Yer — Allohning eng buyuk ne'matlaridan biridir. U Yerni insonga bo'ysundirgan va uni ekin ekishga yaroqli qilgan, o'simliklar va mevalar unib chiqishi uchun. U tabiat qonunlarini yaratgan va ularni insonning hayoti va rizqi uchun foydali qilib qo'ygan. Yerning qishloq xo'jaligi va boshqa resurslarning manbai sifatida ahamiyati doimo tan olingan; hatto G'arb iqtisodida fiziokratlar yerga yagona soliq joriy etishga chaqirganlar. Alloh aytadi: "Darhaqiqat, Biz sizlarni yer yuzida hokimiyat bilan joylashtirdik va sizlarga unda hayotingizni ta'minlash uchun vositalar berdik. Lekin siz juda oz shukr qilasizlar."1 Yerni va uni bizning ixtiyorimizga bo'ysundirgan kim? Yerni ekinbop yoki ekinbop bo'lmagan qilgan kim? Tuproqqa qo'yilganda butalar va daraxtlarga aylanadigan urug'larni yaratgan kim? Urug'larni oziqlantirib, ularni bulutlardan yoki bulоqlardan sug'oruvchi kim? Insonlar chiqarayotgan karbonat angidrid gazini o'simliklar nafas olish uchun ishlatishini, insonga kerak bo'lgan kislorodni esa ular chiqarishini — ajoyib foyda almashinuvini — kim ta'minlagan? O'simlik va daraxtlarning o'sishi uchun zarur bo'lgan yorug'lik va issiqlikni beruvchi quyoshni kim yaratgan? Bular Alloh bizga bergan ne'matlarning bir qismidir. Biz shukr qilmasligimiz kerakmi?2 Alloh aytadi: "Ekkan urug'ingizni ko'rdingizmi? Uni siz o'stirasizmi yoki Biz o'stiruvchimizmi? Xohlasak, uni quruq kukunga aylantirib qo'ya olardik, siz esa hayron bo'lib: «Biz qarzdor bo'lib qoldik, hosilning ulushidan mahrum qoldik», deb qolardingiz."3 "Yerni yoyib, unga tog'larni mustahkam va qimirlamas qilib qo'ydik va unda har xil narsalarni muvozanat bilan unib chiqardik. Unda sizlar uchun va siz rizq bermaydigan kimsalar uchun hayot vositalarini yaratdik. Hech bir narsaning xazinalari yo'q, faqat Bizning huzurimizdadir; Biz uni faqat ma'lum miqdorda nozil qilamiz. Shamollarni changlatuvchi qilib yuboramiz, so'ng osmondan yomg'ir yog'diramiz va uni sizlarga suv qilib ichirамiz, holbuki, uning xazinalariga siz egalik qilmaysiz." 4 Insonga o‘z taomiga qarasin. Chunki Biz ko‘plab suv quyamiz. So‘ng yerni parcha-parcha qilib yorarmiz. Va unda don o‘stiramiz. Uzum va ozuqali o‘simliklar. Zaytun va xurmo. Va baland daraxtlar bilan zich o‘ralgan bog‘lar.

Land is one of the greatest bounties of God. He subjects this earth to mankind and makes it cultivable, to produce plants and fruits. He created the laws of nature and made them benefit human beings in their living and subsistence. The importance of land as an origin of agricultural and other resources has always been recognized, to the extent that physiocrats in Western economics called for one single tax on land. God says "We indeed have placed you with authority on earth and provided you therein with means for the fulfillment of your lives: small are the thanks that ye give."1 Who created land and submitted it to our authority? Who made land arable or nonarable ? Who created the seeds that, put inside the soil, grow into bushes and trees? Who nourishes seeds and waters them from clouds or springs? Who makes plants breathe the carbon gas that human beings discharge, and discharge the oxygen that human beings need in a fantastic exchange of benefit? Who created the sun that provides plants and trees with light and heat indispensable for their growth? All these are only a few of the bounties God created for us human beings. Should we not be thankful?2 God says "See ye the seed that ye sow in the ground? Is it ye that cause it to grow or are we the cause ? Were it our will, we could crumble it to dry powder and ye would be left in wonderment, saying 'We are indeed left with debts, indeed are we shut out of the fruits of our labor'"3 "And the earth we have spread out, set thereon mountains firm and immovable, and produced therein all kinds of things in due balance. And we have provided therein means of subsistence for you and for those for whose subsistence ye are not responsible. And there is not a thing but its treasures are with us, but we only send down thereof in due and ascertainable measures. And We send the fecundating winds, then cause the rain to descend from the sky therewith providing you with water, though ye are not the guardian of its stores."4 Then let man look at his food. For that We pour forth water in abundance. And We split the earth in fragments. And produce therein corn. And grapes and nutritious plants. and olives and dates. And enclosed gardens dense with lofty trees.

va mevalar va chorva uchun yem-xashak. Sizga va chorvangizga foydalanish va qulaylik uchun."5 Ular uchun bir belgi – o‘lik yer. Biz uni tiriltiramiz va undan don chiqaramiz, siz ana shundan yeysiz. Unda biz xurmo daraxtlari va uzumzorlardan bog‘lar yaratamiz va unda buloqlar otilib chiqishini ta’minlaymiz, toki ular bu mevalardan bahramand bo‘lsinlar. Buni ularning qo‘llari yaratmagan; nahotki shukr qilmasalar?"6

