Barcha rivoyatlar va hukmlarning tarixiy rivojlanishidan shu narsa ayon bo'ladiki, islomiy farzlar ichida birinchi bo'lib besh vaqt namoz farz qilingan. Bu Mi'raj kechasida Makkada sodir bo'lgan. Ro'za hijratdan keyingi ikkinchi yilda farz qilingan. Keyin ro'za ichganning poklanishi uchun va Ro'za hayit kunida muhtojlarga xursandchilik keltirish maqsadida fitr sadaqasi ham farz qilingan. Mol-mulk zakoti esa keyinroq farz qilingan. Biroq zakot aynan qaysi yilda farz qilinganini aniq ko'rsatadigan qat'iy dalilni topish juda qiyin. Hofiz Ibn Hajarning fikricha, Dammam ibn Sa'labaning hadisi zakotning hijratning beshinchi yiliga kelib allaqachon farz etilganini ko'rsatadi.

It seems to be evident from all the sayings together and from the historical development of the legislation on Islamic obligations that the five prayer were the first to be made obligatory. That happened in Makkah on the night of Ascendance, fasting was obligated in the second year after migration, then zakah on fast-breaking was also obligated as a purification for the person who fasts and to bring happiness to the indigent on the Day of the Feast: zakah on wealth was made compulsory later on. But it is very difficult to find decisive evidence that tells the exact year of its obligation, although the saying of Dammam bin Tha'labah indicates that zakah has already been obligated by the year five of hijrah according to al Hafiz Ibn Hajar.

Ibn Muflih al-Furu' da al-Walibiy ning Ibn 'Abbosdan rivoyat qilgan xabarini keltirgan: Alloh Taolo O'z Payg'ambarini (ﷺ) "Allohdan boshqa iloh yo'q" degan guvohlik bilan yubordi. Ular buni qabul qilganlarida, ularga namoz farz qilindi. Qabul qilganlaridan so'ng, ularga ro'za qo'shildi. Qabul qilganlaridan so'ng, ularga zakot qo'shildi. Qabul qilganlarida, ularga haj qo'shildi. Buni qabul qilganlarida esa, ularga jihod qo'shildi va shu tariqa din komil va mukammal bo'ldi.

Ibn Muflih mentioned in al Furu' the report of al Walibi from Ibn 'Abbas that: God has sent his Prophet (p) with the testimony that there is no diety but God. When they accepted, they were increased the prayer. When they accepted, fasting was added. After they accepted, zakah was added. When they accepted, hajj was added. And when they accepted that, then jihad was added, and thus the religion was perfect and completed.

U'ni ham keltirib aytdi: {Bugun sizlar uchun dinigizni kamolga yetkazdim, sizlarga ne'matimni to' liq qildim va sizlar uchun Islomni din sifatida tanladim...}65 Bu Ibn 'Aqilning al-Vadih kitobidagi so'zlariga mos keladi, ya'ni zakot ro'zadan keyin farz qilingan.66

And he quoted, "This day have I perfected your religion for you, completed my favor upon you and have chosen for you Islam as your religion...,65 This is consistent with what Ibn 'Aqil said in al Wadih, i.e. zakah was prescribed after fasting.66

Payg'ambar ﷺ Madinada zakotning farzligini tasdiqladi. U zakotning ahamiyatini va dindagi o'rnini, uni asosiy ustunlardan biri sifatida, e'lon qildi. Uni ado etishga undadi va uning to'lashdan bosh tortishdan qat'iy ogohlantirdi. Bularning hammasi ko'plab hadislarda, turli uslublarda kelgan. Bu, Jabroil alayhissalom Musulmonlarga dinlarini o'rgatish uchun kelib, Payg'ambar ﷺdan odobli tarzda so'ragan mashhur hadisda ham ko'rinadi: U Payg'ambar ﷺdan so'radi

The Prophet (p) affirmed in Madinah the obligation of zakah. He pronounced its importance and rank in the religion as one of the principal pillars. He encouraged its performance, and strongly warned against rejecting its payment. All this came in many sayings and styles. We see it in the reputed saying about when Jibril came to teach Muslims their religion by politely questioning the Prophet: He asked the Prophet (p)

