Oltin va kumush foydali qimmatbaho metallardir. Ko'plab xalqlar oltinni pul va qiymat o'lchovi sifatida ishlatgan. Shariat oltin va kumushni ta'rifiga ko'ra o'sib boruvchi boylik deb hisoblaydi va ular tanga yoki quyma shaklida ishlatilsin, hatto zeb-ziynat va bezak materiallari sifatida ishlatilsin, zakotga tortiladi. Biroq, ular ayollar zeb-ziynati va taqinchoqlari sifatida ishlatilganda boshqacha hukmga ega bo'ladi. Ushbu bob ikki bo'limdan iborat bo'ladi: biri pul bo'yicha zakotga, ikkinchisi taqinchoq va zeb-ziynat bo'yicha zakotga bag'ishlanadi.

Gold and silver are useful precious metals. Many nations have used gold as money and a measure of value. Shari'ah considers gold and silver growing wealth by definition, and they are zakatable whether they are used in the form of coins or bullion, or even as ornaments and decorative materials. However, they carry a different ruling when they are used as women's ornament and jewelry. This chapter will have two sections, one devoted to zakah on money and another to zakah on jewelry and ornament.

Barter edi ibtidoiy qabilalarning ayirboshlash usuli edi. Jamiyat va savdo rivojlangach, barter barcha bitimlarni qondira olmadi, chunki birinchi tomon xuddi o'zi xohlagan narsani almashtirishni istaydigan boshqa tomonni topish qiyin edi. Alloh insoniyatni ayirboshlash va bitimlarni osonlashtirish maqsadida pulni ayirboshlash vositasi va qiymat o'lchovi sifatida foydalanishga yo'naltirdi.1 Qimmatbaho metallar paydo bo'lguncha, odamlar pul sifatida ko'plab narsalardan foydalandilar. Oltin va kumush esa Alloh ularga ato etgan tabiiy fizik xususiyatlari tufayli asrlar davomida xalqaro va milliy savdoda hukmronlik qildi.2

Barter was the method of exchange for primitive tribes. Once society and trade grew, barter could not satisfy all transactions because of the difficulty of finding another party that wants to exchange exactly what the first party wants. God guided humanity to use money as a medium of exchange and a measure of value in order to facilitate exchanges and transactions.1 Man used many items as money until the rise of precious metals. Gold and silver dominated international and national trade for centuries because of the natural physical characteristics God implanted in them.2

Payg'ambar ﷺ vahiy olayotgan paytda arablar bu ikki metallni pul sifatida ishlatardilar. Oltin dinor tangasi shaklida, kumush esa dirham tangasi shaklida ishlatilardi. Dinorlar va dirhamlar qo'shni podsholiklardan Arabistonga kelgan: oltin asosan Vizantiyadan, kumush esa asosan Fors imperiyasidan. Dirhamlarning og'irligi turlicha edi, og'ir va yengil bo'lardi, shuning uchun Makkaning islomgacha bo'lgan aholisi kumush dirhamlarni sanab emas, balki og'irligi bo'yicha ishlatardi, go'yo ular zarb qilinmagandek. Ularning o'z og'irlik o'lchov tizimi bor edi, u ratl (o'n ikki uqiyyaga teng), uqiyyah (40

When the Messenger (p) was receiving revelation, Arabs used these two metals as money. Gold was used in the form of the coin dinar, and silver in the form of the coin dirham. Dinars and dirhams came to Arabia from the neighboring kingdoms, gold mainly from the Byzantines and silver mainly from the Persian Empire. Dirhams had different weight, heavy and light, and so pre-Islamic Makkans used silver dirhams by weight and not by number, as if they were not minted. They had their weight measure system, which is composed of ratl (equals twelve uqiyyah), uqiyyah (equals 40

dirhamlar), nash (20 dirhamga yoki bir uqiyyaning yarmiga teng) va navat (besh dirhamga teng).3 Nabiy ﷺ aytdilar: "Og'irlik o'lchovi Makkaliklarniki bo'lsin."4 U zakotni dirhamlar va dinorlarga farz qildilar, buni biz keyinroq ko'ramiz. Shu tariqa oltin va kumush musulmon yurtlarida tan olingan pul birligi maqomiga ega bo'ldi. Ular zakotdan tashqari fuqarolik va tijorat masalalaridagi ko'plab bitimlarda Shariat hukmlariga bo'ysunadigan bo'ldi hamda mahr, fidya va zakotdagi nisob kabi ko'plab qiymatlarni belgilashda o'lchov sifatida ishlatiladi.

dirhams), nash (equals 20 dirhams or one-half uqiyyah), and nawat (equals five dirhams).3 The Prophet (p) said "The weight [measurement system] is that of the Makkans."4 He obligated zakah on dirhams and dinars, as we will see. This gave gold and silver recognized status as currency in Muslim lands. They have come to be subject to many Shari'ah rulings in transactions related to civil and commercial matters in addition to zakah and they are used as measures in determining many values, such as dowries, ransoms, and nisab in zakah.

Pul mollarida zakot farz ekanligi Qur'on, Sunnat va ijmo' bilan tasdiqlangan.

The obligation of zakah on money is confirmed by the Qur'an, Sunnah, and ijma'.

Xudo aytadi: "Oltin va kumushni to'plab, ularni Xudo yo'lida sarflamaydigan kishilar bor. Ularga qattiq azob xabarini ber. O'sha kuni ularning ustiga do'zax o'tida qizdiriladi, ularning peshonalari, yonbosh va orqalari shu bilan dog'lanadi: «Bu o'zingiz uchun to'plagan boylikingizdir. Endi to'plab qo'ygan narsangizning ta'mini tatib ko'ringlar!»" Bu ikki oyat qat'iy ogohlantirish bilan ko'rsatadiki, oltin va kumushda Xudo uchun haq bor. "Uni sarflamaydilar" degan so'zlar oltin va kumushning pul xususiyatiga ishora qiladi, chunki pulni sarflash mumkin.

God says, "and there are those who hoard gold and silver and spend it not in the way of God. Announce unto them a most grevious penalty on the day when heat will be produced out of that wealth in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs. This is the treasure which ye hoarded for yourselves. Taste ye then the treasure ye buried."5 These two verses indicate--with a strong warning--that there is a right for God on gold and silver. The words "and do not spend it" refer to the monetary character of gold and silver, since money can be spent.

Oyat "ularni" emas, balki "uni" deyilgan, chunki "u" (ya'ni "it") pulga ishora qiladi, "ularni" (ya'ni "them") esa oltin va kumushga ishora qilishi mumkin edi. Ushbu oyatlar yana shuni ko'rsatadiki, ikki yomon amal – boylikni to'plash va Alloh yo'lida sarflashdan tiyilish uchun ulkan azob va'da qilingan. Shubhasiz, zakotni to'lamaslik Alloh yo'lida sarflashdan tiyilishning eng ravshan turidir. Note: the instruction to write "God" rather than "Allah" was applied to the translation of "God" as "Alloh"? Correcting that per the rules: the Uzbek word for God is "Xudo", so the correct rendering is below. Oyat "ularni" emas, balki "uni" deyilgan, chunki "u" (ya'ni "it") pulga ishora qiladi, "ularni" (ya'ni "them") esa oltin va kumushga ishora qilishi mumkin edi. Ushbu oyatlar yana shuni ko'rsatadiki, ikki yomon amal – boylikni to'plash va Xudo yo'lida sarflashdan tiyilish uchun ulkan azob va'da qilingan. Shubhasiz, zakotni to'lamaslik Xudo yo'lida sarflashdan tiyilishning eng ravshan turidir.

The verse says ''do not spend it" instead of "them" because "it" refers to money, while the pronoun "them" could have been used to refer to gold and silver. These verses indicated also that there is grevious penalty promised for two evil actions, hoarding and abstention from spending for the sake of God. No doubt non-payment of zakah is the most obvious sort of abstention from spending for the sake of God.

Sunnat bu oyatlarning ba'zi tafsilotlarini beradi. Muslim Abu Hurayradan rivoyat qiladi: Rasulullah ﷺ shunday dedilar: "Oltin yoki kumush egasi, agar uning huquqini (zakotini) bermasa, Qiyamat kuni uning mollari o'tda qizdirilgan olov varaqlariga aylantiriladi, ular bilan uning peshonasi, yonlari va orqasi dog'lanadi. Ular sovuy boshlaganda, yana qizdiriladi — bu shunday bir kunda bo'ladiki, uning uzunligi ellik ming yil bo'ladi — to Alloh bandalari o'rtasida hukm chiqarilguncha. Shundan so'ng uning yo'li Jannatga yoki Do'zaxga ko'rsatiladi." Bu ogohlantirishning barchasi oltin va kumushning zakotini bermaslik uchun. Bu saqlanayotgan huquqning ma'nosi zakot ekanligini boshqa rivoyat aniq qiladi: "Xazinasining zakotini bermagan har bir kishi, uni Do'zax olovida qizdiriladi..." va hokazo. Anas rivoyatida Alloh Rasulig'a farz qilgan zakot ko'rsatmalari bor, Abu Bakr uni Bahrayinga yuborilganda Anasga yozgan: "Kumushdan har ikki yuz dirhamda beshdan bir yoki o'ndan bir (zakot) beriladi. Agar bir yuz to'qson dirham bo'lsa, egasi ixtiyoriy ravishda bermoqchi bo'lmasa, zakot farz emas." Ijmo'ga kelsak, musulmonlar barcha davrlarda bu ikki pul birligiga zakot farz ekanligiga bir ovozdan kelishgan.