And fruits and fodder. For use and convenience to you and your cattle."5 A sign for them is the earth that is dead, We do give it life and produce grain therefrom of which ye do eat. And we produce therein orchards with dates palms and vines and We cause springs to gush forth therein, that they may enjoy the fruits of this. It was not their hands that made this; will they not then give thanks."6

Darhaqiqat, yer mahsulot beradigan narsalarning hammasi Allohning ne'matlaridan bir qismidir. Shu sababli, biz foydalanadigan bu ne'matlar uchun Allohga shukr qilishimiz lozim. Shukrning birinchi ifodasi — ulardan lozim bo'lgan zakotni berish bo'lib, bu bilan Allohga shukr qilinadi va Uning muhtoj bandalariga yordam beriladi. Donga, yerlarga va mevalarga tegishli bu zakot Shariatda "ushr" (o'ndan bir) deb ataladi. Zakotning boshqa turlaridan farqli o'laroq, qishloq xo'jaligi mahsulotlaridagi zakot to'liq bir yil o'tishini talab qilmaydi. U hosil yig'ib olingan paytda to'lanadi, chunki yig'ib olingan vaqtda mahsulot va ekinlar yerdan erishilgan o'sishni ifodalaydi; bu qismning birinchi bobida esa o'sish zakot berilishining sababi ekanini ko'rdik.

Indeed, all that the ground produces is but a part of the bounties of God. It is therefore natural that we are required to give thanks to God for these bounties that we use. The first expression of thankfulness is to give due zakah on it, showing gratitude to God and helping His needy servants. This zakah on grain, lands and fruits is known, in Shari'ah as "'ushr" (the 10%). Unlike other forms of zakah, zakah on agriculture does not require the passage of one full year. It is payable at the time of harvest because at the moment they are harvested, produce and crops represent the realized growth from land, and we have seen in chapter one of this part that growth is the reason for zakatability.

Ushbu bob to'qqiz bo'limdan iborat bo'ladi, quyidagicha:

This chapter will have nine sections as follows:

1-bo'lim: Ekinzorlikdan zakot farz bo'lishi.

Section 1: The obligation of zakah on agriculture.

2-bo'lim: Zakot to'lanadigan mahsulotlar.

Section 2: Products that are subject to zakah.

3-bo'lim: nisob.

Section 3: nisab.

4-bo'lim: Zakot stavkalari.

Section 4: Rates of zakah.

5-bo'lim: Hosilni baholash.

Section 5: Estimation of the harvest.

6-bo'lim: Zakot hisoblanmasligi mumkin bo'lgan hosil qismlari.

Section 6: Parts of the harvest that may not be counted for zakatability.

7-bo'lim: Qarzni va xarajatlarni hisobdan chiqarish.

Section 7: Deduction of debt and expenditure.

8-bo'lim: ijaraga olingan yerdagi zakot.

Section 8: zakah on rented land.

9-bo'lim: O'ushr va xarojning birlashtirilishi.

Section 9: The combination of 'ushr and kharaj.

A. Xudo aytadi: "Ey iymon keltirganlar! Topgan yaxshi narsalaringizdan va Biz sizlar uchun yer yuzidan chiqarganlarimizdan (ehson) qilinglar, to'g'risi, yomon narsani (ehson qilishga) qasd qilmanglar, holbuki, siz uni ko'zni yummasdan turib olmaysiz", deb.8 Zakot berish majburiyati ushbu infoq (sarflash) qilish haqidagi buyruqda o'z ifodasini topgan. Qur'onda ko'pincha "infoq" (sarflash) so'zi zakot ma'nosida ishlatiladi. Al-Jassos bu oyatga sharh berib shunday deydi: "Bu yerda zakot nazarda tutilgan, ayniqsa, keyingi jumla yomon mollarni to'lov sifatida tanlashni taqiqlagani uchun. Avvalgi va keyingi avlodlar bu oyatda zakot nazarda tutilganiga ittifoq qilganlar."9

A. God says, "O ye who believe, give of the good things which ye have earned and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes."8 The obligation of zakah is inherent in this command to spend. Very often Qur'an uses the word "spending" for zakah. Al Jassas comments on this verse, "What is meant is zakah, especially since the following sentence forbids selecting bad goods as payment. Earlier and later generations agree that zakah is what is meant in this verse."9

B. Alloh taolo aytadi: "Ana shu Zot bog'larni — ustunlarda o'stiriladigan va o'stirilmaydigan, xurmo daraxtlarini, turli xil mevalar beradigan ekinzorlarni, zaytun va anorlarni yaratdi. Ular o'xshash ham, turlicha ham bo'lishi mumkin. Ularning mevasidan, pishgan vaqtida yenglar, lekin hosil yig'ilgan kuni unga lozim bo'lgan haqni (zakotni) bering."10

B. God says, "It is He who produceth gardens, with trellises and without, and dates and tilth with produce of all kinds, and olives and pomegranates, similar (in kind) and different (in variety). Eat of their fruit in their season but render the dues that are proper on the day that the harvest is gathered."10

Ko'pchilik salaflar bu oyatdagi "haq" (huquq, to'lov) so'zini farz zakot deb izohlaganlar. At-Tabariy Anas roziyallohu anhudan rivoyat qiladi, u bu oyatni majburiy zakot ma'nosida tafsir qilgan. U yana Ibn Abbos roziyallohu anhudan bir necha isnodlar orqali rivoyat qiladi: "Bu o'ndan bir va yarim o'ndan bir (to'lovlar)dir." Ibn Abbosdan boshqa bir rivoyatda aytiladi: "Haq — hosil miqdori o'lchanib, ma'lum bo'lgan kuni beriladigan belgilangan zakotdir." Shuningdek, Jobir ibn Zayd, al-Hasan, Said, Muhammad ibn al-Hanafiyya, Tovus, Qatoda va ad-Dahhok ham bu oyatni majburiy zakot, ya'ni o'ndan bir yoki yarim o'ndan bir to'lov deb izohlaganlar. Al-Qurtubiy aytadi: Ibn Vahb va Ibn al-Qosim Molikdan xuddi shunday rivoyat qilganlar. Bu qarash Shofi'iyning ba'zi shogirdlarining, shuningdek, Abu Hanifa va uning shogirdlarining ham fikridir.

