described by his own words as a baby in the cradle "And He hath enjoined on me prayer and zakah as long as I live. About the People of the Book in general, God said, "And you have been commanded no more than this: To worship God, offering Him The Obligatory Nature of Zakah and its Place in Islam 5

Bular avvalgi dinlarning kambag'al va muhtojlarga bo'lgan g'amxo'rligining ajoyib namunalaridir va Qur'ondan oldingi osmoniy kitoblarning mohiyati aynan shu edi. Shunday bo'lsa-da, ba'zi kuzatuvlarni qayd etish zarur.

These are supreb examples of the care of previous religions toward the poor and the needy and this was the essence of the message of heavenly scripts before the Qur'an. Some observations, however, must be recorded.

Ushbu matnlar kambag'allarga nisbatan rahm-shafqatli bo'lishga, xudbinlik va baxillikdan ehtiyot bo'lishga oid tavsiya va rag'batlantirishdan nariga o'tmaydi. Bu ixtiyoriy va shaxsiy sadaqaga qaratilgan baland ovozli chaqiriqdir.

1. These texts do not go beyond recommendations and encouragement to be merciful toward the poor and wary of selfishness and miserlihood. It is a loud call to voluntary and individual charity.

Bu sadaqa haqidagi bayonlar uni majburiy qilmaydi, shuning uchun sadaqa bermaydigan kishi o'zining dinining muhim qismini tark etganini va buning uchun bu dunyoda ham, oxirat dunyosida ham Alloh tomonidan jazolanishini his qilmasin. Note: per the rules, "God" should be written as the Uzbek word for God, not "Allah". Corrected translation: Bu sadaqa haqidagi bayonlar uni majburiy qilmaydi, shuning uchun sadaqa bermaydigan kishi o'zining dinining muhim qismini tark etganini va buning uchun bu dunyoda ham, oxirat dunyosida ham Xudo tomonidan jazolanishini his qilmasin.

2. These statements on charity do not make it compulsory so that those who abstain from charity do not feel that they have left an essential part of their religion and that they would be punished by God in this life and in the afterlife.

3. Sadaqa berish insonning vijdoniga havola qilinadi: davlatga uni yig'ish va taqsimlashda hech qanday vakolat berilmagan.

3. It is left to the human conscience to give charity: the state is not given any authority in its collection and distribution.

4. Miqdor, zakot beriladigan mol-mulk turlari hamda bu sadaqani ado etishning shart-sharoitlari aniq belgilanmagan. Shu sababli davlat buni hech qanday diniy asosda institutsionallashtira olmaydi.

4. The amount that should be given, the kinds of wealth that are subject to give from and circumstances and conditions of the fulfillment of this charity are not specified. This makes it impossible for state to institutionalize it on any religious grounds.

5. Kambag'allarga g'amxo'rlik qilish kambag'allik muammosini jiddiy hal qilish, uni bartaraf etish, uning manbalarini quritish yoki kambag'allarni mulk va yer egalariga aylantirish darajasiga yetmaydi. Bu chaqiriqlar kambag'allarning azob-uqubatlari va qashshoqligini yengillashtirish bilan cheklanib qoldi.

Islom kambag'allarga g'amxo'rlik qilishda va faqirlik muammosini hal etishga intilishda misli ko'rilmagan darajadadir — bu musulmonlarni kambag'allarga rahm qilishga da'vat etuvchi ko'rsatma va tavsiyalar orqali, qonunchilik va qonunlar orqali, yoki amalga oshirish va qo'llash orqali bo'ladimi, farqi yo'q.

Islam is unprecedented in the extent of its care for the poor and its zest to solve the problem of poverty whether through directives and recommendations that exhort Muslims to have mercy on the poor, by means of legislation and laws, or through implementation and application.

Ilk bor Makka davrining dastlabki bir necha oylarida ham, musulmonlar hali bir qancha erkak va ayollardan iborat bo‘lib, bu yangi dinni amalga oshirish va unga da’vat qilishdan to‘silgan, siyosiy birlikni tashkil etmagan paytlarda ham, Islomning insoniy ijtimoiy jihati — kambag‘al va muhtojlarga g‘amxo‘rlik qilish — juda yaqqol namoyon bo‘lgan. Bu tushuncha Qur’onda "miskinni ovqatlantirish", "Alloh bergan rizqdan infoq qilish", "so‘raydigan va so‘ramaydigan mahrum kishining haqqi", yoki "yaqinga, miskinga va yo‘lovchiga haqq" kabi iboralar bilan ifodalangan, ba’zan esa "zakot berish" atamasi ishlatilgan.

It is apparent that as early as the first few months of the Makkan period when Muslims were still a handful of men and women prevented from practicing and calling for this new religion and not constituting a political entity, that the humane social aspect of Islam -- caring about the poor and the destitute, was highly evident. This concept is expressed in the Qur'an as "feeding the poor", "spending of the sustenance that God has provided", "a right to he who asks and to the deprived who does not ask", or "a right to the destitute and the wayfarer", and sometimes, the term "establishing zakah", is used.

