Balog'at yoshiga yetgan aqli raso musulmonlarning mollariga zakot farz ekanligiga kelishgan fuqarolar bolaning va aqli noqis kishining mollariga zakot farz yoki farz emasligi masalasida ixtilof qilishgan. Bu borada ikki xil qarash mavjud. Birinchisiga ko'ra, bolalar va aqli noqis kishilarning mollariga zakot umuman farz emas yoki faqat ma'lum turdagi mollarida farzdir. Ikkinchisi esa ularning barcha mollariga zakot farz, deb ta'kidlaydi.

Jurists who agree that zakah is compulsory on the funds of sane Muslims after puberty, disagree on whether it is compulsory on the funds of the child and the insane individual. There exist two contrasting points of view. The first is that zakah is either not obligatory at all or only mandatory on specific kinds of wealth of children and the insane, and the second asserts that zakah is obligatory on all of their assets.

A. Abu Ubayd Abu Ja'far al-Boqir va ash-Sha'biydan rivoyat qiladi, yetimning mol-mulkida zakot yo'q.18 Ibn Hazm ham an-Nakh'iy va Shuraixdan shunga o'xshash qarashni zikr qiladi.19

A. Abu 'Ubaid reports from Abu Ja'far al Baqer and al Sha'bi that there is no zakah on the funds of the orphan.18 Ibn Hazm mentions a similar view from al Nakh'i and Shuraih.19

B. Al-Hasan'dan rivoyat qilinadi: yetimning molida zakot yo'q, faqat ekin mahsulotlari va chorva mollaridan tashqari.20 Ibn Hazm "al-Muhalla" kitobida rivoyat qiladiki, Ibn Shubrumaning ham shunga o'xshash qarashi bo'lgan.21

B. It Is reported from al Hasan that there is no zakah on the wealth of the orphan except on agricultural products and livestock.20 Ibn Hazm reports in al Muhalla that Ibn Shabrumah had a similar view.21

C. Abu Ubayd al-Qasim ibn Salla "al-Amwal" kitobida Mujohid rivoyat qilib aytadiki, yetimning o'sish imkoniyatiga ega bo'lgan har qanday mol-mulki, masalan chorva mollari, qishloq xo'jaligi mahsulotlari va tijorat mablag'lari zakot qilinishi kerak, o'smaydigan har qanday mol-mulk esa yetim balog'atga yetguncha zakotga tortilmaydi va keyin unga topshirilishi kerak.22 Malikiy faqihi al-Lakhmiy shunday degan: bolaning mol-mulki o'smasa, unda zakotdan voz kechish, egasi uni o'stira olmaydigan holatga o'xshaydi, masalan, joylashgan joyi noma'lum ko'milgan xazina yoki merosxo'r uchun noma'lum bo'lgan meros. Ibn Bashir tushuntiradiki, bola holatidagi layoqatsizlik uning mulkchilik xususiyatiga bog'liqdir.

C. In al Amwal, Mujahid is reported as saying that any form of wealth of the orphan that has growth potential such as livestock, agricultural products, and business funds, should be zakated, and any kind of wealth that is stagnant is not zakatable until the orphan reaches puberty, and should then be given to him.22 Al Lakhmi,, a Malikite jurist, stated that foregoing zakah on a child whose wealth does not grow is like the case in which the owner cannot make the wealth grow, e.g. buried treasure whose whereabouts are unknown, or an inheritance not know to the heir. Ibn Bashir explains that incapacitation in the case of the child is related to the nature of his ownership.

Zakotni to‘lashi shart bo‘lgan kishi uchun, mol-mulkini ishga solish imkoni yo‘qligi zakotni bekor qilish uchun yetarli sabab emasligida hech qanday ixtilof yo‘q, faqat mol-mulk turg‘un xususiyatga ega bo‘lgan holat bundan mustasno. Ibn al-Hojib al-Lахmiyning dalili zaif ekanini ta’kidlaydi.

Ushbu ulamolar guruhi oldinroq zikr qilingan ikkinchi mulohazaga, ya'ni zakot sof ibodat ekanligiga va u niyatni talab qilishiga asosan e'tibor qaratdi. Bolalar va aqli noqislar bu talabni bajara olmaydilar. Shu sababli ularga ibodat buyrug'i qaratilmaydi. Ulardan namoz talab qilinmaydi va xuddi shu sababga ko'ra zakot ham talab qilinmasligi kerak.28

A. This group of scholars looked mainly at the second consideration mentioned earlier, i.e. that zakah is a pure worship, which requires intention. Children and the insane cannot fulfill this requirement. They are not, therefore, addressed with the command of worship. Prayer is not required from them, and for the same reason, zakah should not be.28

B. Bu fikr sunnat bilan qo'llab-quvvatlanadi. Payg'ambar Muhammad (s.a.v.) aytdilar: "Qalam uch kishidan ko'tarilgan: bolaga to balog'atga yetguncha, uxlayotganga to uyg'onguncha va aqli noqisga to tuzalguncha."29 Qalamning ko'tarilishi gunohlarni yozishning to'xtatilishi va majburiyatlardan ozod etilishni anglatadi, chunki majburiyat faqat Allohning xitobini tushunadigan kishilarga taalluqlidir. Bolalik, aqlning noqisligi va uyqu bu tushunishga to'sqinlik qiladi.