"Islom nima?" deb so'radi Payg'ambar (ﷺ) va javob berdi: "Islom – Allohdan boshqa iloh yo'qligiga va Muhammad Allohning elchisi ekaniga guvohlik berish, namozni barpo etish, zakot berish, Ramazon oyida ro'za tutish va agar qodir bo'lsangiz, Uyga haj qilishdir." (Muttafaqun alayh)* Ibn Umar rivoyat qilgan mashhur hadisda aytilgan: "Islom besh narsa ustiga qurilgan: Allohdan boshqa iloh yo'qligiga va Muhammad Allohning elchisi ekaniga guvohlik berish, namozni barpo etish, zakot berish, Ramazon ro'zasini tutish va unga yetishish qodir bo'lgan kishi uchun Allohning Uyiga haj qilish" (Muttafaqun alayh). Ushbu ikki hadisda va boshqa ko'plab hadislarda Elchi (ﷺ)

"What is Islam? The Prophet (p), answered, "Islam is to testify that there is no diety but God and Muhammad is the messenger of God. to establish prayer, perform zakah, fast Ramadan, and make pilgrimage to the House if you can go there." (Agreed upon)* In the famous saying narrated by Ibn 'Umar, "Islam is founded on five: giving witness that there is no diety but God and Muhammad is the messenger of God, establishing prayer, practicing zakah, fasting Ramadan, and pilgrimage to the House of God for whoever can reach it" (Agreed upon). In these two sayings and in many others, the Messenger (p)

Islomning ustunlari beshta ekanligi bayon qilingan, ulardan zakot uchinchisidir. Zakot Qur'onda ham, Sunnatda ham Islomning uchinchi ustuni sifatida belgilangan bo'lib, u bo'lmasa Islom binosi turmaydi.

declared that the pillars of Islam are five, among them zakah is the third. Zakah is declared as the third pillar in Sunnah as well as in Qur'an, without which the structure of Islam does not stand.

Ba'zi hadislarda Payg'ambar ﷺ bu rukunlarning faqat ba'zilarini zikr qilgan, lekin u doim namoz va zakotni chaqirgan va ahd olgan narsalarining eng oldida qo'ygan.

In some sayings the Prophet (p) only mentioned some of those pillars, but he always mentions prayer and zakah in the forefront of what he calls for and takes covenant on.

Bir qancha hadislarda Payg'ambar ﷺ zakot berishni rad etuvchilarga qilgan ogohlantirishi zikr etilgan. Oxiratdagi og'ir azob haqidagi ogohlantirish uyg'onmagan qalblarni uyg'otish va baxil nafslarni qo'rquv hamda rag'batlantirish orqali zakot berishga undash uchundir. Agar ular bu farzni uyg'ongan vijdon bilan ado etmasalar, zakotni yig'ish uchun davlatning qudrati va hokimiyati ishlatiladi.

Several sayings mention the warning the Messenger (p) gave to those who reject the payment of zakah. Warning of severe punishment in the hereafter is aimed at awakening dormant hearts and shaking miserly souls to give by both positive encouragement and fear of punishment. If they do not perform this duty with awakened consciouses, the power and authority of the state is used to collect zakah.

Buxoriy Abu Hurayradan rivoyat qiladi: "Allohning Elchisi ﷺ aytdilar: "Kimga Alloh mol-dunyo bersa-yu, lekin uning zakotini bermasa, qiyomat kuni o'sha mol-dunyo uning uchun katta, kal ilon shaklida keltiriladi, uning ikki shoxi bo'ladi. Ilon uni o'rab olib, kun bo'yi siqadi, so'ngra uning lablaridan ushlab: "Men sening boyligingman, sen yig'ib qo'ygan xazinangman", deydi". Shundan so'ng Payg'ambar ﷺ quyidagi oyatni o'qidilar: {Alloh o'z fazlidan ularga bergan narsada xasislik qiladiganlar, bu ularga yaxshi, deb o'ylamasinlar. Yo'q, bu ular uchun yomondir. Xasislik qilgan narsalari qiyomat kuni bo'yinlariga halqa bo'lib osiladi}.70 Boshqa bir hadisda Muslim rivoyat qiladi: Payg'ambar ﷺ aytdilar: "Kimda oltin va kumush bo'lsa-yu, ularning haqqini bermasa, qiyomat kuni u uchun do'zax olovida qizdirilgan plitalar tayyorlanadi. Ular bilan uning peshonasi, orqasi va yonlari dog'lanadi. Bu kun ellik ming yil davom etadigan kun bo'lib, barcha odamlar o'rtasida hukm chiqarilguncha shunday bo'ladi, so'ngra uning yo'li jannatga yoki do'zaxga ko'rsatiladi. Kimda sigir yoki qo'y-echki bo'lsa-yu, ularning haqqini bermasa, qiyomat kuni ular keltiriladi va uni tuyoqlari bilan depsaydilar hamda shoxlari bilan sanchadilar. Oxirgisi uni tugatganda, yana birinchisi qaytarib keltiriladi va Alloh o'z bandalari o'rtasida hukm chiqarguncha shu azob davom etadi, bu sizlarning hisobingiz bilan ellik ming yil bo'lgan kunda sodir bo'ladi. So'ngra uning yo'li jannatga yoki do'zaxga ko'rsatiladi".