Pul doim aylanishda bo‘lishi kerak; pulni to‘plab qo‘yish uning foydaliligini kamaytiradi va biznesda turg‘unlikka, ishsizlikning tarqalishiga hamda umuman iqtisodiy faoliyatning pasayishiga olib keladi. Ba’zan to‘plab qo‘yish epidemiyaga aylanib ketishi mumkin va iqtisodchilar uni shu darajada xavf deb biladilarki, ba’zilari muddati belgilangan, shuning uchun to‘plab bo‘lmaydigan pul chiqarishni taklif qiladilar. Bu turdagi pul “erib ketadigan pul” deb ataladi.9 Ba’zi G‘arb iqtisodchilari to‘plab qo‘yishning oldini olish uchun boshqa g‘oyani sinab ko‘rmoqdalar: qog‘oz pulning oylik vaucherlarini kesib tashlab, uning qiymatini pasaytirish va to‘plab qo‘yilishining oldini olish.10 Bu choralar aylanishni kuchaytirish va to‘plab qo‘yishni jazolashni maqsad qiladi, lekin ular murakkabliklar va amaliy qiyinchiliklar bilan o‘ralgan; shunga qaramay, ular hammasi pul to‘plashga qarshi Islomiy qarashni tasdiqlaydi. Har yili ikki yarim foiz zakot joriy etish orqali Islom odamlarni pul kiritishga undaydi, aks holda yil sayin zakot to‘lovlari butun kapitalni yeb tugatadi. Shunday qilib, Payg‘ambar (s.a.v.) yetimlarning vasiylarini yetimlarning mablag‘larini zakot bilan yo‘qolib ketmasligi uchun investitsiya qilishga da’vat etgan.11 Bu da’vat yetimlarning mablag‘larini investitsiya qilish uchun berilgan, chunki kattalar o‘z boyligini ko‘paytirishga ichki intilish tufayli o‘z mablag‘larini investitsiya qilishni e’tiborsiz qoldirmasliklari kutiladi, yetimlar esa o‘z boyliklari ustidan nazoratga ega emaslar.

Money should always be circulating; hoarding money diffuses its usefulness and leads to stagnation in business, the spread of unemployment, and regression in economic activity in general. Hoarding can become epidemic sometimes, and it is feared by economists to the degree that some propose the issuance of currency that has a determined expiration date and thus cannot be hoarded. They call this kind of currency "melting money".9 Some Western economists experiment with another idea to discourage hoarding, by cutting off monthly vouchers from paper currency, in order to reduce its value and prevent its hoarding.10 These means aim at enhancing circulation and penalizing hoarding, but they are surrounded by complexities and practical difficulties; however, they all reaffirm the Islamic point of view against hoarding. By imposing a due of two-and-a-half percent every year, Islam encourages people to invest money , for otherwise zakah payments year after year will use up all the capital. Thus the Prophet (p) urged the guardians of orphans to invest the funds of orphans in order that they would not be consumed by zakah.l1 This urging comes for investment of the funds of orphans since it is expected that adults would not neglect to invest their own wealth, because of the inner impulse to be richer, while orphans do not have control over their own wealth.

Musulmonlar orasida pul zakotining miqdori ikki yarim foiz ekani borasida yakdil fikr mavjud. Al-Mug'niy muallifi aytadi: "Oltin va kumush zakotining to'rtdan bir o'ndan biri ekanligi borasida olimlar orasida hech qanday ixtilof borligini bilmayman." Bu haqda Payg'ambar (s.a.v.)dan ishonchli rivoyat keltirilgan: "Kumushda o'ndan bir qismning to'rtdan biri vojibdir."12 Shariat pulga solinadigan zakot miqdorini past qilgani ravshan, chunki u asosiy mablag' bilan to'plangan foydaning ikkisiga ham hisoblanadi. Bu miqdor ekin va mevalarga solinadigan o'ndan bir yoki yigirmadan bir ulushdan ancha past, lekin ekin va mevalar yer uchun xuddi kapitalning foydasiga o'xshaydi. Ekin va mevalarning zakoti faqat foydadan olinadi, pul zakoti esa mablag'ning o'zidan olinadi, u haqiqatda o'sadimi yoki yo'qmi, yil davomida foyda keltirdimi yoki yo'qmi, buning farqi yo'q.

There is unanimous agreement among Muslims that the rate of zakah on money is two and a half percent. The. author of al Mughni says, "I am aware of no dispute among scholars that zakah on gold and silver is one-fourth of a tenth." This is authentically reported from the Prophet (p): ''On, silver, one-fourth of a tenth is due."12 It is apparent that Shari'ah makes the rate of zakah low on money, because it is calculated on both principal and accumulated profit. This rate is much lower than the one-tenth or one-twentieth imposed on crops and fruits, but crops and fruits to land are like profit to capital. Zakah on fruits and crops is calculated only on the profit, while zakah on money is taken from the capital itself, whether it actually grows or not and whether it has made profit during the year or not.

Ba'zi mutaxassis bo'lmagan yozuvchilar, Shariat tomonidan belgilangan zakot tushumi bugungi hayotning barcha murakkab ehtiyojlarini qondirishga yetmasligi mumkin, ayniqsa iqtisodiy sharoitlar o'zgarib borayotgan bir paytda, shuning uchun zakot qoidalarini qayta ko'rib chiqish va pul mablag'lariga solinadigan zakot stavkasini oshirish zarurligini ta'kidlaydilar.13

Some non-specialized writers argue that the proceeds of zakah as regulated in Shari'ah may not be sufficient to satisfy all the complex needs of today's life, especially with changing economic circumstances, so there is a need for revising the regulations of zakah and possibly raising the rate of zakah on money.13

Men bu taklifni quyidagi asoslarga ko'ra rad etaman:

I reject this proposal on the following grounds:

1. Bu, Allohning Rasuli va Uning Donishmand xalifalarining Sunnatidagi aniq va sahih matnlarga zid keladi. Biz bu Sunnatga mahkam yopishishga buyurilganmiz va undan chetga chiqishning oqibatlari haqida Alloh tomonidan ogohlantirilganmiz. Alloh taolo aytadi: {Bas, Rasulning amriga xilof qiluvchilar ehtiyot bo'lsinlar, ulardan birorta balo yoki alamli azob yetishidan.}14

1. It contradicts clear and authentic texts from the Sunnah of the Messenger of God and his Wise Successors. We are ordained to hold strongly to this Sunnah and are warned by God about the consequences of deviating from it. God says, "Then let those beware who withstand the Apostle's order, lest some trial befall them or a grevious penalty be inflicted on them."14

2. Bu, o'n to'rt asr davomida barcha musulmonlarning ijmo'iga zid bo'lib, bu davrda ko'plab ijtimoiy va iqtisodiy o'zgarishlar yuz berdi hamda ko'plab ichki va tashqi siyosiy vaziyatlar o'zgardi. Qo'shimcha mablag'larga ehtiyoj paydo bo'ldi va davlat xazinasi ko'p marta bo'shab qoldi, ammo shunga qaramay, hech bir musulmon olim zakot miqdorini o'zgartirishni taklif qilmadi.

2. It is in opposition to the ijma of all Muslims throughout fourteen centuries, during which many social and economic changes took place and many internal and external political situations changed. Needs arose for additional funds and the state treasury emptied many times, but in spite of all that, not a single Muslim scholar suggested a change in the rate of zakah.

3. Bu ijmo'ni shu fakt qo'llab-quvvatlaydi: musulmon olimlari zakotdan tashqari qo'shimcha soliqlar haqida doim o'ylashgan. Agar zakot miqdori o'zgaruvchan bo'lganida, nega ular qo'shimcha to'lovlarni joriy qilishlari kerak edi? Qo'shimcha soliqlar haqidagi munozaraning o'zi zakot miqdorlari belgilangan ekanini ko'rsatadi.

"Kelishilgan hadisda aytiladi: "Besh uqiyyadan kam kumush pulga sadaqa yo'q".15 Ko'plab matnlar va ijmo'ga ko'ra, bir uqiyya 40 dirhamga teng, bu an-Nawaviy tomonidan keltirilgan.16 Demak, besh uqiyya 200 dirhamga teng bo'ladi. Ammo Payg'ambar ﷺ davrida arablar asosan kumush pulni ishlatgan ko'rinadi,17 shuning uchun nisob va stavkalarni kumush pulga oid hadislar belgilaydi. Bularga musulmon olimlari e'tiroz bildirmaydi."18

The agreed-upon saying states, "There is no sadaqah on anything less than five uqiyyah of silver currency."15 uqiyyah equals 40 dirhams, according to many texts and ijma, as quoted be al Nawawi.16 Thus five uqiyyah equals 200 dirhams. It seems, however, that silver currency was predominantly used by Arabs at the time of the Prophet (p),17 so the sayings determine nisab and rates on silver currency. These are not disputed by Muslim scholars.18

Oltin tangalar (dinar) haqida gap shundaki, uning nisobini belgilovchi hadislar bizda yo'q, yoki kumush haqidagi hadislar kabi kuchli va keng ma'lum bo'lgan hadislar yo'q. Shu sababli oltinning nisobi borasida ittifoq yo'q, lekin ulamolarning katta ko'pchiligi oltinning nisobi 20 dinor deb hisoblaydi. Hasan al-Basriydan bir marta uning 40 dinor, bir marta esa 20 dinor ekani rivoyat qilingan.19 Oltinning nisobi kumushning nisobidan mustaqil, faqat Toovus bundan mustasno, u oltinni kumush bilan baholaydi. Shunga ko'ra, uning qarashiga ko'ra, qiymati 200 dirhamga teng bo'lgan oltin miqdori nisobdir.19 Shunga o'xshash qarash Otho al-Zuhriy, Sulaymon ibn Harb, Ayyub va al-Saxtiyoniydan ham rivoyat qilingan.20

As for gold currency (dinar) we have no sayings determining its nisab, or at least not as strong and commonly known sayings as those about silver. Hence the nisab of gold is not agreed upon unanimously, but the great majority of scholars are of the opinion that nisab on gold is 20 dinars. It is reported from al Hasan al Basri once that it is 40 dinars, and once that it is 20 dinars.19 Nisab on gold is independent from that on silver, except according to Taus, who evaluates gold by silver. Hence, according to him, an amount of gold whose value is 200 dirhams is the nisab.19 A similar view is also reported from 'Ata al Zuhri, Sulaiman bin Harb, Ayub and al Sakhtiani.20

Ko‘pchilik ulamolarning fikri quyidagi dalillar bilan qo‘llab-quvvatlanadi:

Ba'zilar al-Hasanning bir rivoyatiga ko'ra nisob 40 dinor, degan fikrini 'Amr ibn Hazm rivoyati bilan dalillashga urinadilar. Ushbu rivoyatda Payg'ambar ﷺ unga xat yozgan, va xatning davomida, kumush nisobi zikridan keyin, "va har 40 dinorga bir dinor zakot to'lanadi", deyilgan.36 Bu dalilni keltirilgan matnning o'zi osongina rad etadi, chunki u aniq zakot miqdori haqida gapiradi, nisob haqida emas.