B. This opinion is supported by sunnah. Prophet Muhammad (p) said, "The Pen is suspended from three: The child until puberty, the sleeping until awakening, and the insane until recovery.29 Suspension of the Pen stands for cessation of the recording of sins and for the release from obligations, since obligation applies only to those who understand the address of God. Childhood, insanity, and sleep prevent that understanding.

C. Ularning bu qarashi ham muqaddas oyat bilan qo'llab-quvvatlanadi: "Ularning mollaridan sadaqa ol, shunda sen ularni poklab, tozalaysan."30 Gunohlar va yomonliklardan poklanish zarur.

C. Their stance is also supported by the holy verse, "of their goods, take zakah that so thou mightest purify and sanctify them."30 Purification is needed from sins and evil.

Bola va aqli noqis odamda bularning hech biri yo'q, ularga poklanish yoki muqaddaslanish kerak emas, shuning uchun ular zakot olinishi kerak bo'lganlar qatoriga kirmasligi lozim.

The child and the insane have none of these, and need no purification or sanctification, so they should not be among those from whom zakah must be taken.

Shuni e'tiborga olish kerakki, bu uch dalil hanafiylarning bolaning ba'zi turdagi mollariga zakot vojib bo'lib, boshqalariga vojib emasligi haqidagi qarashini qo'llab-quvvatlamaydi. Aksincha, bu dalillar al-Baqir, ash-Sha'bi, an-Nakha'iy va Shurayh qarashlarini mustahkamlashi mumkin, chunki ular bolaning va aqli noqis kishining barcha turdagi mollariga zakot vojib emas, deb hisoblaydilar.

Bu fikrni 'Ato, Jobir ibn Zayd, Tovus, Mujohid va az-Zuhriy bildirganlar, ularning barchasi tobe'inlardir. Tobe'inlarning ikkinchi avlodidan Rabi'a, Molik, ash-Shofi'iy, Ahmad, Ishoq, al-Hasan ibn Solih, Ibn Abu Layla, Ibn Uyayna, Abu Ubayd va Abu Savr bu fikrga qo'shilganlar. Bu qarashni shialardan al-Hodiy va al-Mu'ayyad billoh ham bildirgan; shuningdek, bu sahobalar 'Umar, uning o'g'li, Ali, 'Oisha va Jobirning ham qarashidir. Ular Mujohid, al-Hasan, Ibn Shabrumah va Abu Hanifa qilgan istisnolar kabi istisnolar qilmaganlar.

This opinion is expressed by 'Ata', Jabir bin Zaid, Tawus, Mujahid, and al Zuhri, all of them are Followers. Of the Second Generation, Rabi'ah, Malik, al Shafi'i, Ahmad, Ishaq, al Hasan bin Saleh, Ibn Abi Laila, Ibn 'Uyainah, Abu 'Ubaid, and Abu Thawr agreed. This view is expressed by al Hadi and al Mu'ayad Billah of the Shiites; it is also the view of the Companions 'Umar, his son, Ali, 'Aisha, and Jabir. These did not make any exceptions like those made by Mujahid, al Hasan, Ibn Shabrumah, and Abu Hanifah.

Ular zakot to'g'risidagi, boylarning mollari ustidagi majburiyat haqidagi oyatlar va sahih hadislar umumiy ekanligini ta'kidlaydilar. Ular bolalar va aqli noqislarni istisno qilmaydi. Masalan, mana bu oyatni olaylik: "Ularning mollaridan sadaqa ol, shunda ularni poklab, pokiza qilasan". Ibn Hazm shunday tushuntiradi: "Qarang, bu qanchalik umumiy: u bolani ham, balog'atga yetganni ham, aqlli ham, aqli noqisni ham o'z ichiga oladi. Bularning hammasi Alloh tomonidan poklanish va pokizalanishga muhtoj. Ularning hammasi mo'mindir." Xuddi shunday, PayG'ambar ﷺ Mu'azni Yamanga yuborishdan oldin unga shunday degan: "Ularga xabar ber, Alloh ularning mollariga zakot farz qildi; u boylardan olinib, ularning kambag'allariga qaytariladi." Bolalar va aqli noqislar kambag'al bo'lsa, zakot oladilar, demak, boy bo'lsalar, uni to'lashlari kerak. Ibn Hazm davom etadi: "Bu umumiy matn barcha boy musulmonlarni, jumladan bolani va aqli noqisni ham qamrab oladi."31