A. Ibn Umar rivoyat qiladi: Payg'ambar ﷺ shunday dedilar: "Osmon suvi yoki buloqlar bilan sug'oriladigan ekinlarga o'ndan bir miqdorida zakot farz; suv tashish orqali sug'oriladigan ekinlarga esa yigirmadan bir miqdorida zakot farzdir."20

A. Ibn 'Umar narrates that the Prophet (p) said, " On that which is watered by the sky or by springs, one-tenth is obligatory, and on that which is irrigated by carried water a half-tenth is obligatory."20

B. Jobir Payg'ambar ﷺ dan rivoyat qiladi: "Daryolar yoki yomg'ir bulutlari bilan sug'oriladigan ekinlardan o'ndan bir zakot farz qilinadi, tashib keltirilgan suv bilan sug'oriladigan ekinlardan esa yigirmadan bir zakot farz qilinadi."21

B. Jabir narrates from the Prophet (p), "One tenth is obligatory on that which is watered by rivers or clouds, and half-tenth is obligatory on that which is watered through means of transported water."21

C. Shuningdek, don va mevalarning nisobini belgilovchi bir qancha hadislar hamda qishloq xo'jaligi mahsulotlaridan zakot yig'ish uchun yig'uvchilar yuborish haqidagi hadislar ham mavjud.

C. There are also several saying that determine nisab of grains and fruits and sayings that about sending collectors for zakah on agriculture.

Musulmon olimlari ushr yoki yarim ushr zakotining farz ekanligi borasida bir ovozdan kelishganlar, garchi tafsilotlarda ixtiloflari bo'lishi mumkin.22

Muslims scholars have unanimously agreed on the obligation of the one-tenth or the half-tenth dues, although they may have differences about details.22

Ushbu bo'limda men turli ilmiy fikrlarni ko'rib chiqaman, so'ngra ularni solishtirish va mulohaza yuritish bilan yakunlab, ular orasidan eng to'g'risini tanlayman.

In this section I will review the different scholarly opinions and then conclude with a comparison and reflection to select the best among them.

'Abdulloh ibn Umar va bir qancha tobiinlar zakotni faqat bug'doy, arpa, xurmo va kishmishga vojib deb hisoblaydilar. Bu fikr Muso ibn Talhah, al-Hasan, Ibn Sirin, al-Hasan ibn Solih, Ibn Abu Laylo, Ibn al-Mubarak, Abu Ubayd hamda Ahmad ibn Hanbaldan rivoyat qilingan bir qavlda ham keltirilgan.23 Ibrohim makkajo'xorini ham beshinchi nav sifatida qo'shadi.24 Ular o'z qarashlarini quyidagi dalillar bilan asoslaydilar:

'Abd Allah bin 'Umar and a few Followers consider zakah obligatory only on wheat, barley, date, and raisin . This is also reported from Musa bin Talhah, al Hasan, Ibn Sirin, al Hasan bin Salih, Ibn Abi Laila, Ibn al Mubarak, Abu 'Ubaid, and a report from Ahmad.23 Ibrahim adds a fifth item, corn.24 They provide the following documents in support of their view:

A. Ibn Moja va ad-Daraqutniy Amr ibn Shu'ayb orqali, u o'z otasidan, u esa bobosidan rivoyat qilishadi: "Xudoning Elchisi ﷺ zakotni faqat bug'doy, arpa, xurmo va kishmishga farz qildilar." Ibn Moja rivoyatida "makkajo'xori" so'zi ham qo'shilgan.25

A. Ibn Majah and al Daraqutni report from Amr bin Shu'aib from his father from his grandfather that "The Messenger of God (p) only enacted zakah on wheat, barley, date, and raisin." Ibn Majah's version adds "corn."25

B. Abu Burda'dan, u Abu Musa va Mu'azdan rivoyat qilinadiki, Rasululloh ﷺ ikkovlarini Yamanga odamlarga ta'lim berish uchun yubordilar va ulardan faqat shu to'rt narsadan sadaqa olishni buyurdilar: bug'doy, arpa, xurmo va kishmish.26

B. A report narrated by Abu Burdah from Abu Musa and Mu'adh that the Messenger (p) sent them to Yemen to teach people and ordered them not to take sadaqah except from these four foods - wheat, barley, date, and raisin.26

Bundan tashqari, zakot ushbu to'rt mahsulotdan boshqa narsalarga majburiy qilinishini bildiruvchi hech qanday matn yoki ma'lum ijmo yo'q. Boshqa ekinlar bu to'rttasi kabi keng tarqalgan emas va ularga o'xshash deb qaralmasligi kerak.

Moreover, there is no text or known ijma that imposes zakah on other than these four products. Other crops are not as common as these four and must not be considered similar to them.