Some argue that al Hasan's opinion according to one version of the report from him-- that nisab is 40 dinars, may be supported by the saying from 'Amr bin Hazm that the Prophet (p) wrote for him. That letter continues, after the mention of the nisab of silver, "and on each 40 dinars there is due one dinar."36 One can easily disprove this argument by the very text cited, which talks obviously about the rate of zakah and not about nisab.

Zakot miqdorini gold va kumush bo'yicha to'liq aniqlashda dirham kumushi va dinor oltinining bugungi qiymatini aniq bilish zarur. Shunda nisobning hozirgi ekvivalentini belgilash mumkin bo'ladi. Ko'plab olimlar, qadimgi va keyingi davrlarda, dirham va dinorning aniq miqdorini aniqlashga harakat qilganlar. Ular orasida: Abu 'Ubaid, "al-Amwal"da;37 al-Baladhuriy, "Futuh al-Buldan"da;38 al-Xattobiy, "Ma'olim as-Sunan"da;39 al-Mavardiy, "al-Ahkom as-Sultoniyya"da;40 an-Nawawiy, "al-Majmu'"da;41 al-Maqriziy, "Ancient Islamic Currencies"da;42 Ibn Xaldun, "Muqaddima"da;43 va boshqa bir qancha olimlar bor.

It is essential in order to complete the picture of zakah on gold and silver to find out how much, exactly, is the dirham of silver and the dinar of gold worth today. We can then determine the current equivalent of nisab. Many scholars early and late, have attempted to find out the exact quantity of the dirham and dinar. They include Abu 'Ubaid in al Amwal,37 al Baladhari in Futuh al Buldan,38 al Khattabi in Ma'alim al Sunan39, al Mawardi in al Ahkam al Sultaniyah,40 al Nawawi in al Majmu'41, al Maqrizi in Ancient Islamic Currencies,42 Ibn Khaldun in the Introduction,43 and several others.

Ibn Xaldun xulosa qiladi: "Shuni bilish kerakki, islomning dastlabki davrlaridan, sahobalar va tobiinlar davridan boshlab, shariatda dirham deb shunday pulga kelishilganki, uning o‘nta donasi og‘irligi bo‘yicha yetti mitqol oltinga teng. Uqiyya esa 30"

Ibn Khaldun summarizes, "One must realize that it is unanimously agreed upon since the early ages of Islam, the era of the Companions and Followers, that the dirham in Shari'ah is that ten of which equal in weight seven mithqal of gold. Uqiyyah is 30

…dirhamlar. Demak, kumush dirhamning og'irligi oltin dinarning og'irligidan yetti o'ntadan biriga teng. Sof oltin bir dinar o'rtacha og'irlikdagi 72 dona arpa donasiga teng; shunday ekan, bir dirham ellik besh donaga teng. Bu o'lchovlarning barchasi bir ovozdan tasdiqlangan. Dinar [ya'ni mitqol] Islomgacha bo'lgan davrdan o'zgarmagan.

dirhams. Consequently, the weight of a dirham of silver equals seven-tenths the weight of a dinar of gold. One dinar of pure gold equals 72 grains of rye of average weight; thus, one dirham weighs fifty-five grains. All these measures are affirmed by unanimous agreement." The dinar [which is the same as a mithqal] did not change from the era before Islam.

Hozirgi kunda barcha mamlakatlarda savdo-sotiqda asosan qog'oz pul ishlatilmoqda va oltin hamda kumush muomaladan pul sifatida chiqib ketgan. Unda qog'oz pulning nisobi qancha? U kumushniki yoki oltinniki bilan bir xilmi? Ko'rinib turibdiki, 20 dinor oltin (85 gramm)

Paper currency is now predominantly used in transactions in all countries, and gold and silver have disappeared from circulation as currencies. What is, then the nisab of paper money? Is it that of silver or gold? It is apparent that 20 dinar of gold (85 grams)

va 200 dirham kumush (595 gramm) endi Payg'ambar ﷺ davridagidek bir-biriga qiymat jihatidan teng emas.

and 200 dirhams of silver (595 grams) are no longer equal in value to each other as they were at the time of the Prophet (p).

Bu masala inson aql-mulohazasiga oid bo'lgani uchun, ba'zi olimlar pul-metall bo'lmagan pullar uchun kumush nisobini eng munosib deb hisoblashga moyil bo'ladilar, chunki u Sunnat va ijmo' bilan aniq belgilangan hamda bugungi qiymatda ikkisidan kichigi hisoblanadi; shuning uchun uni nisob sifatida qo'llash kambag'allarga ko'proq foyda keltiradi. Ehtimol, shu sababli u Misr, Saudiya Arabistoni, Fors ko'rfazi davlatlari, Hindiston va Pokiston kabi mamlakatlarda keng qo'llanadi.52 Boshqa olimlar esa oltin nisobini munosibroq deb hisoblaydilar, chunki oltinning qiymati asrlar davomida kumushning qiymati kabi o'zgarmagan.53 Oltin nisobini ma'qullovchi olimlar orasida marhum Abu Zahra, Xallaf va Hasan bor.54 Bu qarashni oltin nisobini tuyalar, qo'ylar va ekinlar nisobi bilan solishtirish orqali qo'llab-quvvatlash mumkin, chunki bugungi narxlarda oltin nisobi boshqa boylik turlaridagi nisobga kumush nisobiga qaraganda ko'proq mos kelishi ko'rinadi. Besh tuya yoki 40

It is expected that since this is a matter of human reasoning, some scholars will be inclined to consider the nisab of silver most appropriate for non-metal money because it is determined explicitly by Sunnah and ijma', and it is the smaller amount of the two in today's value, so using it as nisab would be of more benefit to the poor. This is perhaps why it is commonly used in countries like Egypt, Saudi Arabia, the gulf states, India, and Pakistan.52 Other scholars tend to consider the nisab of gold more appropriate because the value of gold did not change through the centuries as much as did the value or silver.53 Scholars favoring gold nisab include the late Abu Zahrah, Khallaf, and Hasan.54 This view can be supported by comparing nisab on gold with nisab on camels, sheep, and crops, because one finds that under today's prices, the nisab of gold is more comparable to nisab on other items of wealth than the nisab of silver. Five camels or 40

qo'ylar qiymati jihatidan 85 gramm oltinga juda yaqin, 595 gramm kumush esa bitta tuyaning narxiga teng bo'lmasligi mumkin. Waliyulloh ad-Dahlaviy o'zining "Hujjatu-llohi-l-balig'a" kitobida shunday deydi: "Kumushdagi nisob besh uqiyya deb belgilangan, chunki bu eng kam sonli oilaning bir yil davomida, mo'tadil narxlarda va o'rtacha ovqatlanish odatlari bilan yashashi uchun yetarli edi."55 Bugungi kunda shunday biror davlatni topish mumkinmi, unda 595

Pul qiymati doimiy emas; u turli ko'plab omillar ta'sirida vaqti-vaqti bilan ko'tarilib va pasayib turadi. Pulning haqiqiy qiymati uning xarid qobiliyatidir,56 va qog'oz pul faqat xarid qobiliyatiga ega bo'lgani uchun muvaffaqiyat qozona oldi. Biz kumush pulning qiymati shu darajada pasayganini ko'rdikki, bu kumush nisobini boshqa boylik turlaridagi nisobga nisbatan juda past qildi. Shu sababli men qog'oz pul uchun oltin nisobiga teng miqdorni qo'llashni afzal ko'raman. Oltinning qiymati keskin pasayib ketsa, nima bo'lar edi? Pul uchun nisob sifatida ishlatilishi mumkin bo'lgan standart va barqaror o'lchovni topa olamizmi? Ba'zilar boshqa narsalarga, masalan, hayvonlar, ekinlar yoki mevalarga qo'llaniladigan nisoblarga qarashi mumkin, ularning qiymati pulnikiga qaraganda barqarorroq bo'lishi mumkin.

The value of money is not fixed; it goes up and down from time to time in accordance with many variables. The real value of money is its purchasing power,56 and the only reason paper currency could succeed was because it has purchasing power. We noted that silver money decreased in value to the extent that made silver nisab extremely low, compared to nisab on other items of wealth. That is the reason I prefer to use the equivalent of the nisab on gold for paper money. What would happen if the value of gold declined drastically? Can we discover a standard and stable measurement that can be used as a nisab for money? Some may look to nisabs applicable on other items, such as animals, crops, or fruits, whose value may be more stable than that of money.

Dastlabki kuzatuv shundaki, ekinlarning nisobi (besh vasq) hozirgi qiymati chorva mollarining nisobiga nisbatan juda past. Buni quyidagi fikrlar bilan izohlash mumkin: birinchidan, Allohning ne'mati dehqonchilikda yaqqolroq namoyon bo'ladi, chunki bu sohada insonning roli boshqa boyliklarni yaratishdagiga qaraganda nisbatan kamroq. Xudo aytadi: "Ular bu san'at mevalaridan bahramand bo'lsinlar. Buni ularning qo'llari yaratmagan-ku; nahotki shukr qilishmasa?"57 Ikkinchidan, inson tuproqdan chiqadigan ekin va mevalarsiz yashay olmaydi, go'sht uchun hayvonlarsiz yashay olganidek. Ekinlarning nisobi muhtojlarga foyda keltirish uchun zakotning katta miqdorini ta'minlash maqsadida past qilingan. Uchinchidan, ekin va mevalar yerga nisbatan foyda kapitalga nisbatan qanday bo'lsa, shundaydir. Sigir, tuya va qo'ylarga zakot kapital va foyda birgalikda hisobga olinib majburiy bo'lsa, ekin va mevalardan zakot faqat foydadan olinadi.