1. They argue that the verses and authentic sayings about the mandate of zakah on the assets of the wealthy are general. They do not exclude children or the insane. Take as an example the verse "Of their wealth take zakah that so thou mightest purify and sanctify them." Ibn Hazm explains, "and see how general it is. It includes the child, the adult, the sane and the insane. All these are in need of purification and sanctification of God. They are all believers." Similarly, the Prophet told Mu'adh before he left for Yemen: "And inform them that God imposes on their funds a zakah to be taken from the wealthy and rendered to the poor among them." Children and the insane receive zakah if they are poor, so they must pay it if they are rich. Ibn Hazm continues, 'This general text is addressed to all wealthy Muslims, including the child and the insane.'31

2. Al-Shafi'iy Yusuf bin Mahakdan rivoyat qilishicha, Xudoning Elchisi ﷺ shunday degan:

2. Al Shafi'i reported from Yusef bin Mahak that the Messenger of God, (p) said:

"Yetimlarning mablag'ini ishga soling, shunda u zakot bilan sarflanib tugab qolmasin." Bu hadisning rivoyat zanjiri sahih ekani al-Bayhaqiy va an-Nawaviy tomonidan tasdiqlangan. Ammo Yusuf — tobi'in bo'lib, Payg'ambar ﷺ ni ko'rmagan, shuning uchun uning so'zi mursal hisoblanadi.

"Invest the fund of the orphans so they may not be used up by zakah." The chain of narrators of this saying is correct, as confirmed by al Baihaqi and al Nawawi. But Yusef is a Follower who never met the Messenger of God (p) so his saying is mursal.

Biroq, al-Shofe'iy bu mursal so'z boshqa matnlarning umumiy mazmuni va sahobalardan sahih rivoyat qilingan narsa bilan qo'llab-quvvatlanadi, deydi: yetimlarning mollariga zakot farz qilinadi.

Bolalar va aqli noqis kishilarning mollarida zakot vojib deb hisoblaydiganlar keltirgan dalillar boshqa qarashdagilarnikidan kuchliroq ko'rinadi. Bu fikr sahobalar, tobiʼinlar va undan keyingi avlodlardan bo'lgan ulamolarning ko'pchiligining qarashidir.

The evidence provided by those who regard zakah as mandatory on funds of children and the insane seems to outweigh that of the other view. It is the stance of the majority of scholars from among the Companions, the Followers, and later generations.

A. Matnlarning umumiyligi hamda ularning bolalar va kattalar, aqli butun va aqli noqisga nisbatan qamrovi e'tiborsiz qoldirilmasligi lozim bo'lgan kuchli dalildir. Alloh zakotni boylarning ustiga kambag'allar, muhtojlar va boshqa haqdor kishilarning haqqi qilib belgiladi. Shariat yetimlarning mollarini saqlashga alohida e'tibor bergani holda, bu matnlarda boylarning yoshi yoki aqli borasida alohida ko'rsatma berilmagan. Bolalar va aqli noqislarni zakotdan chiqarmoqchi bo'lganlar buni Qur'on oyatlaridan yoki hadislardan dalil keltirib isbotlashga chaqiriladi.

A. The universality of the texts and their covering of children and adults, sane and insane is a sound argument that should not be underestimated. God made zakah a right of the poor, the needy, and other deservants on the affluent. These texts did not make special provisions regarding the age or sanity of the rich, in spite of special attention Shari'ah gives to preserving the funds of orphans. 'Those who want to exclude children and the insane from zakah are called upon to furnish evidence from Qur'anic texts or from hadith.

B. Yusuf ibn Mahak rivoyat qilgan, yetimlarning mablag'ini zakot to'lovi ularni yeb qo'ymasligi uchun investitsiya qilishni buyuruvchi hadis sahih.

B. The saying reported by Yusef bin Mahak commanding the investment of the funds of orphans in order not to let zakah payment wear them out is an authentic one.

Garchi u mursal bo'lsa-da, unga mos keladigan (tasdiqlovchi) rivoyatlar bor va u matnlarning umumiy yo'nalishi doirasiga kiradi. Bundan tashqari, u sahoba so'zlari bilan ham qo'llab-quvvatlanadi, shuningdek, at-Tabaroniy rivoyat qilgan va al-Haysamiy hamda al-Iroqiy tasdiqlagan Anas (roziyallohu anhu)ning so'zi bilan ham.

Though it is mursal, it has corroberating reports and it is within the general trend of the texts. Additionally, it is supported by sayings of the Companions, as well as the saying of Anas reported by al Tabarani and confirmed by al Haitami and al 'Iraqi.