Molik va ash-Shofi'iy qishloq xo'jaligi mahsulotlarining zakot solinishi uchun zarur shartlar sifatida yeyish mumkinligini va uzoq saqlanishini belgilaydilar. Shunga ko'ra, bug'doy, arpa, makkajo'xori, don va guruch zakot solinadigan mahsulotlardir. "Yeyish mumkinligi" deganda ular mahsulotning asosiy oziq-ovqat bo'lishi, ikkinchi darajali emas, odamlar hayot kechirish uchun odatda iste'mol qiladigan narsa bo'lishi kerakligini nazarda tutadilar.

Malik and al Shafi'i consider edibility and preservability as the necessary conditions for zakatability of agricultural products. Consequently, wheat, barley, corn, grain, and rice are all zakatable. By "edibility" they mean that the item should be a major foodstuff and not a secondary one, an item that people normally eat for subsistence.

Shu sababli, bodom, yong'oq va pista saqlanishi mumkin bo'lsa ham, zakot solinmaydi, olma, anor, nok, shaftoli va o'rik esa quritilib saqlanishi mumkin bo'lmagani uchun ular ham zakot solinmaydigan mevalardir. Molikiylar anjirning zakot solinishi masalasida ixtilof qilishgan.

Consequently, almond, walnut, and pistachio are not zakatable although they can be stored, while apples pomegranates, pears, peaches, and plums are also not zakatable because they cannot be dried and stored. Malikites differ on the zakatability of figs.

Malikning o'zi anjir, o'rik, anor va barcha mevalarni zakotdan chiqargan, deb rivoyat qilinadi,27 ayrim shogirdlari esa anjirni zakotga tortiladigan deb hisoblaydi, chunki ikki shart — yeyiladigan bo'lishi va saqlanishi mumkin bo'lishi — unda bajariladi.28 Al-Xurashiy zakotga tortiladigan yigirma xil oziq-ovqat mahsulotini sanaydi, ularga no'xat, yasmiq, bug'doy, arpa, guruch, xurmo, zaytun, kishmish, kunjut va boshqalar kiradi.29

Malik himself is reported to have excluded figs, plums, pomegranates and all fruits from zakah,27 while some of his disciples consider figs zakatable because the two conditions of edibility and storability are fulfilled.28 Al Khurashi counts twenty zakatable food items which include garbanzo beans, lentil, wheat, barley, rice, dates, olives, raisin, sesame, and others.29

Al-Qurtubi says that al-Shafi'i holds that there is no obligatory zakah on fruits except dates and grapes, because the Prophet ﷺ took zakah on these two products, as primary preservable foods in Hijaz. On the other hand, walnuts and almonds are not zakatable although they are non-perishable, because they were not primary foodstuff in Hijaz, but were used only as fruits. Al-Shafi'i continues, "Olives are also not zakatable because they are associated with pomegranates in a verse, '{and olive and pomegranate}'

Ahmad ibn Hanbal ning "al-Mug'niy" kitobida rivoyat qilinishicha, u ekinning zakot tortiladigan bo'lishi uchun ushbu uchta shart bajarilishi kerak, deb aytgan — ekin oziq-ovqat mahsuloti bo'lsinmi yoki boshqa narsa bo'lsinmi, farqi yo'q.36 Shunga ko'ra, bug'doy, paxta, kunjut, ba'zi sabzavotlar va ko'plab mevalar ham zakot tortiladigan mahsulotlar qatoriga kiradi. Biroq, olma, nok, shaftoli va o'rik kabi ba'zi mevalar hamda bodring, baqlajon va sabzi kabi ba'zi sabzavotlar zakot tortiladigan emas.

Ahmad is reported in al Mughni to have said that these three conditions must be met for zakatability, whether the crop is a food item or otherwise.36 Thus grain, cotton, sesame, some vegetables and many fruits are included. However, some fruits like apple, pear, peach, and apricot and some vegetables like cucumber, eggplant, and carrot are all not zakatable.

Bu qarash "osmon suvi bilan sug'ariladigan narsadan o'ndan bir vojib" degan hadisning umumiyligiga, shuningdek Payg'ambarning Mu'oz ga bergan amri: "Don'dan don'ni ajrat" degan so'zga va Muslim hamda an-Nasoiy rivoyat qilgan: "Besh vasqdan kam bo'lgan don yoki xurmoda zakot yo'q" degan hadisga asoslanadi. Bu oxirgi hadis shuni anglatadiki, zakot tegishli bo'lishi uchun o'lchanadigan bo'lish shart qilib qo'yilgan.39

This view is based on the generality of the saying: "There is one tenth obligatory on that which is watered by the sky " and the Prophet's order to Mu'adh: "Take grain out of grain,"37 and the saying: "There is no zakah on grain or date that are less than five wasq"38 reported by Muslim and al Nasa'i. This last saying means that for zakatability the measurability is a required condition.39

Abu Hanifa'ning fikricha, foyda olish niyatida ekilgan va yig'ib olingan har qanday narsa zakot solinadigan mol hisoblanadi. Tabiiy o'rmonlar, butazorlar va o'z-o'zidan o'sadigan o'simliklar zakot solinmaydi, faqat egalari yer maydonini yog'och yoki yem-xashak ekish uchun ishlatishni niyat qilgan hollar bundan mustasno. Bunday holatda bu mahsulotlar zakot solinadigan bo'ladi.40 Abu Hanifa esa quyidagi shartlardan hech birini e'tiborga olmaydi: ovqat sifatida yeyilishi, quritilishi mumkinligi, buzilmasligi yoki o'lchanadigan bo'lishi.