The immediate observation on nisab of crops (five wasq) is that its current value is very low in relation to nisab on livestock. This may be explained by the following points: First, the bounty of God is more apparent in agriculture, where the human role is relatively less than in generating other forms of wealth. God says, "that they may enjoy the fruits of this artistry. It was not their hands that made this; will they not then give thanks?"57 Second, humanity cannot survive without what comes out of the soil as crops and fruits the way they can do without animals for food. Nisab on crops is made low in order to provide larger proceeds of zakah to benefit the needy. Third, crops and fruits are to land as profit is to capital. While zakah on cows, camels, and sheep is obligated on the capital and profit together, zakah on crops and fruits is only taken from the profit.

Shu farqni qoplash uchun nisob past qilinadi, zakot miqdori esa yuqori belgilanadi.

To compensate for that difference, nisab is made low and the zakah rate is made high.

Agar ekin nisobi yetarli darajada taxminiy o'lchov bo'la olmasa, unda chorva nisobi boshqa muqobil bo'lishi mumkin. Avvalo, sigirlarning nisobi e'tibordan chetda qoldirilishi kerak, chunki u aniq matn bilan vojib qilinmagan. Tuyalar va qo'ylarning nisobi bahsli bo'lmagan matnlarda vojib qilingan va ijmo bilan tasdiqlangan. Biz beshta tuya yoki 40 ta qo'y qiymatini pul nisobi sifatida qabul qila olamizmi?

If nisab on crops is not adequate approximation, then the nisab on livestock may be another alternative. To start with, the nisab on cows must be disregarded because it is not obligated by a clear-cut text. Nisab on camels and sheep are obligated in noncontroversial texts and are confirmed by ijma'. Can we take the value of five camels or 40 sheep as the nisab on money?

Shu savolga javob berish uchun avvalo shuni ko'rib chiqishimiz kerak: Payg'ambar (s.a.v.) davrida tuya va qo'ylarning nisobi kumush pulning nisobiga tengmidi? Yetakchi olim as-Sarakhsiy "al-Mabsut" asarida bu savolga ijobiy javob beradi, deb ta'kidlaydi.

To answer this question we must first consider whether the nisab of camels and sheep equalled the nisab of silver money at the time of the Prophet (p). A leading scholar, al Sarakhsi, in al Mabsut, argues that the answer to this question is affirmative.

Bir yashar urg'ochi tuya qiymati taxminan 40 dirham, bitta qo'y esa besh dirham turgan. Demak, besh tuya 200 dirham kumushga teng bo'lishi kerak.58 Lekin biz avval eslatib o'tganimizdek, Ibn al-Humam al-Fathda va Ibn Nujaym al-Bahrda al-Mabsut muallifining bu dalilini tanqidiy tekshiradilar. Ular buni al-Buxoriyning ishonchli to'plamida keltirilgan hadis bilan solishtiradilar. Unda bir yoshli tuyaning qiymat farqi Rasululloh ﷺ tomonidan 2 qo'y yoki 20

A one-year-old she-camel used to be valued at about 40 dirhams, and one sheep at five dirhams. Thus, five camels should equal 200 dirhams of silver.58 But we mentioned earlier that Ibn al Humam in al Fath and Ibn Nujaim in al Bahr both critically investigate the argument of the author of al Mabsut. They contrast it with a saying reported in the correct collection of al Bukhari, which indicates that the difference in value of one year of age in camel is estimated by the Messenger (p) at 2 sheep or 20

dirhamlar. Bu aniq matn Sarakhsiyning hisob-kitobiga zid keladi.59 Ushbu ishonchli hadisga ko‘ra, Payg‘ambar ﷺ davrida 40 ta qo‘y 400 dirhamga teng bo‘lgan, ya’ni bu gumush pulning nisobidan ikki baravar ko‘p.

dirhams. This is an explicit text that contradicts the calculation of Sarakhsi.59 According to this authentic saying, 40 sheep equalled at the time of the Prophet (p) 400 dirhams, that is, twice as much as the nisab of silver money.

Qog'oz pul — fiat pul bo'lib, uni hukumat yoki hukumat tomonidan vakolat berilgan organ chiqaradi va odamlar o'rtasida ularning savdo-sotiq ishlarida foydalanish uchun muomalaga kiritiladi. Bu turdagi pul dunyoning hamma joyida keng qo'llaniladi, uning yordamida ko'plab milliy va xalqaro operatsiyalar amalga oshiriladi. Qog'oz pul ayirboshlash vositasi, qiymatni saqlash vositasi, kelajakdagi qiymatlarni o'lchash vositasi hamda moliyaviy bitimlarni baholash vositasi sifatida ishlatiladi.60

Paper money is fiat money, printed by the government or a government-authorized body and circulated among people for use in their transactions. This kind of money is commonly used all over the world, via which many national and international transactions take place. Paper money is used as a means of exchange, a store of value, a measure of future values, and a means of evaluating financial transactions.60

Qog'oz pul vaqt o'tishi bilan majburiy almashtirilish imkoniyatiga ega bo'lishdan almashtirilmaydigan holatga o'tdi.

Paper money evolved through time from obligatory convertibility to nonconvertibility.

Dastlabki bosqichda qog'oz pul banklar tomonidan chiqarilgan qarz majburiyatlari (I.O.U.) shaklida bo'lib, ular belgilangan miqdordagi oltin yoki kumushga almashtirilishini kafolatlardi. Banklar bu majburiyatlarni talab qilinganda oltin yoki kumushga aylantirishga majbur edi. Vaqt o'tishi bilan bank mexanizmi hukumatga ta'sir o'tkazib, chiqarilgan qarz majburiyatlariga qarshi faqat qisman oltin va kumush zaxirasini saqlash huquqini qo'lga kiritdi. Hukumatlarning o'zlari ham qog'oz pul ishlab chiqarish bilan shug'ullana boshladilar, chunki bu foydali tuyulardi. Dastlab hukumatlar qisman qimmatbaho metall zaxiralari asosida qog'oz pul chiqardilar, keyinchalik esa markaziy banklarga ma'lum miqdorda qog'oz pul chiqarish uchun hukumat ruxsatlari berildi. Shunday qilib, biz konvertatsiya qilinmaslik bosqichiga kirdik: milliy valyutalar majburiy bo'lib qoldi va har bir mamlakat chegarasi ichida oltin yoki kumushga almashtirilmaydigan bo'ldi.61

In its early stage, paper money took the form of I.O.U's issued by banks, that guaranteed their substitution for fixed amount of gold or silver. Banks were obliged to convert these I.O.U.'s into gold or silver on demand. As time went on, the banking machinery was able to influence the government and gain permission to hold only partial reserves of gold and silver against issued I.O.U.'s. Governments themselves went into the business of producing paper money because it seemed lucrative. At first governments issued paper money on partial precious metal reserves to the system of government authorizations given to central banks to issue a certain quantity of paper money. Thus we entered the phase of non-convertibility, where national currencies become compulsory and non-convertible to gold or silver within the borders of each country.61

Albatta, Islomning dastlabki avlodlarida qog'oz pul zakot berilishi haqida hech qanday fikr topilmasligini kutmaymiz, chunki qog'oz pul so'nggi bir necha asrda paydo bo'lgan ixtirodir. Zamonaviy olimlar bu pulga turli nuqtai nazardan qarashadi va uning zakot berilishi haqida turlicha fikr bildiradilar. Misrdagi malikiy mazhabidagi shayx 'Alaysh qog'oz pulning dinor va dirhamlardan farq qilishini, shuning uchun u zakot berilmasligini aytadi.62 Ba'zi shofi'iylar qog'oz pulning zakot berilishi uchun shartni qo'shadilar: qog'oz pulning aniq oltin va kumushga aylantirilishi.63 "al-Fiqh 'alal-Madhahib al-Arba'ah" kitobining mualliflari guruhi shunday yozadilar:64

Obviously, we do not expect to find any opinion about the zakatability of paper money in the early generations of Islam because paper money is an invention of the last few centuries. Contemporary scholars look at this money from different angles and express different opinion about its zakatability. Shaikh 'Alaish, a Malakite in Egypt, says paper money is unlike dinars and dirhams and consequently not zakatable.62 Some Shafi'ites add a condition for the zakatability of paper money, the actual conversion of paper money into gold and silver.63 The group of scholars who authored the book al Fiqh 'ala al Madhahib al Arba'ah write:64

Shofiiylar qog'oz pulni chiqargan banklarning qarzlarini ifodalovchi veksel (qarz hujjati) deb hisoblaydilar. Bank to'lovga to'liq qodir bo'lgani sababli, qarzlarga oid zakot qoidalari unga tatbiq etiladi.

1. Shafi'ites consider paper money to be drafts representing debts of the issuing banks. Since the bank is fully capable of payment, the rules of zakah on debts apply.

Ushbu loyiha zakotga tortiladi.

This draft is zakatable.

2. Hanafiy mazhabidagi olimlar qog'oz pullarni bankdagi da'volar deb hisoblaydilar, ular shaxslar o'rtasida muomalada yuradi. Ular zakotga tortiladi.

2. Hanafites consider paper money to be claims on the bank that circulate among individuals. They are zakatable.

3. Molikiylar bu banknotalarda oltin va kumushni ifodalovchi, talab qilinganda shu metallarga almashtirilishi mumkin bo‘lgan ayirboshlash vositasini ko‘radilar. Ular zakot bilan tortiladigan mollardir. 4. Hanbaliylar qog‘oz pulni oltin yoki kumushga aylantirilmaguncha zakot bilan tortilmaydigan deb hisoblaydilar, shundan keyin esa oltin va kumushning zakotlanish shartlari qo‘llaniladi.