Makka surralarida quyidagi buyuk oyatlarni o'qish kifoya:

It suffices to read in the Makkan suras the following great verses:

"Muddassir" surasida, Qur'onning eng dastlabki vahiylaridan biri bo'lib, qiyomat kunidan bir manzara ko'rsatiladi. Jannat bog'larida bo'lgan solihlar kofirlar va yolg'onchilarga, ular o'tning qurshovida bo'lganda, nima sababdan jazolanayotganlarini so'raydilar. Bu sabablar orasida kambag'alning haqini e'tiborsiz qoldirish, uni ochlik, yalang'ochlik va azob-uqubat bilan urishga yo'l qo'yish, hamda undan yuzini o'girib olish bor.

In sura al Muddathir, one of the very early revelations of the Qur'an, we see a scene from the day of judgment. The righteous people in their heavenly gardens inquire of the dis-believers and liars whom the fires of Hell encompasses, what were the reasons for their punishment. Among those reasons are neglecting the rights of the poor, letting him be beaten by hunger, nakedness, and suffering, and turning their faces away from him.

Alloh aytadi: "Har bir nafs o'z qilgan amallari evaziga garovda bo'ladi, faqat o'ng tomon egalari bundan mustasno. Ular jannatlarda bo'lib, bir-birlaridan so'rashadi va gunohkorlardan so'raydilar: 'Sizni do'zaxga nima olib bordi?' Ular aytadilar: 'Biz namoz o'quvchilardan emas edik, miskinlarni ovqatlantiruvchilardan ham emas edik, balki bemaza gap-so'zlar bilan shug'ullanuvchilar bilan birga bekorchi so'zlar gapirar edik va qiyomat kunini yolg'on deb bilar edik'. Miskinlarni ovqatlantirishga o'xshash ish — ularni kiyintirish, ularga boshpana berish va zarur narsalar bilan ta'minlashdir. "Qalam" surasida Alloh bog' egalari haqida hikoya qiladi, ular kechasi bog' mevalarini yig'ib olib, hosil kuni keladigan kambag'al va muhtojlarga sadaqa berilishining oldini olmoqchi bo'lishgan. Shu sababli Alloh ularga tezkor azob yubordi. Oyatlarda shunday deyilgan: "Shunda bog'ning ustiga Rabbingizdan bir ofat tushdi, u uxlab yotganlarida hammasini supurib ketdi, shuning uchun bog' tong otganda qorong'i va xarob bo'lgan joy kabi bo'ldi, uning mevalari yig'ib olingan edi. Tong yorishganda ular bir-birlariga chaqirib: 'Agar mevalarni yig'moqchi bo'lsangiz, ekinzorga erta kelinglar', deyishdi. Shunda ular pastroq ovozda sirlashib yo'lga chiqdilar: 'Bugun bog'ga biror miskin ham kirib olmasin', deb. Ular o'z qat'iy niyatlari bilan erta tongda yo'lga chiqdilar. Lekin bog'ni ko'rgach: 'Albatta, biz adashgan ekanmiz', dedilar. Yo'q, biz mehnatimiz mevasidan mahrum qilindik. Ulardan eng to'g'risi bo'lgan biri dedi: 'Men sizlarga aytmaganmidim, nega Allohni poklamaysizlar?' Ular dedilar: 'Rabbimiz poklansin, albatta biz zolim bo'lgan ekanmiz'. Keyin ular bir-birlarini malomat qilishga tushdilar. Dedilar: 'Voy bizga, albatta biz haddan oshgan ekanmiz. Ehtimol Rabbimiz bu bog'dan yaxshiroq bog'ni bizga almashtirib bergay, chunki biz Unga tavba qilamiz'. Dunyodagi azob shunday, ammo agar bilsalar, oxiratdagi azob undan ham kattadir."11

God says: "Every soul will be held in pledge for its deeds except the companions of the right hand they will be in gardens of delight. They will question each other and ask of the sinners, 'What led you into hellfire?' They will say, 'we were not of those who prayed, nor were we of those who fed the indigent, but we used to talk vanities with vain talkers and we used to deny the day of judgment.10 Similar to feeding the poor is clothing, sheltering, and providing necessities for them. In sura al Qalam, God tells the story of those who owned a garden and collected its fruits at night in order to prevent the poor and needy that come on harvest day from taking some charity. Because of that God sent to them a quick punishment. The verses read: "Then there came on the gardens a visitation from thy Lord which swept away all while they were asleep so the garden became by morning like a dark and desolate spot whose fruits had been gathered. As the morning broke, they called out one to another, 'Go ye to your tilthe be times in the morning if ye would gather the fruits', so they departed conversing in secret, low tones, saying, 'let not a single indigent person break in upon you into the garden this day?', and they opened the morning strong in an unjust resolve but when they saw the garden they said we have surely lost our way. Indeed we are shut out of the fruits of our labor. Said one of them, more just than the rest, 'Did I not say to you why not glorify God?' They said, "Glory to our Lord, verily we have been doing wrong.' Then they turned one against another in reproach. They said, 'Alas for us we have indeed transgressed. It may be that our Lord will give us in exchange a better garden than this for we do turn to Him in repentance.' Such is the punishment in this life, but greater is the punishment in the hereafter if only they knew."11