Bukhari reported from Abu Hurairah, "The messenger of God, (p) said: "He who is given wealth by God but he does not pay its zakah, that wealth is made for him, on the Day of Judgment, the form of a huge bald serpent with two horns, encircling that person and squeezing him all day, then holding him by lips telling him, 'I am your wealth, your treasure that you hoarded'. Then the Prophet quoted the verse, 'and let not those who covetously withhold the gift that God hath given them of His grace, think that it is good for them. Nay, it will be the worse for them. Soon shall the things which they covetously withheld be tied to their necks like a collar on the Day of Judgment'.70 In another saying, Muslim reports that the Prophet (p) said: "He who owns gold and silver and does not pay the dues on them they will be made, on the Day of Judgment, like sheets heated by the fire of Hell. His front, back and sides will be ironed with these sheets on a day which is as long as fifty thousand years, until judgment is given to all human beings and he will be shown his way to the Garden or to the Fire. He who owns cattle or sheep and does not give their dues, they will be brought on the Day of Resurrection to stamp an him with their hoofs and pinch him with their horns. When the last one finishes with him the first will be brought again to continue that stamping and pinching until God gives judgment to all his servants, on a day that is as long as fifty thousand years of yours. Then he will be shown his way to the Garden or to the Fire."

Sunnat zakot to'lamaydigan kishilarni faqat oxiratdagi azob bilan ogohlantirib qo'ymagan, balki ularni bu dunyoda ham ogohlantirgan: Alloh tomonidan ofatlar, ocharchilik yoki qurg'oqchilik bilan jazolanish va davlat tomonidan jarima bilan jazolanish haqida. Bir hadisda aytilgan: "Zakot bermaydigan biror xalq yo'qki, Alloh ularni ofatlar, ocharchilik yoki qurg'oqchilik orqali azoblamasin"71. Boshqa bir so'zda: "Mol-mulkining zakotini bermaydigan har bir xalqdan, hayvonlar va chorva mollaridan tashqari, osmondan yomg'ir to'xtatiladi"72. Yana: "Zakot biror miqdordagi mol-mulk bilan aralashsa, uni albatta buzib, chiritmasdan qolmaydi"73. Al-Mundiriyning fikricha, bu hadisning ikki ma'nosi bor: birinchidan, belgilangan zakot berilmasa, bu mol-mulkning halok bo'lishiga sabab bo'ladi. Bu ma'noni yana bir hadis tasdiqlaydi: "Yer yoki dengizda biror mol-mulk halok bo'lsa, bunga sabab uning zakoti berilmaganidir"74. Ikkinchidan, agar kishi zakotga haqli bo'lmagan holda zakot oluvchi sifatida uni olib, o'z mol-mulki bilan aralashtirsa, bu uning butun mol-mulkining chirishiga sabab bo'ladi, bu Imom Ahmadning fikridir.75

The Sunnah did not merely threaten of punishment in the Hereafter for those who do not pay zakah, but went on to warn them of a punishment in this life, punishment from God and a penalty from the State. A hadith states, "There is no people, who do not pay zakah, left without being made to suffer by God through disasters, or famine or drought."71 In another saying, "Any people who do not pay zakah on their wealth, verily they will be prevented rain from sky except for animals and livestock."72 And also, "Zakah is never intermingled with any amount of wealth without destroying and rotting it."73 This saying has two meanings according to al Mundhiri: Firstly, that whenever due zakah is not paid it will be a cause for ruining that wealth. This meaning is upheld by another hadith that states "Whenever any amount of wealth is destroyed in the land or in the sea it could be because its zakah was not paid."74 Secondly, if a person who takes zakah as recipient without deserving that zakah and mixes it with his wealth, that will be a reason for rotting all his wealth, according to Imam Ahmad.75