3. Malikites find in these bank notes a means of exchange, representing gold and silver, convertible into these metals on demand. They are zakatable 4. Hanbalites consider paper currency not zakatable until it is converted into gold or silver, and then the conditions of zakatability of gold and silver apply.

Pulning zakot tortilishi uchun to‘rtta shart talab qilinadi:

Four conditions are required for the zakatability of money:

1. Nisob Birinchi shart shundan iboratki, pul miqdori kamida nisobga teng bo'lishi kerak.

1. Nisab The first condition is that the amount of money should be at least equal to nisab.

Nisobdan kam bo'lgan har qanday mol zakotdan ozod qilinadi, chunki egasi boy hisoblanmaydi. Oltindagi nisob sof oltindan 85 gramm, ya'ni 20 dinorga teng.

Anything that is below nisab is exempted from zakah, since the owner is not considered rich. nisab on gold is the equivalent of 85 grams of pure gold, which equals 20 dinar.

Kumushga nisob 595 gramm bo‘lib, bu hadisda zikr qilingan 200 dirhamga teng keladi. Qog‘oz pulga nisob esa oldingi bo‘limda muhokama qilingan.

On silver, nisab is 595 grams, which is equal to the 200 dirhams mentioned in the saying, and nisab on paper currency was discussed in the previous subsection.

Mulkning egasi bitta shaxs bo‘lishi shartmi?

Is it necessary that the owner be one person?

Возьмём в качестве примера товарищество или корпорацию, в которой владельцами являются несколько лиц, а денежные активы компании превышают нисаб, но доля каждого из товарищей в наличных деньгах меньше нисаба. Según Абу Ханифы и Малика, товарищи подлежат закяту только в том случае, если доля каждого из них в отдельности составляет нисаб или больше. Аш-Шафии рассматривает это общее имущество как единое целое и считает его подлежащим закяту, если общая сумма составляет не менее нисаба. Причина этого разногласия — общая формулировка изречения Пророка ﷺ: «С того, что меньше пяти уккий, садака не взимается». Этот текст не определяет, принадлежат ли эти пять уккий (200 дирхамов) одному владельцу или нескольким, но я могу добавить, что сама причина, по которой нисаб является условием закята, заключается в том, чтобы освободить владельцев небольших количеств. Это может указывать на то, что нисаб, возможно, следует применять к одному владельцу, поскольку в противном случае он теряет своё значение. Note: the above is Russian; the request was for Uzbek. Here is the Uzbek translation: Shirkat yoki korporatsiyaga misol olaylik, unda egalari bir necha shaxs bo'lib, kompaniyaning naqd pul aktivlari nisobdan ko'p, ammo har bir shérikning naqd pulдagi ulushi nisobdan kam. Abu Hanifa va Molikka ko'ra, sheriklar faqat har birining ulushi alohida nisob yoki undan ko'p bo'lsagina zakotga tortiladi. Al-Shofe'iy bu umumiy mulkni yagona birlik deb hisoblaydi va jami summa kamida nisob bo'lsa, zakotga tortiladi deb qaraydi. Bu fikrlar ayirmasining sababi Payg'ambar ﷺ ning "Besh uqiyadan kam bo'lgan narsada sadaqa yo'q" degan so'zining umumiy ifodasidir. Bu matn ushbu besh uqiya (200 dirham) bitta egaga tegishlimi yoki bir necha egagami, buni aniqlamaydi, lekin shuni qo'shimcha qilishim mumkinki, nisob zakotning sharti bo'lishining o'zi kam miqdordagi egalarni ozod qilish uchun. Bu nisobni bitta egaga nisbatan qo'llash kerakligini ko'rsatishi mumkin, aks holda u o'z fazilatini yo'qotadi.

Zakot to'g'risidagi oltin va kumushdan bo'lgan idishlar, bezaklar, bezak buyumlari, haykaltaroshlik asarlari hamda erkaklar va ayollarning oltin-kumush zeb-ziynatlariga oid hukmlarni bilmasdan turib, oltin va kumushga oid zakot masalasini to'liq o'rganib bo'lmasligini tushunishimiz kerak.

In order to complete our study of zakah on gold and silver, we must understand zakah on utensils, ornaments, decorative objective, statuery, and men and women's jewelry made of gold and silver.

Musulmon olimlari orasida hech qanday ixtilof yo'qki, oltin va kumush harom tarzda ishlatilganda, ularga zakot farz bo'ladi. Ishonchli va to'g'ri rivoyat qilingan hadislar oltin va kumushni oshxona va ovqatlanish idishlari sifatida ishlatishni man etadi, chunki bu hashamatli va ko'rsatmali turmush tarzining belgisi hamda bir turdagi to'plab qo'yish (kanzga yig'ish) hisoblanadi.80

It is not disputed among Muslim scholars that whenever gold and silver are used in a forbidden manner they are subject to zakah. Authentic and correct sayings are reported which forbid the use of gold and silver as kitchen and dining utensils because that is a feature of a lavish and ostentatious way of living and constitutes a form of hoarding.80

Muallif al-Mug'niy shunday izohlaydi: "Foydalanish taqiqlangan narsa bezak uchun ham taqiqlangandir." Bunday idish-tovoq va bezak buyumlari erkaklarga yoki ayollarga tegishli bo'lishidan qat'i nazar, shunday hukm qo'llanadi. Ayollarning zeb-ziynatlariga ruxsat berilgan, chunki ayollar ularni erlari uchun taqadilar. Bu sabab idish-tovoq va boshqa bezak buyumlariga kengaytirilishi mumkin emas. Bundan tashqari, haykallar qaysi metall yoki toshdan yasalganidan qat'i nazar taqiqlangan. Agar ular oltin yoki kumushdan yasalgan bo'lsa, ularning taqiqlanish sababi ikki baravar kuchayadi. Ibn Qudama qo'shimcha qiladi: "Buni anglagach, bezak va idish-tovoqlarning zakot tortilishi shubhasizdir, agar ular yakka holda yoki boshqa egalik qilinayotgan oltin va kumush bilan qo'shilganda nisobga yetsa." Muallif al-Mug'niy ba'zi hanbaliylarga tegishli bir fikrni keltiradi: bunday buyumlarning faqat og'irligi emas, balki bozor qiymati ham hisobga olinishi kerak, chunki ularda yuqori badiiy qiymat mujassamdir.83

The author of al Mughni explains, "Whatever is prohibited for use is also prohibited for decoration," no matter whether such utensils and decorative objects are owned by men or women. Women's jewelry is allowed on the grounds that women wear it for their husbands. This need cannot be extended to utensils and other ornaments. Additionally, statues are prohibited regardless of the metal or stone they are made from. If they are made of gold or silver, the grounds for their prohibition is doubled. Ibn Qudamah adds, "Once this is realized, ornaments and utensils are indisputably zakatable, if they reach nisab either alone or when added to other owned gold and silver."82 The author of al Mughni attributes an opinion to some Hanbalites that the market value of such items should be considered and not only their weight, because of the high artistic value incorporated in them.83

Erkaklarga oltin, kumush yoki boshqa moddadan yasalgan taqinchoqlarni taqish harom qilingan, faqat oddiy kumush uzuk bundan mustasno, u ruxsat etilgan.84 Shunga ko'ra erkaklarning taqinchoqlari nisobga yetsa, ularga zakot farz bo'ladi, chunki erkaklarning taqinchoq taqishi ayollarnikidek tabiiy ehtiyojni qondirish sifatida qaralmaydi.85 Erkaklarning taqinchoqlariga zakotning farz qilinishi bu narsani egallashning xatosini va uning qiymatini samarali ishga qaytarish zarurligini eslatish uchundir. Erkaklarning oltindan foydalanishiga kelsak, u butunlay man etiladi, faqat tishga qopqoq qo'yish, tish plombasi yoki singan burun yoki kesilgan quloq o'rnini bosish kabi zarur hollar bundan mustasno.

Men are forbidden to wear jewelry made of gold, silver, or any other substance, except for a plain silver ring which is permissible.84 Men's jewelry is thus subject to zakah if it reaches nisab, because the use of jewelry by men is not considered a satisfaction of a natural need like that of women.85 Zakah is obligated on men's jewelry as a reminder of the error of owning and of the need to put its value back into productive use. As for the use of gold by men, it is prohibited completely, except for such necessities as its use as caps for teeth, tooth filling, or as a substitute for a broken nose or a cut ear.

Abu Dovud rivoyat qiladi 'Abd al-Rahmon ibn Tarafadan: "Uning bobosi 'Arfajah ibn Sa'dning burni al-Kilob kuni kesilgan. U kumushdan sun'iy burun yasatgan, lekin u chirib, hidi yomon bo'lib ketgan. Payg'ambar ﷺ unga oltindan burun yasatishni buyurdilar." Ahmad aytadi: "Zarurat holatlarida, tishlar tushib ketishidan qo'rqilganda, tishlarni oltin ip bilan bog'lash joiz. Erkaklarning oltindan foydalanishining boshqa barcha turlari harom bo'lib, zakot tortiladi." Shuni e'tirof etish kerakki, erkaklar taqinchoqlarida faqat vaznni emas, balki qiymatni ham hisobga olish afzal, chunki san'at mehnati qiymatga qo'shilgan qiymatdir. Ushbu taqinchoqning qiymati 85 gramm oltinga teng bo'lganda, u zakotga tortiladi.

Abu Daud reports from 'Abd al Rahman bin Tarafah that "the nose of his grandfather, 'Arfajah bin Sa'd, was severed the day of al Kilab. He got an artificial nose made of silver, but it got rotten and smelly. The Prophet ordered him to get a gold nose." Ahmad says, "It is all right in cases of necessity to tie the teeth with gold thread, if it is feared the teeth may fall out." Any other use of gold by men is forbidden and is subject to zakah. We should recognize, however, that it is preferred to consider value and not only weight in the case of men's jewelry, because of the value added by the artistic labor. Once the value of this jewelry reaches the equivalent of 85 grams of gold, it becomes zakatable.