Makka oyatlari muhtojlarga rahm-shafqat qilishga chaqirish, ularga yordam berish va ehtiyojlarini qondirishni targ'ib qilish, ularga nisbatan befarq bo'lish yoki qo'pol munosabatda bo'lishning qo'rqinchli oqibatlarini ogohlantirish bilan yakunlanmagan. Makka oyatlari bundan ham ileriga borib, har bir mo'minning zimmasida muhtojga nisbatan burch borligini, ya'ni mo'minlar boshqalarni kambag'allarga yordam berishga undashlari lozimligini belgilagan. Qur'on boshqalarni muhtojlarga yordam berishga da'vat etishdan o'zini tiyishni Allohga kufr keltirish bilan bog'liq xususiyat deb hisoblagan; bunday kishi uchun Oxiratda Uning g'azabi va jazosi bo'lishi nazarda tutilgan. God (s)

The Makkan verses did not concluded by calling for mercy on the indigents, encouraging and providing for their needs, and making it fearful to neglect or be harsh to them. The Makkan verses went farther, in considering that on each believer there is a duty to the indigent, i.e., believers should urge others to help the poor. The Qur'an considered abstention from encouraging others to aid the needy a feature related to disbelief in God, that implicates His resentmen and punishment in the Hereafter. God (s)

Qur'on surasi al-Haqqah'da shunday deyiladi: "Va amali daftari chap qo'lidan berilgan kishi aytadi: "Ey afsus, menga amal daftarim berilmaganida edi va hisobim nima ekanini bilmaganimda edi! Ey afsus, o'lim meni tugatganida edi! Mening mol-mulkim menga foyda bermadi, hokimiyatim ham menden ketdi"."12 So'ng olam Rabbi bo'lgan Alloh emas, balki God jazoga loyiq bo'lganlarga adolatli hukmini beradi: "Uni tutib oling-da, bo'yniga bo'yinturuq solib, so'ng olovga tashlang! Keyin uni yetmish zirolik zanjirga bog'lang!"12 Uning guvohlar oldida azob va xorlikka duchor bo'lishining sababi: "Bu kishi ulug' God'ga iymon keltirmas va miskinni ovqatlantirishga targ'ib qilmas edi"12. Miskinni ovqatlantirishga targ'ib qilmaganlarni shunchalik qattiq jazo kutayotganini va'da qilgan bu oyatlar sahobiy Abu ad-Darda'ni shunchalik ta'sirlantirdiki, u xotiniga dedi: "Ey Ummu ad-Darda'! God jahannam yaratilganidan beri alangali olovda qaynayotgan bir zanjirga ega, u odamlarning bo'yniga solinmaguncha shu yerda qoladi. God bizni uning yarmi azobidan, ulug' God'ga iymon keltirishimiz bilan xalos qildi. Shunday ekan, ey Ummu ad-Darda', kambag'alni ovqatlantirishga targ'ib qil" (yuqoridagi oyatda zikr qilingan boshqa shartni bajarish uchun)."13 Qur'ondan oldin dunyo hech qachon kambag'alga g'amxo'rlik qilishga targ'ib qilmaslikni shunday gunoh deb hisoblaydigan kitobni ko'rmagan, bu gunoh qilgan kishini do'zaxga olib borishi mumkin. Al-Fajr surasida God pre-Islom davrining, Ibrohim dinining qoldiqlariga yopishib, o'zlari Ulug' God'ga yaqinlashtiradigan din ega deb da'vo qilayotgan odamlar haqida aytadi: "Yo'q! Balki siz yetimlarni hurmat qilmaysiz va miskinni ovqatlantirishga bir-biringizni targ'ib qilmaysiz"