According to Abu Hanifah anything that is planted and harvested with the intention of making a profit, is zakatable. Natural forests, bushes and plants that grow on their own are not zakatable except when the owners intend to use the land for lumber or fodder plantation. In this case those products become zakatable.40 Abu Hanifah does not consider any of the conditions of edibility, driability, non-perishability, or measurability.

Dovud va uning zohiriy shogirdlari bu masalada Abu Hanifa bilan birga. Bu qarash 'Umar ibn Abd al-Aziz, Mujohid, Hammod va an-Nakha'iydan keltirilgan bir rivoyatda ham shunday deb xabar qilinadi.41 Abu Yusuf va Muhammad sabzavotlarning zakotga tortilishi masalasida o'zlarining ustozi Abu Hanifa bilan kelisha olmaydilar.

Daud and his zahiri disciples go along with Abu Hanifah on this issue. This is also reported to be the view of 'Umar bin Abd al Aziz, Mujahid, Hammad and a report from al Nakha'i.41 Abu Yusuf and Muhammad do not agree with their teacher Abu Hanifah on the zakatability of vegetables.

Abu Hanifa va uning ikki shogirdiga ko'ra, qand qamish, za'faron, paxta va boshqa tolali o'simliklar, barcha mevalar hamda ziravorlar zakotga tortiladi. Sabzavotlar ham faqat uning nazarida zakotga tortiladi. Abu Hanifa o'z fikrini quyidagilar bilan dalillaydi. Birinchidan, u Baqara surasidagi "Va biz sizlar uchun yerdan chiqarganimizdan" degan oyatning umumiy ma'nosi hech qanday qishloq xo'jaligi mahsulotini istisno qilmasligini aytadi. Ikkinchidan, "Hosil kuni uning haqqini ado eting" degan oyat bir necha xil daraxt va mevalar zikridan keyin kelgan.

According to Abu Hanifah and his two disciples, sugarcane, safran, cotton, and other fibers, all fruits, and spices are zakatable. So are vegetables, in his view only. Abu Hanifah uses the following in support of his opinion. Firstly, he says the general terms of the verse in surah al Baqara "and from what We have produced for you from the earth" make no exception of any agricultural products.42 Secondly, the verse "and render its right dues on the day of its harvest" comes after the mention of several kinds of trees and fruits.

Abu Hanifa ning qarashi eng kuchli ko'rinadi. U zakot umumiy maqsadlariga va uning adolatli joriy etilishiga mos keladi, bu Qur'on va Sunnat matnlarida bayon qilingan. Shuni ham esda tutish kerakki, bu fikr 'Umar ibn Abd al-Aziz, Mujohid, Hammod, Dovud va an-Nakha'iy kabi bir qancha buyuk olimlarning qarashidir.44 Taom mahsulotlari to'rttasini zikr qiluvchi bir nechta rivoyatlar esa yo munqati' (uzilgan) yoki zaif hisoblanadi.45 Agar bu rivoyatlarni qabul qilsak ham, to'rt turga cheklash faqat Payg'ambar ﷺ zamonida mavjud bo'lgan mahsulotlarga ishora sifatida tushunilishi mumkin.46 Diqqatga sazovor tomoni shundaki, to'rt mazhabning hech biri bunday cheklovni o'z-o'zidan olingan deb qabul qilmagan.

The view of Abu Hanifah seems to be the strongest. It suits the general objectives of zakah and the justice of its implementation as expressed in the texts of Qur'an and Sunnah. We must also remember that this is the opinion of several great scholars such as 'Umar bin Abd al Aziz, Mujahid, Hammad, Daud, and al Nakha'i.44 The few sayings that talk about four food items are either munqati' (interrupted) or weak.45 Even if one were to accept the sayings, the restriction to the four items can be interpreted as a mere reference to items present at the time of the Prophet.46 It is remarkable that none of the four schools of thoughts took such limitation for granted.

Ajablanarli darajada, marhum Rashid Rida ham bu tor qarashni qo'llab-quvvatlaydi, u to'rtta boshqa ekinga makkajo'xorini qo'shgandan so'ng shunday deydi: "Qiyos yo'li bilan biror narsa qo'shilishi kerak bo'lsa, bu, ayniqsa guruch asosiy oziq-ovqat bo'lgan hududlarda, guruchdir".47 Bu ajablanarli, chunki Rida o'zi savdo mollariga nisbatan umumiylik dalilidan foydalanadi. Umumiylik dalili aslida oyatlarda zikr qilingan yer mahsulotlariga boshqa narsalarga qaraganda ko'proq tegishlidir.

Amazingly enough, the late Rashid Rida supports this narrow view, after he adds corn to the four other crops, saying 'If anything must be added by analogy it is rice especially in areas where rice is the main subsistence'.47 This is amazing because Rida himself uses the argument of generality with respect to trade assets. The generality argument is in fact more applicable to the produce of earth that is referred to in the verses than to any thing else.

Boshqa tomondan, Ibn al-Arabiy kabi bir maliki Abu Hanifaning fikrini o'zining "Ahkom al-Qur'on" asarida qo'llab-quvvatlaydi.