Ayollar taqinchoqlari, oltin va kumushdan boshqa narsalardan — masalan, marvarid, olmos va boshqa qimmatbaho toshlar hamda metallardan yasalganlari — zakotga tortilmaydi, chunki ular Alloh tomonidan ayollarning shaxsiy va halol foydalanishi uchun belgilangan, {Undan taqinadigan ziynatlar chiqarasiz}, shuningdek, ular o'sadigan mol-mulk hisoblanmaydi. Ba'zi yetakchi shia olimlari Ahli Bayt tarafdorlari bo'lib, ular ayollarning nisob miqdoriga yetgan har qanday taqinchog'ini zakotga tortilishi kerak deb hisoblaydilar, chunki qimmatbaho javohirlar ham boylik qiymatiga ega buyumlardir, Alloh esa aytadi: {Ularning molidan sadaqa ol}. Ular ushbu oyatdagi "ularning molidan" iborasi ko'plik shaklida bo'lib, musulmonlarga qaratilgan ekanligini va oyatning umumiy ma'nosi har birining molidan olish kerakligini bildiradi, deb ko'rsatadilar.

Women's jewelry made of other than gold and silver, such as pearls, diamonds, and other precious stones and metals are not zakatable, because they are designated for personal and lawful use by women, as determined by God, "And that ye may extract therefrom ornaments to wear,"86 and are not considered growing assets. Some leading Shi'ite scholars of Ahl al Bait disagree and consider any women's jewelry that reaches nisab in value is subject to zakah on the grounds that are jewels valuable items of wealth, and God says, "Out of their wealth take a sadaqah." They indicate that the words "their wealth" in this verse are in the plural, attributed to Muslims, and the general implication of the verse means take from the wealth of each one of them.

Ayollarning zeb-ziynatlari, qimmatbaho toshlar va metallar bu umumiy ma'noga kiradigan boylik buyumlaridir.87 Ko'pchilik olimlar, hatto oyatning umumiyligini qabul qilsak ham, Sunnat oyat ma'nosini faqat o'sadigan yoki o'sish imkoniyatiga ega bo'lgan boylik bilan cheklaganini tan olish kerak, deb ta'kidlaydilar. Shunday qilib, zakot solinishining sababi buyumning qimmatbaholigi emas, balki haqiqiy yoki potentsial o'sishdir.88 Bu zeb-ziynatlar odatda shaxsiy bezak uchun olinadi, o'sish yoki investitsiya uchun emas, agar ular boylikni to'plash maqsadida saqlanmasa.

Women's jewels, precious stones, and metals are items of wealth included in this general meaning.87 The majority of scholars argue that even if we accept the generality of the verse, we must recognize that Sunnah restricts the meaning of the verse to only growing wealth or wealth with growth potential. Thus, actual or potential growth is the reason for zakatability and not the precious nature of the item.88 These jewels are usually obtained for personal ornamentation and not for growth or investment, as long as they are not kept for the purpose of hoarding wealth.

Sadaqat xatida, ya'ni Payg'ambar ﷺ yuborgan xatda ayollarning oltin va kumush taqinchoqlari haqida hech narsa zikr qilinmagan. Shuningdek, taqinchoqlardan zakot farz bo'lishini yoki undan ozod ekanligini aniq bayon qiluvchi ishonchli va aniq matnlar ham bizda yo'q. Bizda faqat bir nechta hadislar bor, ularning sahihligi va dalolati haqida esa bahs-munozaralar mavjud. Ulamolar o'rtasidagi ixtilofning sababi shundaki, ba'zi olimlar taqinchoqning qaysi metalldan yasalganligini e'tiborga oladi. Oltin va kumush pul sifatida zakotga tortiladi, shuning uchun bu olimlar oltin va kumush taqinchoqlarni ham zakotga tortiladigan deb hisoblaydi. Boshqa olimlar esa taqinchoqni yasash uchun sarflangan mehnatni hamda metalni pul xususiyatidan chiqarib, ayollarning tabiiy ehtiyojini qondiruvchi shaxsiy foydalanish uchun tayyor mahsulotga aylantiradigan sanoat jarayonini e'tiborga oladi. Shunga ko'ra, taqinchoq kiyim-kechak, mebel va boshqa shaxsiy buyumlarga o'xshaydi, ular esa ittifoq bilan zakotdan ozod hisoblanadi.

In the letter on sadaqat sent by the Prophet (p) there is no reference to women's gold and silver jewelry, nor do we have any authentic, explicit texts which obligate zakah or exempt it on this jewelry. All we have is a few sayings whose authenticity and indications are controversial.89 The reason for the differences in opinion is that some scholars take into consideration the metal of which jewelry is made. Gold and silver are both zakatable as money, so these scholars consider gold and silver jewelry also zakatable. Other scholars consider the labor involved and the industrial process required to make jewelry and transform the metal from its monetary nature into a commodity ready for personal use that satisfies a natural need of women. Thus jewelry is similar to cloths furniture, and other personal objects that are unanimously exempt from zakah.

Ushbu olimlarga ko‘ra, ayollarning zeb-ziynat buyumlari zakotga tortilmaydi. Bu hukmlar faqat halol zeb-ziynat buyumlariga taalluqlidir. Harom zeb-ziynat buyumlari esa ittifoq bilan zakotga tortiladi. Shunga ko‘ra, ikki guruh olimlar bor: zeb-ziynat buyumlarini xuddi pul kabi zakotga tortiladigan deb biluvchilar va ularni zakotga tortilmaydigan yoki ma’lum cheklovlar bilan zakotga tortiladigan deb biluvchilar.

According to these scholars, women's jewelry is not zakatable. These rulings apply only to lawful jewelry. Forbidden jewelry is unanimously zakatable. Accordingly, there are two groups of scholars, those who consider jewelry zakatable exactly like money, and those who consider them non-zakatable or zakatable within certain restrictions.

Al-Bayhaqiy va boshqalar Alqamadan rivoyat qiladilar: Ibn Mas'udning xotini undan zeb-ziynatlari haqida so'radi. U javob berdi: "Agar ular 200 dirhamga yetsa, ulardan zakot beriladi." Xotin dedi: "Men qaramog'ida bo'lgan yetim jiyanim uchun ularning zakotini sarflasam bo'ladimi?" "Ha", deb javob berdi u. Al-Bayhaqiy izoh beradi: "Bu rivoyat ham Payg'ambar ﷺ ga borib taqaladi, ammo u sanadi uzilgan (ishonchsiz)dir."90 U yana Sho'ayb ibn Yasordan rivoyat qiladi: "Umar Abu Muso'ga yozdi: "Hududingizdagi musulmon ayollarga zeb-ziynatlaridan zakot berishni buyuring."" Ammo bu Umardan sahih sanad bilan rivoyat qilinmagan.91 Ibn Abu Shayba al-Hasandan keltiradi: "Bilaman, to'rt xalifadan birortasi ham zeb-ziynatlarga zakot farz deb aytmagan."92

Al Baihaqi and others report from 'Alqamah the wife of Ibn Mas'ud asked him about her jewels. He replied, "If they reach 200 dirhams, they are zakatable." She said, "May I spend their zakah on my [orphaned] nephew whose guardian I am?" "Yes," he answered. Al Baihaqi comments, "This is also narrated and linked up to the Prophet (p), but it is unsupported."90 He also reports from Shu'aib bin Yasar that 'Umar wrote Abu Musa to90 "Instruct Muslim women in your area to pay zakah on their ornaments." But this is not authentically reported from 'Umar.91 Ibn Abi Shaibah quotes al Hasan as saying, "I know that none of the [four] Successors said that ornaments are zakatable."92

Al-Bayhaqiy Oishadan rivoyat qiladi: "Taqinchoqning zakoti berilgan bo'lsa, uni taqish joizdir."93

Al Baihaqi reports from 'A'ishah, "It is all right to wear jewelry if its zakah is paid,"93

Lekin bizda 'Oisha (roziyallohu anho) dan kelgan, bunga zid bo'lgan to'g'ri rivoyat bor, buni keyinroq ko'ramiz. Rivoyat qilinishicha, 'Abdulloh ibn 'Amr xazinachisi Salimga har yili qizlarining ziynat buyumlariga zakot berishni buyurib yozib turar edi. Abu 'Ubayd undan rivoyat qiladi: u uchta qiziga olti ming dinorlik ziynat buyumlarini bergan.

But we have on hand a correct report from 'A'ishah contradicting this, as will be seen later. It is reported that 'Abd Allah bin 'Amr used to write his treasurer Salim instructions to pay zakah on the ornaments of his daughters every year.94 Abu 'Ubaid reports from him that he gave his three daughters ornaments worth six thousand dinars.

U'z har yili o'z quli Jolidni zakotlarini to'lash uchun yuborardi.95

He used to send his slave Jalid every year to pay their zakah.95

Yuqoridagi rivoyatlarning barcha isnodlari bahsli. Abu Ubayd shunday deydi: "Sahobalardan zeb-ziynatga zakot berish haqida Ibn Mas'uddan boshqa birortasidan ham sahih rivoyat yo'q." Ibn Hazm esa: "Ibn Mas'ud rivoyati sahihligi jihatidan eng yuqori darajadadir", deydi. Zeb-ziynatga zakot berilishi kerak deb hisoblaganlar orasida Sa'id ibn Musayyab, Sa'd ibn Jubayr, Ato, Mujohid, Abdulloh ibn Shaddod, Jobir ibn Zayd, Ibn Shabrumah, Maymun ibn Mihron, az-Zuhriy, as-Savriy, Abu Hanifa va uning shogirdlari, al-Avzoiy va al-Hasan ibn Hayy bor.98

1. Oyatning umumiy mazmuni: "Oltin va kumushni yig'ib qo'yib, uni Alloh yo'lida sarflamaydiganlar bor. Ularga alamli azob haqida xabar bering." Bu oyatda zikr qilingan oltin va kumush zeb-ziynat uchun ishlatiladigan oltin-kumushni ham, pul va quyma holidagi oltin-kumushni ham o'z ichiga oladi. Demak, zakot to'lanmasa, egasi Qiyomat kuni o'sha oltin-kumushning qizdirilgan toshi bilan dog'lanadi.