Zoriyot surasida Alloh taolo haqiqiy mo'minlarni, ya'ni jannat bog'lariga loyiq bo'lgan kishilarni zikr qiladi. Ularning eng yaqqol belgilaridan biri: "Ularning mollarida so'raydigan va mahrum qolgan kishining haqqi bor"20. O'zining mol-mulki, daromad topish vositasi yoki tirikchilik kasbi bo'lmagan kishining ham haqqi bor. Ana shu haqiqiy mo'minlar o'z mol-mulklari faqat o'zlari uchun emasligini anglab yetgan. Ular mollarining bir qismi aslida muhtojlarga tegishli ekanini tushunganlar. Bu haqq xayriya tarzida, kibr bilan berilgan sadaqa emas, balki aniq bir huquq sifatida beriladi: oluvchi tomonida xorlik yo'q, beruvchi tomonida takabburlik yo'q. Ma'orij surasida esa xuddi shu tavsif, tasvirlangan holatda biroz boshqacha shaklda takrorlanadi. Bu mo'minlarning iymon va axloq kuchi bilan insoniy zaifliklarni yengib o'tgan sifatlari haqida kelgan: "Albatta, inson sabrsiz qilib yaratilgan: unga yomonlik yetsa, noliydi, yaxshilik yetsa, baxil bo'ladi. Faqat namozga sadoqatli bo'lganlar bundan mustasno. Ular namozlarini doimiy ado etadilar, mollarida so'raydigan va mahrum qolgan kishi uchun ma'lum bir haqq bor"21. Bu oyatda ularning mollaridagi huquq ma'lum va belgilangan deb ta'riflanadi. Shu sababli ba'zi olimlar bu oyat zakotga ishora qiladi, chunki zakot boylarning mol-mulkidagi ma'lum va belgilangan haqq hisoblanadi. Biroq ma'lumki, bu sura Makkada nozil bo'lgan, zakot esa Shariatda belgilangan tartibda Madinada farz qilingan, buni keyinroq ko'ramiz. Shuning uchun bu ma'lum va belgilangan haqq mo'minlarning o'zlari mollaridan ajratib qo'ygan, so'raydigan va mahrum qolgan kishiga berilishi uchun ajratilgan qismdan boshqa narsa bo'lishi mumkin emas edi.22 Demak, bu haqq bilan zakot o'rtasidagi farq shundaki, bu haqq mo'minlarning o'zlari belgilagan va o'z xatti-harakatlari bilan ajratib qo'ygan ulushdir, zakot esa Shariat tomonidan belgilanadi va aniqlanadi. Сураи Исро'да Аллоҳ таоло айтади: «Қариндошга, мискинга ва йўлдан қолганга ҳақини бер ва исроф қилма, исроф қилиш билан мол-дунёни совурма»23. Ар-Рум сурасида эса: «Қариндошга, мискинга ва йўлчига ҳаққини бер. Бу Аллоҳнинг розилигини истаганлар учун яхшидир»24. Бу оятлар Қуръон мусулмонлар қалбида Маккада нозил бўлган даврдан бошлаб, қариндош ва муҳтожларнинг мўминнинг молида аниқ белгиланган ҳаққи борлигини сингдирганини кўрсатади. Бу оддий ихтиёрий садақа эмаски, хоҳласа берадию, хоҳласа бермайди.

In sura al Dhariyat, God mentions sincere believers that deserve the gardens of heaven. One of their most obvious characteristics is "in their wealth there is a right for he who asks and he who is deprived."20 He who has no wealth of his own, nor means of earning, nor a profession to live on, has also a right. Those sincere believers have realized that their wealth is not only for their own use. They have realized that part of it belongs, in fact to the needy, not as a charitable gift given with condescendence but as a clear-cut right, without humbleness on the part of the receiver or pride on the part of the payer. In sura al Ma'arij, this same characterization is repeated with a slight difference in the scene pictured. It came with reference to the characters of the believers who have overcome by the strength of their faith and sense of ethics, the weakness of the human being, "Truly, man was created very impatient, fretful when evil touches him and niggardly when good reaches him. Not so those devoted to prayer, those who remain steadfast in their prayer, and in whose wealth is a recognized right for the needy who asks and he who is prevented."21 Here the right on their wealth is described as recognized and well-defined. This led some scholars to state that this verse refers to zakah because it is the recognized, well-defined right on the wealth of the rich. It is known however that this sura is Makkan while zakah as defined in Shari'ah was prescribed in Madinah, as we shall see later. This recognized and well-defined right could not be anything except a part put aside by the believers out of their wealth to be given to he who asks and to the deprived.22 The difference therefore, between this right and zakah is that this is a portion determined by the believers themselves and put aside by their own action, while zakah is defined and determined by Shari'ah. In Suras al 'Isra God says "And render to the kindred their due rights and also to those in want and to the wayfarer but squander not your wealth in the manner of a spendthrift."23 And in al Rum "so give what is due to kindred, the needy and the wayfarer. that is best for those who seek the continence of God."24 By these statements Qur'an instilled in the being of Muslims as early as the Makkan period that kindred and those who are in need have well-defined rights on the believer's funds. It is not a mere voluntary charity which he can pay or refrain from paying according to whim.

Qur'onning An'om surasida Alloh taolo shunday deydi: "Ana u zot shoxlari ko'tarilgan va ko'tarilmagan bog'lar, xurmo daraxtlari va turli mevali ekinlar, zaytun va anor yaratdi. Ular bir-biriga o'xshash va bir-biridan farqli bo'lib, mevasidan yenglar, hosil yig'ilgan kuni esa unga lozim bo'lgan haqini bering, lekin isrof qilmang, chunki Alloh isrof qiluvchilarni sevmaydi."25 God o'z bandalariga diqqatini qaratib, yer mahsulotlarida belgilangan haq borligini bildiradi. Bu haq hosil yig'ilgan kuni berilishi lozim.

In sura al An'am God said, "It is He who produceth gardens with trellises and without, and palm-trees and tilth with produce of all kinds, and olives and pomegranates similar in kind and different in variety, eat of their fruit in their season but render the dues that are proper on the day the harvest is gathered but waste not by excess for God loves not the waster."25 God brings to the attention of His servants that there is a prescribed right on the fruits of earth. This right should be paid on the day of harvest.