Ko'pchilik musulmon olimlari sahobalar va tobi'inlar davridan beri ekinlar zakot tortiladigan bo'lishi uchun kamida besh vasq bo'lishi kerak, deb hisoblaydilar,60 Payg'ambar ﷺning: "Besh vasqdan kam narsaga sadaqa farz emas", degan hadisiga asoslanib; bu hadis sahih va ittifoq qilingan hadisdir.61 Abu Hanifa esa ekin miqdoridan qat'i nazar, ekinga zakot farz bo'lishini aytadi, chunki Payg'ambar ﷺning: "Osmon suv bergan narsaga o'ndan bir farz", degan so'zi umumiydir. Bu ham to'g'ri bo'lib, al-Buxoriy va boshqalar tomonidan rivoyat qilingan.62 Abu Hanifaning fikricha, nisob sharti qo'llanmaydi, chunki bir yil o'tishi sharti talab qilinmaydi. Yahya ibn Adam Ibrohim an-Nakha'iydan shunga o'xshash fikrni rivoyat qiladi.63 'Ato ham shu fikrda bo'lgan, deyiladi.64 Abu Raja' al-'Utoriydi aytadiki, Ibn 'Abbos Basrada hatto yangi piyoz bog'lamlaridan ham zakot yig'ar edi.65 Bundan tashqari, Ibn Hazm ko'rsatadiki, Mujohid, Hammod, 'Umar ibn 'Abdulaziz va an-Nakha'iy yerdan olinadigan mahsulotning miqdori katta yoki kichik bo'lishidan qat'i nazar, unga zakot farz deb hisoblaganlar. Oxirgi uchtasidan qilingan rivoyatlar juda ishonchlidir.66 'Umar ibn 'Abdulaziz aytadiki, isfanoq va shunga o'xshash ko'katlarning har bir bog'lamidan bir bog'lam zakot sifatida berilishi kerak.67 Doud az-Zohiriy esa o'lchanadigan narsalar uchun besh vasq sharti zarur, o'lchanmaydigan ekinlar uchun esa bu shart qo'llanmaydi, deydi.68 Bu yuqoridagi ikki qarashni yarashtirishga o'xshaydi.69 "al-Bahr" muallifi al-Boqir va an-Nadirdan yana bir fikrni rivoyat qiladi: nisob sharti faqat xurmo, kishmish, bug'doy va arpaga xos bo'lib, chunki bular Payg'ambar ﷺ davrida eng keng tarqalgan oziq-ovqat bo'lgan.70 Ash-Shavkoniy izohlaydi: "Bu umumiy matnni hech qanday dalilsiz cheklashga o'xshaydi."71

The majority of Muslim scholars since the eras of the Companions and Followers believe that crops must be at least five wasq to be zakatable,60 based on the Prophet's saying, "No sadaqah is obligatory on anything less than five wasq," a correct and agreed upon saying.61 Abu Hanifah says zakah is obligatory on agriculture regardless of the amount of crop, since the saying of the Prophet,''A one-tenth due is obligatory on that which the sky waters," is general. This is also correct and reported by al Bukhari and others.62 According to Abu Hanifah the condition of nisab is not applicable because the condition of the passage of one year is not required. Yahya bin Adam reports a similar opinion from Ibrahim al Nakha'i.63 'Ata is said to be of the same view.64 Abu Raja'al 'Utaridi says Ibn 'Abbas used to collect zakah in Basrah even from bunches of fresh onions.65 Furthermore, Ibn Hazm indicates that Mujahid, Hammad, 'Umar bin 'Abd al Aziz, and al Nakha'i all obligated zakah on all the land produce, whether big or small in quantity. Reports from the last three are extremely correct.66 Umar bin 'Abd al 'Aziz says that of each bunch of spinach and the like, one bunch must be paid as zakah.67 Daud al Zahiri holds that for items that are measurable, the condition of five wasq is necessary, while this condition does not apply to crops that are not measurable.68 This seems to be a reconciliation of the above two sayings.69 The author of al Bahr reports yet another opinion from al Baqir and al Nadir, that nisab is a necessary condition only on date, raisin, wheat, and barley, since these were the most common foodstuff at the time of the Prophet (p).70 Al Shawkani comments, "This looks like restricting a general text without any supportive evidence."71

Abu Hanifah'ning har qanday miqdorga, nisobni e'tiborga olmasdan, zakot majburiy qilish fikri bu bo'limning boshida keltirilgan to'g'ri hadisga zid keladi. U, shuningdek, zakot faqat boylardan olinadi va boylikning mezoni nisobdir, degan umumiy qoidaga ham aniq zid ko'rinadi. Ikki hadisning bir-biriga zidligi esa dalil bo'la olmaydi, chunki ikkalasini ham shunday tushunish mumkinki, ular orasidagi ziddiyat yo'qoladi. Ibn al-Qayyim aytadi: "«Osmon suv bergan yerdan o'ndan bir olinadi» degan hadis o'ndan bir miqdorini talab qiladigan holatlar bilan yarim o'ndan bir miqdorini talab qiladigan holatlarni ajratish uchun aytilgan. Bu hadis nisob masalasiga aloqador emas. Boshqa tomondan, besh vasqdan kam mahsulotga zakot yo'qligi haqidagi hadis nisob masalasida aniq matndir. Uning umumiy mazmuni bilan birinchi hadisning umumiy matnini qarama-qarshi qo'yib bo'lmaydi."72