1. The general implication of the verse, "and there are those who hoard gold and silver and spend it not in the way of God. Announce unto them a most grevious penalty." Gold and silver mentioned in this verse include that which is used in women's ornaments as much as it includes money and bullion. Consequently, unless zakah is paid, the owner will be branded with its heat on the Day of Resurrection.

2. Payg'ambar (s.a.v.) ning umumiy ma'nodagi so'zlari: "Kumushda o'ndan bir qismining to'rtdan biri vojibdir; besh uqiyyadan kam bo'lgan narsaga sadaqa talab qilinmaydi." Bu shuni anglatadiki, kumush besh uqiyyaga yetganda zakotga tortiladi, xuddi oltin haqidagi zakot to'g'risidagi umumiy matnlar kabi, masalan: "Zakotini bermaydigan hech bir oltin egasi yo'q... va hokazo."

2. The general meaning of the sayings of the Prophet (p), "On silver, one-fourth of one-tenth is obligated; no sadaqah is required on what is less than five uqiyyah." This implies that silver is zakatable once it reaches five uqiyyah, as do the general texts of zakah on gold, such as "There is no owner of gold that does not pay its zakah . . . etc.

3. Zakot taqsimoti bo‘yicha zeb-ziynatga oid ba’zi qarashlar bor, ularni ba’zi yetakchi olimlar to‘g‘ri deb hisoblaydilar. Ular orasida quyidagilar bor:

3. There are a few sayings about zakah on ornaments in particular that are considered correct by some leading scholars. Among these sayings are the following:

(a) Abu Dovud 'Amr ibn Shu'ayb orqali, u o'z otasidan, otasi esa o'z bobosidan rivoyat qiladi: bir ayol qizi bilan birga Payg'ambar ﷺ huzurlariga keldi. Qizining bilagida qalin oltin ikki bilaguzuk bor edi. Payg'ambar ﷺ so'radilar: "Buning zakotini berasizmi?" U: "Yo'q", dedi. "Qiyomat kuni Xudo sizni ikki bilaguzuk o'tdan qilib quchoqlashi sizga yoqadimi?" - deb ogohlantirdilar. Rivoyat qiluvchi aytadi: "U ularni yechib, Payg'ambar ﷺ oldiga tashladi va: "Ular Xudo va Uning Elchisiniki", dedi.100

(a) Abu Daud reports from 'Amr bin Shu'aib from his father from his grandfather, that a women99 with her daughter came to the Prophet (p). On the wrist of her daughter were two thick bracelets of gold. the Prophet asked, "Do you give zakah on this? She replied "No." "Does it please you for God to embrace you with two bracelets of fire on the Day of Resurrection?" he warned. The narrator says, "She took them off and tossed them to the Prophet (p), saying, They belong to God and His Messenger."100

Ibn Hazm al-Muhalla'da yozadi: "Jabir ibn Abdulloh va Ibn Umar dedilar: "Ziynat buyumlariga zakot yo'q." Bu Asma bint Abu Bakrning ham qarashi bo'lib, Oishadan ham shunga o'xshash qarash to'g'ri rivoyat qilingan. Bu al-Sha'biy, Amra bint Abdurrahmon, Abu Ja'far va Muhammad Aliyning ham fikridir. Toovus, al-Hasan va Sa'id ibn al-Musayyabdan ham shunday rivoyat qilingan. Sufyon al-Savriydan bu borada ikki xil rivoyat bor: biri ayollar zeb-ziynat buyumlariga zakot farz bo'ladi, boshqasi esa farz bo'lmaydi, degan rivoyatdir.104 Al-Qosim ibn Muhammad (Oisha onasining jiyani), Molik ibn Anas, Ahmad ibn Hanbal va Ishoq ibn Rohviya ayollarning zeb-ziynat buyumlariga zakot farz emas, deb aytadilar. Al-Xattobiyning naqlicha, bu al-Shofe'iyning eng mashhur qarashi bo'lib, Abu Ubayd ham shu fikrda.105

Ibn Hazm in al Muhalla writes, "Jabir bin 'Abd Allah and Ibn 'Umar said, "There is no zakah on ornaments " This is also the view of Asma' bint Abu Bakr, and similar view is correctly reported from 'A'ishah. This is also the opinion of al Sha'bi, 'Amrah bint 'Abd al Rahman, Abu Ja'far, and Muhammad 'Ali. It is reported from Taus, al Hasan, and Sa'id bin al Musayyib, There are two differing reports from Sufian al Thawri, one that women's jewelry is zakatable and one that it is not.104 Al Qasim bin Muhammad ('A'ishah's nephew), Malik bin Anas, Ahmad bin Hanbal, and Ishaq bin Rahwayh say that women's jewelry is not zakatable. This is the most famous opinion of al Shafi'i, according to al Khattabi,105 and it is the opinion of Abu 'Ubaid as well.

Asosan, odamlar Shariat matnisiz zakot to'lashga majbur emas. Ayollarning zeb-ziynat buyumlari haqida na sahih matn bor, na sahih matnga asoslangan hukmga to'g'ri qiyos mavjud. Bundan tashqari, zakot haqiqatda yoki potentsial o'sadigan boylikka farz qilinadi, zeb-ziynat esa na birinchisi, na ikkinchisi. Zeb-ziynat kiyish uchun, sarmoya uchun emas. Shaxsiy foydalanish uchun ishlatiladigan hayvonlarga qiyos aniq: ular o'sish uchun ishlatilmagani sababli zakotga tortilmaydi.

In principle, people are not obligated to pay zakah without a text from Shari'ah, and there is neither an authentic text about zakah on women's jewelry nor a correct analogy to a ruling based on an authentic text. Moreover, zakah is obligated on actually or potentially growing wealth, and jewelry is neither. Jewelry is for wearing and do for investment. The analogy to animals for personal use is obvious. Those animals are not zakatable because they are not used for growth.

Malik in al-Muwatta' reports from al-Qasim bin Muhammad106 that 'A'ishah, the wife of the Prophet ﷺ, was the guardian of her orphaned nieces. They used to wear ornaments, and she did not give zakah on their ornaments.107 He also reports from Nafi that the daughters and female slaves of 'Abd Allah bin 'Umar wore gold ornaments, and he did not pay zakah on their ornaments.l07 Ibn Abi Shaibah reports from al-Qasim that "Our assets were kept with 'A'ishah. She used to pay zakah on them, except for the ornaments," and from 'Amrah that "We were orphans under the guardianship of 'A'ishah. We had ornaments and she did not pay zakah on them." Ibn Abi Shaibah, Abu 'Ubaid and others report similar things from Jabir bin 'Abd Allah and Asma bint Abu Bakr in addition to 'A'ishah and Ibn 'Umar.l08 Ibn al-Zubair narrates from Jabir, "There is no zakah on ornaments. I said, 'It may be as much as a thousand dinars.' He answered, 'It is for wearing or lending.'" In another version he says, "Verily, that is too much." It is reported from Asma' that she did not use to pay zakah on ornaments, and al-Shafi'i adds, "It is also reported from Ibn 'Abbas and Anas bin Malik, but I do not know whether it is authentic from them. The meaning of those reports is that there is no zakah on ornaments."109

There are also authentic reports from some Companions to the effect that zakah is not obligated on ornaments: Malik in al Muwatta' reports from al Qasim bin Muhammad106 that 'A'ishah, the wife of the Prophet (p) was the guardian of her orphaned nieces. They used to wear ornaments, and she did not give zakah on their ornaments.107 He also reports from Nafi that 'Abd Allah bin 'Umar's daughters and female slaves wore gold ornaments, and he did not pay zakah on their ornaments.l07 Ibn Abi Shaibah reports from al Qasim that "Our assets were kept with 'A'ishah. She used to pay zakah on them, except for the ornaments," and from 'Amrah that "We were orphans under the guardianship of 'A'ishah. We had ornaments and she did not pay zakah on them." Ibn Abi Shaibah and Abu 'Ubaid and others report similar things from Jabir bin 'Abd Allah and Asma bint Abu Bakr in addition to 'A'ishah and Ibn 'Umar.l08 Ibn al Zubair narrates from Jabir, "There is no zakah on ornaments. I said, 'It may be as much as a thousand dinars.' He answered, 'It is for wearing or lending.'" In another version he says, "Verily, that is too much." It is reported from Asma' that she did not use to pay zakah on ornaments, and al Shafi'i adds, "It is also reported from Ibn 'Abbas and Anas bin Malik, but I do not know whether it is authentic from them. The meaning of those reports is that there is no zakah on ornaments."109

Turli faqihlarning qarashlarini bayon qilganimdan so'ng, shuni aytishim mumkinki, eng vaznli ko'rinadigan fikr shuki, ma'lum chegaralar doirasida zebu-ziynat uchun zakot farz emas. Bu fikr zakot berilishining umumiy shartlariga mos keladi. Ya'ni zakot haqiqatda yoki imkoniyat darajasida o'sadigan mulkka, masalan, pulga va savdo tovarlariga farz qilinadi. Ayollarning zebu-ziynati esa o'sish uchun emas, balki shaxsiy foydalanish va halol bezanish uchun taqiladi. U ayollarning shaxsiy ehtiyojlarini qondiradi, Islomda e'tiborga olinadigan tabiiy istaklarga xizmat qiladi. Oltin va kumush zeb-ziynatlar ayollar uchun halol, erkaklar uchun esa halol emas. Shunga ko'ra, ayollarning zeb-ziynati ularga halol bo'lgan qimmat kiyimlar, mebel va boshqa shaxsiy buyumlarga o'xshaydi. U Qur'on matnlari bilan ayollar uchun halol qilingan marvarid, qimmatbaho toshlar va bezaklarga ham katta o'xshashlik taqdim etadi. Bu marvaridlar, qimmatbaho toshlar va qimmatli kiyimlar, qiymati yuqori bo'lishiga qaramay, yetakchi olimlarning ittifoqli fikriga ko'ra zakotdan ozod qilingan.