C. Shubhasiz, 'Umar, 'Ali, 'Oisha, Ibn 'Umar va Jobir kabi ko'plab sahobalarning ittifoqi bunday jamoatchilik ahamiyatiga ega va tez-tez uchrab turadigan masalada, ayniqsa shahidlar va yetimlar ko'p bo'lgan jamiyatda, katta ahamiyatga egadir.

A. Zakot bolani va aqli noqis kishi ustiga vojib qilmaydiganlar, u oyatning ma'nosi bunga taalluqli emas deb da'vo qiladilar: "Ularning mol-mulkidan zakot ol, shunda sen ularni poklaysan va pokiza qilasan", chunki poklanish gunohlardan tozalanish demakdir, bola va aqli noqis kishi esa gunohkor emas. Biroq poklanish faqat gunohlarni yo'qotish emasligini ta'kidlash lozim. Poklanishga axloqiy yuksalish, ruhiy o'sish, yordamchi va mehribon bo'lishga tarbiyalash kiradi; shuningdek, bu mol-mulkning o'zini poklash demakdir.

A. Those who do not obligate zakah on the child and the insane claim that they are not covered by the verse, "of their wealth take zakah that so thou mightest purify and sanctify them" because purification means cleansing from sins and the child and the insane are not sinful. However, the fact that purification is not merely removal of sins should be emphasized. Purification includes moral uplifting, psychological growth, and training to be helpful and merciful; it also means purification of the assets themselves.

Hatto tozalash faqat gunohlar uchun deb qabul qilinsa ham, oyatning ma'nosi cheklanishi shart emas, al-Nawaviyning fikriga ko'ra.47 Zakot faqat tozalash emas. Zakotning yana bir sababi, ya'ni musulmonlarning ehtiyojlarini qondirish, bahsli emasligi aniq. Bola va aqli zaif kishi musulmon sifatida bunday ehtiyojni qondirishda ishtirok etishi mumkin.

Even if we accept purification to be only for sins, the meaning of the verse need not be limited, according to al Nawawi.47 Zakah is not only purification. It is undisputed that there is another reason for zakah, i.e. fulfillment of the needs of Muslims. The child and the insane, as Muslims, can share in such a fulfillment.

B. Hadisdagi "Qalam uch kishidan ko'tarilgan..." degan so'zga kelsak, an-Nawaviyning fikricha, bu uch kishi gunohkor deb hisoblanmasligini anglatadi. Ularni gunohkor deb da'vo qiladigan hech kim yo'q.

B. As for the saying, "The Pen is suspended from three,,,etc.", it means according to al Nawawi that those three may not be held sinful. No one claims that they are sinful.

Hech kim zakotni ular o'zlari shaxsan to'lashi kerak, deb aytmaydi. Mening fikrimcha, zakot ularning mol-mulkiga farz qilingan. Ularning vasiylari, xuddi boshqa moliyaviy majburiyatlarini bajarishga chaqirilganlari kabi, uni to'lashga majburdirlar.48 Ularning qalamdan ozod qilinishi (ya'ni, mukallaf emasligi) ularning xotinlari va boshqa qarindoshlari oldidagi moliyaviy majburiyatlaridan voz kechilganini anglatmaydi. Nega muhtojlar va yo'lovchi oldidagi majburiyatlar tark etilishi kerak?

Bolalar va aqli noqis kishilarning mol-mulkida ham zakot farz bo'ladi. Yoshning kichikligi yoki aqlning noqisligi bu mol-mulkdagi huquqni bekor qilmaydi. Bu mol-mulk chorva mollari, qishloq xo'jaligi mahsulotlari, mevalar, savdo-sotiq mollari yoki pul ko'rinishida bo'lishining farqi yo'q, faqat kelajakda zarur bo'lgan xarajatlar uchun ajratilgan naqd pul bundan mustasno, chunki u zaruriy ehtiyojlardan ortiqcha hisoblanmaydi. Bola yoki aqli noqis kishining vasiysi (vakili) ularning nomidan zakot to'lashi shart. Ba'zi molikiylarning fikricha, vasiy kelajakda Hanafiylarning qarashiga ko'ra qilinadigan da'volardan himoyalanishi uchun sud buyrug'ini so'raganı ma'qulroq.

Zakah is obligatory on the property of children and the insane. It is a right on those assets that is not waived by young age or insanity. It makes no difference whether those assets are in the form of livestock, agricultural produce, fruits, business assets, or money, except for liquid cash earmarked for future necessary expenditure, whereby it is not considered in excess of essential needs. The guardian of the child or the insane is required to pay zakah on their behalf. It is preferred, according to some Malikites, that a court order be sought so the guardian can protect himself against future claims based on Hanafite’s viewpoint.