Payg'ambar (ﷺ) shunday deganlar: "Kim uni Allohdan ajr umid qilib bersa, ajriga erishadi; kim uni berishdan bosh tortsa, biz uni, mol-mulkining yarmi bilan birga olamiz — Rabbimiz bergan vakolat bilan. Muhammad (ﷺ) oilasiga uning hech qanday mahsulotidan hech narsa olish halol emas."76 Bu hadisda bir nechta muhim tamoyillar mavjud.

The legal penalty is mentioned by the Prophet, (p): "He who pays it seeking the reward from God will be rewarded and he who refuses to pay it, we shall take it from him, along with half of his wealth, and by the authority given to us by our Lord. The clan of Muhammad are not allowed to take anything of its proceeds."76 This saying includes a few important principles.

Avvalo, zakot asosan mo'min kishining samimiyati bilan, Xudoni rozi qilish va Undan savob umid qilish uchun beriladi, chunki musulmon zakot berish orqali Xudoga ibodat qilishga buyurilgan.

Firstly, zakah is, in principal, paid out of sincerity on the part of the believer for the sake of pleasing God and seeking reward from Him, since a Muslim is ordained to worship God by paying zakah.

Ikkinchidan, o'zining xasisligi ustun kelib, zakot to'lashdan bosh tortgan kishi ham baribir undan to'lov olinmay qolmaydi. Zakot davlatning huquqni muhofaza qilish kuchi bilan qo'llab-quvvatlanadigan huquqiy institutdir. Davlat jazoga qo'shimcha ravishda zakotni undirish uchun o'z vakolatidan foydalanishi kerak (xazina yig'uvchining mol-mulkining yarmiga teng miqdorda).

Secondly, He who is overcome by his miserliness and refuses to pay zakah is not left without payment being extracted from him anyway. Zakah is a legal institution that is supported by the law-enforcement power of the state. The state must use its authority to collect zakah in addition to the penalty, (equal to half the wealth of the hoarder)

...Alloh va Uning Elchisi tomonidan belgilangan. Ba'zilar bu jazo faqat Islomning boshida joriy etilgan, keyinroq esa bekor qilingan, deb aytadilar.77 Bu bekor qilinganligini tasdiqlovchi hech qanday dalil yo'q va menimcha, davlat bu jazoni Islomning bu ko'rsatmasidan suiiste'mol qilishning oldini olish maqsadida qo'llashi mumkin.

imposed by God and His Messenger. Some say that this penalty was levied only at the beginning of Islam but was annuled later.77 There is no evidence whatsoever of this annulment and I feel that the state can impose this penalty in order to prevent people from abusing this tenet of Islam.