Sa'id bin Jubair noted that "before zakah was revealed, a person was required to give out of the crops to orphans and indigents." This is a right that is not determined to be one-tenth or one half of a tenth. It is left to the sincerity of the farmer, and according to the need of the indigents. Later in Madinah the Messenger of God ﷺ determined the rate of this right by making it one-tenth or one half of a tenth on crops that are in excess of five wasq. Some commentators found in this action of the Prophet ﷺ an explanation of the dues on crops and fruit as we shall discuss later in this book.

Sa'id bin Jubair noted that "before zakah was revealed, a person was required to give out of the crops to orphans and indigents." This is a right that is not determined to be one-tenth or one half of a tenth. It is left to the sincerity of the farmer, and according to the need of the indigents. Later in Madinah the Messenger of God, (p), determined the rate of this right by making it one-tenth or one half of a tenth on crops that are in excess of five wasq. Some commentators found in this action of the Prophet an explanation of the dues on crops and fruit as we shall discuss later in this book.

Makkoda kambag'allar va muhtojlarga tegishli haqni ajratib, ularni jamiyatda e'tibordan chetda qoldirmaslik uchun mol-mulkda ularga belgilangan huquq berilishiga oid ko'plab misollar bor. Bunga zakot beruvchilarni maqtash va uni ado etmaganlarni qoralashdagi oyatlar qo'shiladi. Sura ar-Rum'da esa Alloh ribo (foiz) ta'sirini bilan zakot ta'sirini qiyoslaydi: ribo ko'rinishda boylikni ko'paytirgandek bo'lsa-da, aslida uni kamaytiradi, zakot esa ko'rinishda mol-mulkni kamaytirgandek bo'lsa-da, aslida uni eng yaxshi o'stiradi.

There are many examples of the provision of the Makkan verses for the poor and destitute in assigning them a recognized right on funds so they may not be lost in the Muslim community. This was crowned by verses offering praise for those who pay it, and vituperation for those who neglect it. In sura al Rum, God holds a comparison between the effect of riba, which seems to increase wealth while it in fact shrinks it, and the effect of zakah which seems to reduce wealth while it in fact, makes It grow best.

Xudo aytadi: "Demak, qarindoshga, miskinga va yo'lovchiga haqqini ber. Bu Xudoning roziligini izlaganlar uchun eng yaxshisidir va aynan ular najot topguvchilardir. Odamlarning mol-mulkini ko'paytirish uchun berilgan ribo Xudo huzurida ko'paymaydi. Xudoning roziligini izlab zakot sifatida berganingiz esa ko'payadi, aynan ular mukofotni ko'paytirib oladilar."26

God says, "So give what is due to kindred, the needy, and the wayfarer. That is best for those who seek the countenance of God and it is they who will prosper. That which you lend in riba for increase throughout the poverty of other people will have no increase with God but that which you lay out for zakah, seeking the countenance of God, will increase, it is they who will get the recompense multiplied."26

Sura an-Naml boshida Alloh ... bu so'zlarni "Alloh" deb emas, "Xudo" (God) deb tarjima qilishim kerak. Qoidaga ko'ra: "God" — Xudo. Qur'on ayatlari { } ichida bo'lmagani uchun, bu yerda ayat matnlari ham tarjima qilinadi. Xudo Naml surasining boshida o'zi Kitobini hidoyat va xushxabar qilib bergan mo'minlarni shunday ta'riflaydi: "namozni to'kis ado etadigan, zakot beradigan va oxiratga to'la ishonch bilan qaraydiganlar."27 Namozni o'rnatish bilan zakotni berishning bir-biriga bog'lanishida, bu yerda nazarda tutilgan narsa mol-mulkdagi belgilangan zakot ekanligiga aniq ishora bor. Luqmon surasining boshida Xudo shunday deydi: "Kitob — ezgulik qiluvchilar uchun hidoyat va rahmatdir. Ular namozni to'kis ado etadilar, zakot beradilar va qalblarida oxirat haqidagi ishonch bor."28 Mu'minun surasida esa U mo'minlarni "zakot ado etuvchilar" deb ta'riflaydi.

Makkiy oyatlarda zikr qilingan zakot dastlab ixtiyoriy infoqlar tarzida, umumiy shaklda edi. U hozir biz bilgan aniq ta'riflarga ega bo'lmagan, to Madinada farz qilinguniga qadar, qachonki nisob, to'lov miqdori va zakot tortiladigan mollar belgilangan paytgacha. Aynan o'sha paytda zakot yig'uvchilar va taqsimlovchilar yuborilib, barcha musulmonlar tekshirilib, zakot yig'ilib, uni taqsim qilish boshlandi hamda davlat zakotni institut sifatida o'z zimmasiga oldi. Makkada zakot shaxslarning imoniga va birodarlik hissiyotlariga topshirilgan edi, to'lanadigan miqdor esa belgilanmagan edi.