Abu Hanifah's opinion in obligating zakah on any quantity, with no consideration of nisab, contradicts the correct saying mentioned at the beginning of this section. It also appears to be in direct conflict with the general principle that zakah is levied on the rich alone, and nisab is the criterion for richness. The seeming opposition of the two sayings is not an argument, because both of them can be interpreted in such a way that remove contradiction. According to Ibn al Qayyim, "the saying 'A one-tenth due is obligated on which the sky waters' is said in the context of distinguishing between cases that require a rate of one-tenth and cases where a rate of only a half-tenth is required. This saying does not touch the matter of nisab. On the other hand, the saying of the five wusq is a clear text on the issue of nisab. This cannot be challenged by the general text of the former saying."72

Ibn Qudamah deydi: "Hech qanday sadaqa beshta vasqdan kam bo'lgan narsaga majburiy emas", degan hadis aniq bo'lgani uchun u nisobni belgilashda ustunlikka ega. Bu xuddi tuyalar va kumush kabi boshqa zakot solinadigan narsalardagi holatga o'xshaydi. Ikkala holatda ham narsaning zakot solinishini ko'rsatishga qaratilgan umumiy hadislar bor, shuningdek nisobni belgilashga qaratilgan matnlar ham bor, masalan: "Hech qanday sadaqa beshta tuyadan kam bo'lgan narsaga majburiy emas" va "Hech qanday sadaqa beshta uqiyyadan kam bo'lgan narsaga majburiy emas". Ibn Qudamah davom etadi: "Qishloq xo'jaligida bir yil o'tishi e'tiborga olinmaydi, chunki hosil yig'ish vaqti yer uchun o'sishning to'liq davrini ifodalaydi. Shuning uchun nisob bilan bir yil o'tishi o'rtasida hech qanday bog'liqlik bo'lmasligi kerak. Nihoyat, nisob zakot masalalarida boylikning belgisi bo'lib, zakot faqat boy kishiga farz qilinadi."73

Ibn Qudamah says, "Since the saying 'There is no sadaqah obligatory on that which is less then five wasq is specific, it has priority in determining nisab. This is like the case of other zakatable items, such as camels and silver. In both cases there are general sayings whose purpose is to indicate the zakatability of the item, while there are texts whose purpose is to set nisab, like 'There is no sadaqah obligatory on that which is less than five camels.' and 'There is no sadaqah obligatory on that which is less than five uqiyyah." Ibn Qudamah goes on "The passage of a year is disregarded in agriculture because the time of harvesting represents the complete cycle of growth for the land. So there should be no association between nisab and the passage of a year. Finally, nisab is the determinant of richness in matters of zakah, and zakah is only obligated on the rich."73

To'g'ri rivoyatlar nisobni besh vasq deb belgilaydi. Bir vasq esa ittifoq bilan oltmish sa'ga teng.

Correct sayings determine nisab at five wasq. A wasq unanimously equals sixty sa'.

Bu, garchi zaif bo'lsa-da, bir hadisda ham zikr etilgan.74 Shunday qilib, nisob uch yuz sa'dir. Bu miqdorning ittifoqli ekanligini Ibn al-Mundhir zikr qilgan.75

This is even mentioned in a saying, although it is a weak one.74 A nisab is thus three hundred sa'. Unanimity on this estimation is mentioned by Ibn al Mundhir.75

Sa' — Lison al-Arab lug'atida Madina aholisi foydalangan hajm yoki sig'im o'lchovi bo'lib, u to'rt mudd ga teng. U ro'za iftorining zakoti bilan bog'liq bir necha hadislarda zikr etilgan.76 Rivoyat qilinishicha, Payg'ambar ﷺ g'usl uchun bir sa' (suv) va wudu' uchun bir mudd ishlatganlar77, shuning uchun Payg'ambar ﷺ ning sa'i to'rt mudd ga teng.

Sa' as in Lisan al 'Arab is a measure of volume or capacity used in Madinah. It equals four mudd. It is mentioned in several sayings with regard to the zakah of breaking the fast.76 It is said that Prophet (p) used one sa' (of water) for his washing (ghusl) and one mudd for his ablution (wudu')77, so the sa' of the Prophet is four mudd.

Bir mudd — ikki kaftni bir-biriga qo'yib, barmoqlari yozilgan holda to'ldiradigan miqdorga teng. Payg'ambar (ﷺ) hajm o'lchovlarini standartlashtirdi va Ibn 'Umar rivoyat qilganidek, shunday dedi: "(Standart) o'lchovlar Madina o'lchovlaridir, (standart) og'irliklar esa Makka og'irliklaridir."78 Madina aholisi dehqon edi, shuning uchun ularning hajm o'lchovlari keng tarqalgan va aniqroq edi, Makka aholisi esa savdogarlar edi, shuning uchun ularning og'irliklari ko'proq uchraydigan va aniqroq edi.

One mudd equal what fills the two hands put by each other with fingers stretched. The Prophet (p) standardized measures of capacity, stating, as narrated by Ibn 'Umar, "The (standard) measures are the measures of Madinah, and the (standard) weight are the weights of Makkah."78 People of Madinah were farmers and their measures of capacity are more widely known and more accurate, while people of Makkah were men of trade, and their weights were more common and more accurate.

Abu Hanifah va uning shogirdlari — iroqliklar — bir sa'ning vaznini sakkiz Bag'dod ratliga teng deb hisoblashadi, Molik, Shofi'iy, Ahmad va boshqalar — hijoziylar — esa uni besh va uchdan bir ratlga teng deb hisoblashadi.

Abu Hanifah and his disciples --- Iraqis -- estimate the weight of one sa' at eight Baghdadi ratl, while Malik , Shafi'i, Ahmad and others -- Hijaziz -- estimate it at five and one third ratl.