Zakotni to'lashdan bosh tortganlar yuqorida aytilganidek jarimaga tortiladi. Ammo agar bir guruh odamlar zakotni jamoa bo'lib to'lashdan bosh tortsa, bu guruhga qarshi Islom davlati urush olib borishi kerak, chunki bu davlatga va Islomga qarshi isyon hisoblanadi. Urush, ma'lumki, qon to'kish va mol-mulkning vayron bo'lishini nazarda tutadi, Islom esa bundan qochishni maqsad qiladi. Biroq urush yer yuzida adolatni o'rnatish uchun olib borilganda qonuniy va ruxsat etilgan bo'ladi. Zakotni rad etuvchilar esa Islomning asosiy rukni bo'lmish bu amalni inkor etib, Xudo va Uning elchisiga qarshi isyon e'lon qilganliklari sababli, o'z hayotlari va mol-mulklarini himoya qilish huquqini yo'qotadilar. Zakot uchun isyonchilarga qarshi urush qilish masalasi to'g'ri hadislar va sahobalarning birdek qarashi bilan tasdiqlangan. Buxoriy va Muslim Abdulloh ibn Umardan rivoyat qilganlar: Xudoning elchisi ﷺ shunday degan: "Men to'g'ri yo'lda bo'lmaganlar bilan, to ular Xudodan o'zga iloh yo'qligiga va Muhammad Xudoning elchisi ekaniga guvohlik bermaguncha, namozni o'qimaguncha va zakot bermaguncha urush qilishga buyurilganman. Agar ular shularni qilsalar, qonlari va mol-mulklari Islom qonunining huquqiy tartibi bilan bo'lmasa, himoyalangan bo'ladi, ularning hisob-kitobi esa Xudoga qoldiriladi." Ular shuningdek Abu Hurayradan rivoyat qilganlar: "Xudoning elchisi ﷺ shunday dedi: 'Men to'g'ri yo'lda bo'lmaganlar bilan, to ular Xudodan o'zga iloh yo'qligiga guvohlik berib, menga va men olib kelgan narsaga iymon keltirmaguncha urush qilishga buyurilganman. Agar ular shunday qilsalar, qonlari va mol-mulklarini himoya qilgan bo'ladilar, qonun tartibi bilan bo'lmasa, ularning hisobi Xudoga qoldiriladi'". Shunga o'xshash hadis Muslim va Nasoiy tomonidan Jobir ibn Abdullohdan ham rivoyat qilingan. Bu hadislar zakotni to'lashdan bosh tortganlar to'lamaguncha ular bilan urush qilinishi kerakligini aniq ko'rsatadi. Ehtimol, Abu Bakr va Umar zakotni rad etganlar bilan, namoz va ro'za kabi Islomning boshqa ruknlarini inkor etmasdan turib, urush qilish joizmi yo'qmi, degan bahsda bu hadislar ularga ma'lum bo'lmagan bo'lishi mumkin.80

Those who refuse to pay zakah on their wealth are fined as above. But if it so happened that a group of people refused to pay zakah collectively, that group should be fought by the Islamic government because this represents a rebellion against the state and Islam. Although fighting implies as we know, bloodshed, and destruction of property that Islam aims to avoid, but fighting becomes legitimate and permissible when it is done for the establishment of justice on earth. As for the rejecters of zakah, they have lost the respect and protection of their lives and property by declaring their rebellion against God and His apostle by rejecting this basic pillar of Islam. This matter of fighting rebels against zakah is affirmed by correct sayings and the unanimous stand of the Companions. Bukhari and Muslim reported from Abdullah bin 'Umar that the messenger of God (p) said: "I am commanded to fight unbelievers until they testify there is no diety but God and Muhammad is the messenger of God, establish prayer and practice zakah. If they do all that, their blood is protected except by the due course of Islamic law and to God is left their reckoning," They also reported from Abu Hurairah "The messenger of God (p) said, 'I am commanded to fight unbelievers until they testify there is no diety but God and believe in me and in what I brought. If they do so, then they have protected their blood and property except by due course of law, their reckoning is left to God". And a similar saying is reported by Muslim and Nasa'i from Jabir bin Abdullah.79 These sayings clearly indicate that rejecters of zakah payment must be fought until they pay. It may be that these sayings were not known to Abu Bakr and 'Umar when they argued whether it is lawful to fight those who reject zakah without denying the other pillars of Islam, such as prayer and fasting.80

Nihoyat, shuni alohida ta'kidlash lozimki, zakot Islomning ruknlaridan biri sifatida dinning zaruriy ma'lum tamoyillari jumlasidandir. U Qur'ondagi aniq oyatlar bilan farz qilingan, Payg'ambar ﷺ ning ko'plab hadislari bilan sobit bo'lgan va musulmonlarning avlodma-avlod ijmo' (yakdillik) bilan tasdiqlangan.86

It is important lastly to point out that zakah as a pillar of Islam, is among those principles that, are necessarily known to be part of religion. It was instituted by clear verses in the Qur'an by abundant sayings of the Prophet and has been affirmed by the ijma' (Unanimity) of Muslims, generation after generation.86