The zakah which is mentioned in Makkan verses was in the general form of voluntary payments. It did not take the specific definitions as we know it now until it was prescribed in Medina when the rates, minimum exempt, and funds subject to zakah were determined. That is when zakah collectors and distributors were sent to survey all Muslims and to collect zakah and distribute it, and when the state became responsible for zakah as an institution. In Makkah zakah was left to the faith and the brotherly feelings of individuals, and the amount that was to be paid was not determined.

Ba'zi olimlar Makka oyatlaridagi "muhtojning haqi", "so'raganning va mahrum qolganning haqi", "ma'lum haq" kabi Qur'on iboralaridan shunday xulosa chiqaradilar: Makkada zakot miqdorini musulmonlarning mollari bo'yicha belgilash Payg'ambarga ﷺ havola qilingan edi. Ammo bunday xulosani Payg'ambarning ﷺ shunday qilganini bildiruvchi hech bir rivoyat tasdiqlamaydi, aksincha, unga zid rivoyatlar mavjud.

Some scholars infer from the Qura'nic terms of the Makkan verses like: "destitute's rights", "right for he who asks and he who is deprived", "a recognized right", that in Makkah it was left to the Prophet, (p) to determine the amounts of zakah on the funds of Muslims.36 But such inference is not supported by any reports that the Prophet did so, while there are reports to the contrary.

Görinishicha, Makkada alohida qat'iy qaror qabul qilish zarurati bo'lmagan, chunki o'sha paytda ta'qib qilinayotgan musulmonlar o'zlarida bor narsani, shu jumladan o'z hayotlarini ham qurbon qilayotgan edilar.

It seems that in Makkah there was no need for any specific determination because persecuted Muslims were then sacrificing all they had including their own lives.

Biroq, ba'zi sharh yozuvchilarining aytishicha, miqdorlarni zakot to'lovchilarning o'zi belgilashi mumkin. Al-Hofiz Ibn Kasir "Al-Mu'minun" surasining tafsirida zakot beruvchilar haqida shunday deydi: "Ko'pchilikning fikri shuki, bu yerda mol zakoti nazarda tutilgan, garchi oyat Makkada nozil bo'lgan bo'lsa-da, zakot Madinada, Hijratning ikkinchi yilida farz qilingan." Ko'rinishidan, Hijratning ikkinchi yilida zakot o'zining aniq shakli bilan, ya'ni foizlar va nisob miqdori bilan farz qilingan, zakotning asosiy tamoyili esa Makkada, "Al-An'om" surasidagi oyatda bo'lgani kabi berilgan: {va hosil yig'ilgan kuni uning haqqini bering}. Ibn Kasir ochiq ma'no deb topgan narsani yuqorida keltirilgan ko'plab oyatlar tasdiqlaydi.

Madinada musulmon jamoasi o‘z jamiyatini, siyosiy hokimiyatini va davlatini barpo etgan edi. Makkada bunday bo‘lmagan. Shu sababli islomiy talablar bu bosqichga mos yangi shakl oldi. Makkada umumiy yo‘nalishlar va maslahatlar bo‘lgan bu talablar endi aniq va belgilangan qonun-qoidalarga aylandi. Makkada bu talablarning ijrosi faqat sadoqat ruhiga tayangan bo‘lsa, endi davlat hokimiyatining kuchi ham ularning bajarilishiga tayanishi mumkin bo‘ldi. Madina davrining bu yangi xususiyatlari zakot masalasida aniq ko‘rinadi. Qonun zakot majburiy bo‘ladigan mol-mulk turlarini, uning majburiyat shartlarini, foiz va nisbatlarini, uning tushumlari sarflanadigan yo‘nalishlarini, shuningdek, zakotni tashkil etuvchi va boshqaruvchi muassasani belgilaydi.

In Madina , Muslims community had constructed their own society, political power and a state. This was not so in Makkah. Consequently, Islamic requirements took a new form that was suitable to this stage. These requirements now became specific and well-defined laws and regulations, while they were, in Makkah, general directions and advices. The authority of the state could now be counted on in the execution of these requirements, in addition to the motivation of faithfulness. The characteristics of this new Madinan era are clear in the treatment of zakah. The law determines the kinds of wealth on which zakah is required, the conditions for its obligation, its percentages and ratios, and the areas of dispersement of its receipts, as well as the institution that organizes and administers zakah.

Madinadagi suralarda zakot to'lash haqida juda aniq ko'rsatma bor, u turli uslublarda ta'kidlangan, masalan Baqara surasida: "Namozni o'qing va zakotni bering."38 Zakot haqidagi Madina oyatlari shu qadar ko'pki, ularning hammasini bu yerda sanab o'tish mumkin emas. Shuning uchun misol sifatida at-Tavba surasini tanladim, bu sura eng so'nggi vahiylardan biridir.

In Madinan suras, there is a very clear directive for the payment of zakah which is emphasized in different styles as in sura al Baqarah, "and establish prayers and practice zakah."38 Madinan verses on zakah are too numerous to list here, therefore I have selected sura al Tawbah as an example, a sura which is among the latest revelations.