After presenting the differing views of jurists, I may say that what seems to carry most weight is that zakah is not obligatory on jewelry, within certain limits. This opinion is consistent with the general conditions of zakatability. That is, zakah is compulsory on actually or potentially growing assets, such as money and business inventory. Women's jewelry is worn not for growth but for personal use and lawful ornamentation. It satisfies personal needs of women, natural desires which are taken into consideration in Islam. Gold and silver jewelry is lawful for women, while it is not for men. Hence jewelry for women is something like expensive clothes, furniture, and other sorts of personal ornaments that are lawful for her. It carries great similarities to jewelry made of pearls, diamonds, and other precious stones, which are made lawful for woman by the texts of Qur'an.116 These pearls, precious stones, and valuable clothes are exempt from zakah by the unanimous opinion of leading scholars, in spite of their high value.

Biz Payg'ambarimizning sunnatidan shuni bilamizki, zakot barcha turdagi boylikka emas, faqat o'sadigan mollarga farz qilinadi. Egalari yashaydigan uylar, shaxsiy transport vositalari va asbob-uskunalar zakotdan ozod ekanligi shubhasizdir. Zargarlik buyumlariga zakot farz deb hisoblovchi hanafiy faqihlar ham, zakot solinishining sababi shaxsiy ehtiyojdan ortiqcha va foyda olish maqsadida turadigan mol-mulkning holati ekanligiga qaror qilganlar.117

We realize from the Prophet's tradition that zakah is not required on all kinds of wealth, but only on growing items. Homes inhabited by their owners, means of personal transportation, and tools are indisputably exempt from zakah. Even the Hanfite jurists, who consider zakah obligatory on jewelry, have decided that the reason for zakatability is the position of an asset in excess of personal needs, that is designed for profit.117

1. Ushbu oyatdan — "Oltin va kumushni yig'ib qo'yib, uni Alloh yo'lida sarflamaydiganlar..." — va bunga ko'ra zeb-ziynat sifatida yig'ilgan ayollar taqinchoqlarini ham yig'ish deb tushunishdan foydalanish to'g'ri emas.125 Oyat ayollarning shaxsiy foydalanishi va zavqlanishi uchun mo'ljallangan oltin va kumushga taalluqlidir. Favqulodda hollar bundan mustasno, hech kim taqinchoqlarni aylantirib, Alloh yo'lida sarflashni talab qilmaydi. Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: 1. Ushbu oyatdan — "Oltin va kumushni yig'ib qo'yib, uni Xudo yo'lida sarflamaydiganlar..." — va bunga ko'ra zeb-ziynat sifatida yig'ilgan ayollar taqinchoqlarini ham yig'ish deb tushunishdan foydalanish to'g'ri emas.125 Oyat ayollarning shaxsiy foydalanishi va zavqlanishi uchun mo'ljallangan oltin va kumushga taalluqlidir. Favqulodda hollar bundan mustasno, hech kim taqinchoqlarni aylantirib, Xudo yo'lida sarflashni talab qilmaydi.

1. The use of the verse "who hoard gold and silver and spend it not in the way of God . . . ." along with the interpretation that hoarding includes women's jewelry is not acceptable.125 The verse refers to gold and silver that are designated as jewelry for the personal use and enjoyment of women. No one requires that jewelry be circulated and spent in the way of God, except in emergencies.

2. Zakot majburiyatini zeb-ziynat buyumlariga nisbatan qo'llaydiganlarning dalil sifatida keltirgan hadislari ham, ularning sahihligi jihatidan ham, dalolat berish jihatidan ham boshqalar tomonidan ixtilofga uchragan.

2. The sayings used by those who obligate zakah on jewelry are also disputed by others from the point of view of their authenticity as well as from the point of view of their indications.

(a) Birinchi hadis, "va gumushda o'ndan bir qismning to'rtdan biri vojibdir", sahih deb ittifoq qilingan, lekin bu hadisda gumush uchun ishlatilgan arabcha "ar-riqqah" so'zi lug'aviy ma'noda tanga shaklida zarb qilingan gumushni anglatadi. Bu so'z arabcha tilda ishlab chiqarilgan zargarlik buyumlariga nisbatan qo'llanilmaydi.

(a) The first saying, "and there is one-fourth of a tenth due on silver," is agreed upon as correct, but the Arabic word used for silver in this saying is "al riqqah" which literally means silver that has been minted in the form of coins. The word is not used in Arabic for manufactured jewelry.

(b) Ba'zi boshqa rivoyatlar esa sahih isnodga ega emas, hatto at-Termiziy: "Bu masala bo'yicha hech bir rivoyat to'g'ri emas", deb aytgan.126

Agar zebu-ziynat miqdori odatdagi darajadan oshib, isrofgarchilikka yetsa, ortiqcha qismi zakotga tortiladi. Buning sababi shundaki, zebu-ziynatdan zakot soqit qilingan, chunki u ayollar tomonidan kiyim-kechak va uy-ro'zg'or buyumlari kabi foydalaniladi. Odatdagi va o'rtacha darajadan ortiq foydalanish yo'l qo'yilmagan yoki hech bo'lmaganda ma'qullanmaydigan hisoblanadi; har holda Shariat tomonidan tasdiqlanmaydi. An-Nawawiy shunday deydi: "Shofi'iy mazhabidagi hamkasblarimiz ta'kidlaydilar, zebu-ziynat faqat yashirin isrofgarchilik chegarasidagina halol bo'ladi, lekin isrofgarchilik chegarasiga yetganda, Iroq faqihlarining ko'pchiligiga ko'ra, u harom bo'ladi".156 Hanbaliy mazhabidan bo'lgan Ibn Hamid esa shunday deydi: "Agar zebu-ziynat ming mitqoldan kam bo'lsa, u haloldir".

If the quantity of jewelry exceeds the customary amount and reaches extravagance, the extra is zakatable. This is on the grounds that zakah is waived from jewelry because it is used by women just like clothes and household goods. What is above the customary and moderate use is either prohibited or at least discouraged; it is in all cases not approved by Shari'ah. Al Nawawi says "our Shafi'ite colleagues argue that jewelry is made lawful only within the limits of non-apparent extravagance, but once it reaches the extravagant limit, then it becomes prohibited according to most jurists from Iraq."156 Ibn Hamid, a Hunbalite, says that "if jewelry is below one thousand mithqal it is lawful.

Shunday holatga yetgach, u harom bo'ladi va shu sababli zakot tortiladigan mol bo'ladi, Abu 'Ubayd va al-Asram ''Amr ibn Dinordan rivoyat qilganidek.

Once it reaches that such, it becomes unlawful and consequently zakatable, in accordance with what is reported by Abu 'Ubaid and al Athram from ''Amr bin Dinar:

Jobir ro'za ro'za zakot solinadimi yoki yo'qmi, deb so'ralganda, u zakot solinmaydi, deb javob berdi. Keyin unga aytildi: "Hatto u ming dinorga teng bo'lsa-chi?" U javob berdi: "Bu, albatta, juda ko'p."157 Me'yorlardan ortiq bo'lgan zeb-ziynat, shubhasiz, isrofgarchilikdir va u endi ayollar uchun odatiy bezak sifatida zarur emas.158

Jabir was asked if jewelry was zakatable and he answered that it was not. Then he was told, 'Even if it amounts to one thousand dinars?' He answered, 'That is indeed too much.'"157 Jewelry exceeding customary limits is surely extravagance and no longer needed as normal ornamentation for women.158

Yuqorida keltirilgan hukmlar va fikrlarni quyidagi nuqtalar bilan jamlash mumkin:

The preceding rulings and opinions can be summarized in the following points:

A. Oltin va kumushdan yasalgan, xazina sifatida va boylik to'plash maqsadida saqlanadigan zeb-ziynatlar ham xuddi shunday zakotga tortiladi, go'yo ular quyma yoki tanga sifatida saqlanayotgandek.

A. Jewelry made of gold and silver that is held as a treasure and an accumulation of wealth is zakatable, the same as if it were being held as bullion or coins.

B. Agar zargarlik buyumlari shaxsiy foydalanish uchun, zeb-ziynat sifatida olingan bo'lsa, u holda halol va harom foydalanishni farqlash kerak. Uy bezagi, idish-tovoqlar yoki erkaklar tomonidan ishlatiladigan zargarlik buyumlari va bezaklar harom hisoblanadi. Bunday zargarlik buyumlari va bezaklar zakotga tortiladi.

B. If the jewelry is obtained for personal use as ornament, then we should distinguish between lawful and unlawful use. Jewelry and ornaments designated for house decoration, utensils, or use by men are prohibite. This jewelry and ornamentation is zakatable.

C. Ayollar foydalanadigan bo‘lsa ham, haddan tashqari qimmatbaho bo‘lgan zebu-ziynat zakotga tortiladi.

C. Jewelry that is extravagant even though it is used by women is zakatable.

Isrof — bu ayollarning o'z jamoasida odatdagi darajadan ortiq sarflashi.

Extravagance is the excess above customary use by women within their community.

D. Zebu taqinchoqlar, ayollarning me'yordan oshirmasdan ruxsat etilgan bezak sifatida ishlatish uchun saqlanadigan yoki erkaklar tomonidan ruxsat etilgan maqsadlarda, masalan kumush uzuklar kabi ishlatiladigan taqinchoqlar zakotga tortilmaydi, chunki ular foyda olish uchun mo'ljallanmagan va aslida kiyim-kechak va mebel kabi shaxsiy foydalanish uchun, ruxsat etilgan maqsadlarda ishlatiladigan buyumlar qatoridadir.

D. Jewelry held for lawful use as women's ornamentation without extravagance, or for lawful use by men, such a silver rings, is not zakatable, because it is not designated for profit and is in fact part of the materials used personally, like clothes and furniture, designated for lawful use.

E. Ushbu hukmlarda zargarlik buyumlarining qonuniy mulkchiligi erkaklar qo'lida bo'ladimi yoki ayollar qo'lida, hech qanday farq yo'q.

E. There is no difference in these rulings whether the legal ownership of the jewelry is in the hands of men or women.