Biz zakotning Islomdagi ahamiyatini va uning Islom farzlari orasidagi yuksak o'rnini ko'rsatdik. Endi shuni aytish vaqti keldiki, olimlar zakotning farzligini inkor etishni kufr va Islomdan chiqish bilan teng deb belgilaganlar. Nawaviy shunday degan: "Zakotni uning farzligini inkor etgan holda bermagan kishi kofir hisoblanadi, faqat u kishi Islomga yangi kirgan bo'lsa yoki umri davomida ma'lumot manbalaridan uzoqda, masalan, yolg'iz cho'lda yashagan bo'lsa, bundan mustasno. Unda avval unga zakot farzining ahamiyati tushuntirilishi kerak. Agar u inkor etishda davom etsa, bu kufrdir, chunki zakot farzi bu dinning asosi bo'lib, usiz Islom bekor bo'ladi. Bu farzni inkor etgan kishi Allohning va Uning Elchisi{ning so'zlarini inkor etgan bo'ladi va shu sababli kofirdir." Bu hukmni Ibn Qudama va boshqa olimlar ham tasdiqlaganlar. Bu yakdil hukm bilan biz Alloh nazarida zakotni inkor etuvchi yoki uni masxara qiluvchi kishilarning egallagan past darajasini anglab olishimiz kerak.

We have shown how important zakah is in Islam and how high it is ranked among Islam's obligations, It is now time to mention that scholars have established that the denial of its obligation is equal to disbelief and apostating from Islam. Nawawi said, "Anyone who does not pay zakah on the basis of denying its obligation is considered a disbeliever except if that person is new in Islam or has lived all his or her life far from sources of information (in an isolated desert, for example). Then he or she should first be made aware of the importance of the obligation of zakah. If he or she insists on denying it, then that is disbelief, because the obligation of zakah is basic to this religion, without which Islam becomes annulled. That who denies this obligation denies the words of God and His Messenger, and therefore is a disbeliever. This ruling is also established by Ibn Qudamah and other scholars.88 With this unanimous ruling we should realize the low rank in the eyes of God those, who deny zakah or ridicule it assume.

Avvalo, Islomda zakot oddiy xayriya emas, uni insonlar o‘z yaxshi amallari sifatida ixtiyoriy ravishda bajarishlariga qoldirilmagan. U, aksincha, bu dinning muhim ustunlaridan biri, uning asosiy ibodatlaridan biri va to‘rt asosiy ibodat turining ikkinchisidir. Uni ado etmaslik adashish bilan barobardir. Uning farz ekanligini inkor etgan kishi kofir hisoblanadi. Bu farz Islomning axloqiy qadriyatlari bilan, shuningdek, Islom davlatidagi qonun kuchi bilan ta’minlangan.

Firstly, zakah in Islam is not a mere charity left to the righteousness of individuals, as part of their good deeds. It is rather an essential pillar of this religion, one of its major rituals and the second of its main four forms of worship. Not paying it is like going astray. He who denies its obligation is considered disbeliever, It is an obligation supported by the ethical values of Islam as well as by the power of law in the Islamic state.

Ikkinchidan, zakot — boylarning mol-mulkidagi kambag'allarning haqqidir. Bu haqqni mulkning haqiqiy Egasi, Alloh taolo emas, balki Xudo belgilagan, va Uning tomonidan mol-mulk ustidan nazorat berilganlarga yuklatilgan haqdir. Shunday ekan, zakot oluvchini past qilmaydi va uni kamsitmaydi, shuningdek, boylarni axloqiy yoki ijtimoiy jihatdan yuqori darajaga ko'tarmaydi.

Secondly, zakah is a right to the poor in the wealth of the rich, a right decided by the true Owner of wealth, God and imposed on those who have bean given control of that wealth by Him. Zakah thus does not humble or humiliate the receiver nor does it make the rich get a higher rank, ethically or socially.

Uchinchidan, zakot — aniq belgilangan va tan olingan farz bo‘lib, uning miqdorlari, shartlari va istisnolari musulmonlar aniq bilishlari uchun Shariat tomonidan belgilangan.

Thirdly, zakah is a recognized and defined due, determined by Shari'ah so that Muslims may know with clarity the ratios, conditions, and exemptions of this due.

To'rtinchidan, Islom davlati zakotni yig'ish va uni taqsimlash mas'uliyatini zimmasiga olgan. Bu jihatdan zakot ixtiyoriy beriladigan xayriya emas, balki yig'ilishi shart bo'lgan soliqqa o'xshaydi. Qur'oni Karimda shunday deyilgan: "Ularning mollaridan sadaqa oling", Sunnatda esa: "boylardan olinadi", deyilgan.

Fourthly, the Islamic state is charged with the responsibility of collecting zakah and distributing it. Zakah is in this respect like a tax that must be collected and not like a contribution that is granted. The Qur'an states, "Take out of their wealth sadaqah" and the Sunnah says, "to be taken from the rich".