A. Ushbu surraning boshida oyatlar Payg'ambar bilan tuzilgan ahdlarini buzgan kofirlar bilan urush qilish haqida so'zlaydi va shunday deydi: «Agar ular tavba qilsalar, namozni o'qisalar va zakot bersalar, ularga yo'l ochib bering, chunki Alloh} ... Corrected to follow the rules (God, not Allah; the Prophet's honorific; the verse in braces kept as text): A. Ushbu surraning boshida oyatlar Payg'ambarﷺ bilan tuzilgan ahdlarini buzgan kofirlar bilan urush qilish haqida so'zlaydi va shunday deyiladi: «Agar ular tavba qilib, namozni o'qisalar va zakot bersalar, ularga yo'l ochib bering, chunki Xudo ko'p kechiruvchi, eng rahmlidir».39

A. At the outset of this sura, the verses speak of fighting unbelievers who broke their covenants with the Prophet, stating "but if they repent and establish prayers and practice zakah, then open the way for them, for God is oft forgiving, most merciful."39

Shunday qilib, mushriklar bilan urushni to'xtatish uchun uchta shart belgilangan: Birinchidan, shirkdan tavba qilish. Bu esa, Allohdan o'zga iloh yo'qligiga va Muhammad ﷺ Allohning elchisi ekaniga guvohlik berishdir. Ikkinchidan, namozni o'qish, u imonning belgisi va Islomning eng buyuk ustunidir, musulmonlarni g'ayrimusulmonlardan ajratib turuvchi mezondir, barcha musulmonlar o'rtasidagi ruhiy rishtadir. Uchinchidan, zakot berish, u boylarning mollaridan muhtojlar uchun, butun jamoaning umumiy manfaati yo'lida farz qilingan. U barcha musulmonlar o'rtasidagi siyosiy, ijtimoiy va moliyaviy rishtadir.

Thus three conditions are set to bring an end to fighting with pagans: Firstly, repentance from paganism. This is, bearing witness that there is no deity but God and Muhammad is the messenger of God. Secondly, the establishment of prayer, which is the characteristic of faith and the greatest pillar of Islam, the criteria on that distinguishes Muslims from non-Muslims, the spiritual bond among all Muslims. Thirdly, the practice of zakah, prescribed on the funds of the rich for those who are in need, for the common benefit of the whole community. It is the political, social, and financial bond among all Muslims.

B. Yana oltita oyatdan so'ng, Alloh yana bir guruh kofirlar haqida gapiradi.

B. After another six verses, God speaks about yet another group of nonbelievers:

"Bununla birga, agar ular tavba qilsalar, namozni o'qisalar va zakotni bersalar, ular sizning diniy birodarlaringizdir. Biz bilim sohibi bo'lgan qavm uchun oyatlarni shunday batafsil bayon qilamiz." {40} Kufrdan musulmonlar jamoasiga qo'shilish, Xudoga shirk keltirishdan tavba qilmasdan, namoz o'qimasdan va zakot bermasdan amalga oshmaydi. Namoz orqali barcha musulmonlar Xudoga itoatkorlikda birlashadi, zakot orqali esa musulmonlar bir-birlariga yordam berib, ijtimoiy-iqtisodiy hamjihatlikni ta'minlaydilar. Sahobalar davridan boshlab olimlar Qur'on uslubidagi muhim jihatga e'tibor qaratganlar: zakot va namoz doimo birga zikr etiladi. Ularning biri ko'pincha ikkinchisisiz eslatilmaydi.

Qur'on, Islomning asosiy qonunlar to'plami va asosiy manbai sifatida, odatda faqat asosiy tamoyillarni beradi, mayda tafsilotlarni esa noto'g'ri tushunilish xavfi bo'lgan bir necha sohalardan tashqari keltirmaydi. Sunnat esa Qur'onning amaliy ifodasidir. U Qur'onning umumiy oyatlarini izohlaydi, ularga tafsilot beradi, ularning doirasini va xususiyatlarini belgilaydi, bularning barchasini Alloh Taolo O'z Elchisiga bergan tushuncha asosida amalga oshiradi. Alloh Taolo shunday deydi: {Biz senga ham Zikrni nozil qildik, toki odamlarga nima nozil qilingani ularga bayon qilib berasan}.59

The Qur'an, as the main charter of Islam, and its basic reference, gives usually only the main principles without minute details except in a few areas where there is fear of misconception. Sunnah is the practical manifestation of the Qur'an. It explains, gives details, provides the scope and the specifications of the general verses of the Qur'an, in accordance with the understanding given by God to His Messenger. God says, "And we have sent unto thee the message, that thou mayest explain clearly to mankind what is sent for them."59

Zakot borasida aytish kerakki, Sunnat uning farziyligini Makka davridayoq shubhasiz tasdiqlagan. Ja'far ibn Abu Tolib, muhojir musulmonlar nomidan Habashiston podshohiga Payg'ambar ﷺ haqida xabar berar ekan, dedi: "U bizga namoz o'qishni, zakot berishni va ro'za tutishni buyuradi."60 Bu umumiy tushunchalarga va aniq belgilangan farz zakotga ishora qiladi.

As far as zakah is concerned, Sunnah undeniably asserted its obligation as early as the Makkan period. Ja'far bin Abi Talib, informing the king of Ethiopia about the Prophet on behalf of the Muslim migrants, said, "And he ordains us to pray, pay zakah, and fast."60 This is a reference to the general concepts, and the specific obligated zakah.

Madinada Sunnat zakotning tafsilotlarini – uning nisobini, miqdorlarini, shartlarini, shuningdek musulmonlar hayotidagi o‘rni va ahamiyatini hamda Islomning ushbu muhim rukni ijrosiga oid amaliy misollarni bayon qilish imkoniyati ochiq edi.

In Madinah, the opportunity was open for Sunnah to give details of zakah, its minimum exempt, its ratios, its conditions and its role and importance in the life of Muslims, as well as practical examples of the execution of this major tenet of Islam.

Har biri uchun eng kam nisob va tegishli stavkalar. Sunnat zakot oluvchi toifalar tafsilotlarini ham bayon qilgan."Ushbu bo'lim zakotning belgilangan haq sifatidagi farz qilinish tarixini aniqlashga bag'ishlangan.

minimum exempt of each of them, and the applicable rates. Sunnah also gave the details of the categories that receive zakah."This section is devoted to finding out the history of the obligation of zakah as a defined due.

Biz zakotning umumiy hukmi Makkada, uning tafsilotlarini belgilamasdan farz qilinganini bilamiz. Bu men eng oqilona va maqbul deb hisoblayman, ko'plab olimlarning fikriga ko'ra, chunki buni Qur'onning ko'plab oyatlari va Payg'ambar ﷺning ko'plab hadislari ko'rsatadi. Bundan tashqari, avval ko'rsatilganidek, Madina surralari bu farzni ta'kidlagan va zakotning ba'zi ta'riflari hamda tafsilotlarini bergan.

We know that the general principle of zakah was prescribed in Makkah without determination of its details. This is what I believe most reasonable and acceptable, in accordance with many scholars, since it is indicated by many verses of the Qur'an and many sayings of the Messenger. Moreover it was shown earlier that Madinan suras emphasized this obligation and gave some of the definitions and details of zakah.

Sunnat zakot bilan bog'liq aniq belgilarni — zakot beriladigan mol-mulk turlarini, zakotning foizlarini va uni yig'ish usullarini batafsil bayon qilish vazifasini o'z zimmasiga oldi. Zakotning aynan shu ma'nodagi farz qilingan yilini aniqlash masalasining javobi Madina davriga to'g'ri keladi.

Sunnah took the task of delineating the minute specifications determining zakatable kinds of wealth, percentages of zakah, and methods of collection. The question of determining the exact year in which zakah in this specific sense was prescribed finds an answer during the Madinan period.

Hijratdan keyingi ikkinchi yilda zakot farz qilingani keng e'tirof etilgan. Aytilishicha, zakot Ramazon ro'zasi farz qilinishidan oldin farz qilingan. Nawawiy buni o'zining "al-Ravda" kitobidagi siyar (siyrat) bobida ta'kidlagan.

It is overwhelmingly recognized that zakah was made compulsory in the second year after migration. It is said that zakah was prescribed before the fasting of Ramadan was prescribed. Nawawi pointed this out in the chapter on siyar (autobiography) of his book al Rawdah.

Boshqa tomondan, Ahmad ibn Xuzaymah, an-Nasoiy, Ibn Mojah va al-Hokim Qays ibn Sa'd ibn Ubodadan sahih rivoyat qilganki, u shunday degan: "Alloh elchisi ﷺ zakot farz qilinishidan oldin bizga fitr sadaqasini berishni buyurdilar. Keyinroq zakot farzi nozil bo'ldi." Al-Hofiz bu rivoyatning isnodi to'g'ri ekanini aytgan. Bu so'z fitr sadaqasining farzligi oddiy zakotning farzligidan oldin bo'lganini ko'rsatadi. Demak, fitr sadaqasi Ramazon ro'zasidan keyin farz bo'lgan bo'lishi kerak. Ramazon ro'zasining Hijratdan keyin farz qilinganiga esa hech kim qarshilik qilmaydi, chunki uni bayon qiluvchi oyat shubhasiz Madinada nozil bo'lgan. Ibn al-Asir o'zining "Tarix"ida zakot Hijratning to'qqizinchi yilida farz qilinganini zikr qiladi. Bazilarining fikricha, buni Sa'laba ibn Hotib rivoyati ham tasdiqlaydi. Unda aytilishicha: "Sadaqa oyati nozil bo'lganda, Nabiy ﷺ Sa'labadan zakot yig'ish uchun bir xodimni yubordilar. U javob berdi: "Bu, ko'rinishidan, jizya yoki jizyaning singlisidan boshqa narsa emas." Jizya Hijratning to'qqizinchi yilida farz qilingan, demak zakot ham o'sha atrofda bo'lishi kerak. "Fath al-Bariy" muallifi esa: "Bu so'z zaif bo'lib, dalil sifatida turolmaydi", degan.