Beshinchidan, davlat zakot to'lashdan bosh tortgan kishini jazolash huquqiga ega. Bu jazo, "uning mol-mulkining yarmi bilan birga uni olamiz", degan hadisda zikr qilinganidek, mol-mulkning yarmigacha bo'lgan jarimani o'z ichiga olishi mumkin.

Ko'rib chiqish foydali bo'lishi mumkin, G'arbda ilm egasi sifatida o'zini tutadigan ayrim kishilarning xolis bo'lmagan da'volarini, ammo har qanday ilmiy tadqiqot uchun zarur bo'lgan halollikni namoyon etmasdan turib. Shaxt "Islomiy ensiklopediya"da "Zakot" sarlavhasi ostida shunday degan:89

It may be useful to go throgh the biased claims of some who assume the position of knowledge in the West without exhibiting the necessary honesty that is required for any scientific research. Schacht said under the title 'Zakah' in the Encyclopedia of Islam,89

Payg'ambarning sunnatida zakot farz bo'lgan shunday holatlar uchraydiki, ular keyinchalik ma'lum bo'lgan zakot tizimiga mos kelmaydi. Har holda, Payg'ambar ﷺ davrida zakotning mohiyati hali noaniq bo'lib, u din tomonidan belgilangan soliqlardan biri emas edi. Shu sababli Payg'ambar ﷺ vafotidan keyin ko'plab arab qabilalari uni to'lashdan bosh tortdi. Ular Payg'ambar ﷺ bilan zakotni to'lash borasidagi ahdlari uning vafoti bilan tugagan deb hisobladilar. Ba'zi mo'minlar, jumladan, Umar ibn al-Xattob ham bu qarashni qabul qilishga moyil edilar. (358-bet)

"The tradition of the Prophet includes cases where zakah is obligated which are not in consistency with the institution of zakah as it came to be known later. In all cases, the nature of zakah at the time of the Prophet, (p) was still ambiguous and it was not one of the taxes required by religion. That is why many Arab tribes refused to pay it after the death of the Prophet (p). They considered that their covenant to pay it with the Prophet came to an end at his death. Some believers, including 'Umar bin al Khattab, were inclined to accept that view." (p 358).

Shaxt Payg'ambarning qaysi hadislariga murojaat qilganini aytmagan, shuning uchun uning asossiz da'volarini muhokama qilish imkoni yo'q. Bundan tashqari, uning "keyinchalik shakllangan zakot instituti" degan so'zlari shuni anglatadiki, zakot tizimi Payg'ambar davridan so'ng musulmonlar tomonidan yaratilgan; ya'ni u Xudo tomonidan nozil qilingan tizim emas, balki musulmonlarning forslar va rimliklardan olgan tajribasi hamda sharoitlari ta'sirida vujudga kelgan. Bu o'zi ham Shaxt va boshqa sharqshunoslar ustiga uzoq vaqtdan beri qo'yilgan eski bo'htondir. Qur'oni Karimning oyatlari, to'g'ri va yaxshi Rasulullah ﷺ hadislari hamda Sahobalar va Roshidin xalifalarning merosi tasdiqlaydigan haqiqat shuki, zakot sof islomiy tizimdir. U o'ziga xos va misli ko'rilmagan muassasa bo'lib, har qanday xurofotga berilmagan odam uni Xudo tomonidan kelgan ne'mat ekanini tan oladi. Xudodan ko'ra yaxshiroq ne'mat kimda bor?

Schacht did not mention which sayings of the Prophet he referred to so we can discuss his unfounded claims. Additionally, his words "the institution of zakah as it came to be known later" imply that this system of zakah was fabricated by Muslims some time after the era of the Prophet: that is, it is not a system revealed from God but it was created by the conditions and the human experience that Muslims gained from the Persians and the Romans. This, in itself, is an old falsehood with which Schacht and other Orientalists have long been branded. The truth that is confirmed by verses of the holy Qur'an, correct and good sayings of the Messenger, and the heritage of the Companions and the Wise Successors (Al Kulafa" al Rashidin) is that zakah is a pure Islamic system. It is a unique and unprecedented institution which any person who is not ridden by prejudice would agree that it is a tint from God; who has better tint than God?