Iroq faqihlari ta'kidlaydilar: Umar davridagi sa' sakkiz ratl og'irlikda bo'lgan.79 Ular, shuningdek, Payg'ambar ﷺ g'usl uchun sakkiz ratl, vudu uchun ikki ratl ishlatgan yoki g'usl uchun bir sa' va vudu uchun bir mudd ishlatgan degan da'voga tayanadilar.80 Ular shunday xulosaga keladilar: bir sa' sakkiz ratlga teng bo'lishi kerak, bir mudd esa ikki ratlga teng.

Iraqi jurists argue that the sa' at 'Umar's time weighted eight ratl.79 They also depend on the claim that the Prophet used eight ratl for his washing, two ratl for his ablution, or one sa' for his washing and one mudd for his ablution.80 They conclude that one sa' must equal eight ratl, while one mudd equals two ratl.

Hijoziylarning dalili Madina ahlining avloddan avlodga, Payg'ambar davridan boshlab davom etib kelgan keng tarqalgan amaliyotidir. Ibn Hazm shunday deydi: "Bu Madinada juda keng ma'lum bo'lib, har kimga, yoshi katta-kichik, solih yoki fosiq, olim yoki johil bo'lishidan qat'i nazar, ravshan ko'rinib turadi. Bunday faktni inkor qilish Ka'bani Makkada ekanligini yoki Madinada Payg'ambar masjidi ustidagi gumbaz joylashgan ma'lum joyni inkor qilishga o'xshaydi — bu mutlaqo asossiz aql bovarchilikdir." U davom etib aytadi: "Hatto Abu Yusuf Madinaga borganida, o'z qarashini hijoziy faqihlarning qarashiga o'zgartirgan."81

As for the Hijazis, their evidence is the predominant practice of the residents of Madinah generation after generation from the time of the Prophet. Ibn Hazm says "This is overwhelmingly known in Madinah, and it is obvious to everybody, young or old, righteous or wicked, knowledgeable or ignorant. Rejecting such a fact is like rejecting the fact that the Grand Mosque is in Makkah or rejecting the known site in Madinah of the dome over the Mosque of the Prophet--- it is absurdly unreasonable," He continues, "Even Abu Yusuf, upon visiting Madinah changed his view to that of Hijazi Jurists."81

U'sha, al-Baihaqiy al-Husayn ibn al-Valid rivoyat qilgan hikoya haqida gapirmoqda: "Biz haj safaridan qaytgan Abu Yusufning huzuriga bordik. U bizga dedi: "Sizlarga bir masalani aytmoqchiman, u bir muddat meni bezovta qilib yurdi, to Madinaga borguncha. U yerda men sa' o'lchovi haqida so'radim, ular bugungi sa' Xudoning Elchisi ﷺ davridagi sa' bilan bir xil ekanini aytishdi. Men bu gapimga dalil keltira olasizlarmi, deb so'radim. Ular ertaga dalilini olib kelishlarini aytishdi. Ertasi kuni menga Ansor va Muhojirlardan ellikka yaqin keksa o'g'lonlar kelishdi, ularning har biri bir sa' o'lchovini ko'tarib kelgan edi."

Ikki qarashni yarashtirish uchun sa'dagi narsalar og'irligi haqida uchta taklif keltirilgan.

Three propositions are suggested to reconcile the two views on the weight of the contents of the sa'.

A. Ba'zi hanafiylar ratl (rotl) Madina ratlining Bag'dod ratlining uch85

A. Some Hanafites suggest that the ratl of Madinah is two thirds of the ratl of Baghdad. Ibn al Humam supports this proposition. It means that the sa' as a capacity measure is agreed upon, but the weight of the ratl is different between Baghdad and Hijaz.85

B. Ibn Taymiya shuni taklif qiladiki, sig'im o'lchovining ikki turi bo'lgan: hijoziy o'lchov, sa' deb ataladi va faqat don va oziq-ovqat mahsulotlari uchun ishlatilgan. Bir sa' don og'irligi jihatidan besh va uchdan bir ratlga teng. Boshqa o'lchov ham sa' deb atalgan, faqat suyuqliklar uchun ishlatilgan va og'irligi jihatidan sakkiz ratlga teng edi.86 Bu yarashtirishga ko'ra, ratl Iroqda va Hijozda bir xil, o'lchanadigan mahsulotning turiga qarab esa ikki xil hajm o'lchovi bo'lgan.

B. Ibn Taimiyah suggests that there used to be two measures of capacity; the Hijazi measure called sa' is used only for grain and foodstuff. A sa' of grain equals in wight five and one-third ratl. Another measure was used only for liquid, also called sa', and equaling eight ratl sin weight.86 According to this reconciliation, the ratl is the same in Iraq and Hijaz, while there are two different volume measures, depending on the material measured.

Zamonaviy davrimiz uchun 'Ali Mubarak yarashtirishning uchinchi yo'lini taklif qiladi. U Iroq va Hijozdagi sa' hajmi o'rtasida haqiqiy farq yo'qligini, shuningdek ularning vazn o'lchovi sifatidagi ratl o'rtasida ham farq yo'qligini da'vo qiladi.87 Agar bir sa' to'la donni tortsangiz, u besh va uchdan bir ratl bo'ladi, agar bir sa' to'la suvni tortsangiz, u sakkiz ratl bo'ladi.

C. For our modern age, 'Ali Mubarak suggests a third way of reconciliation. He claims there is no real difference the volume of sa' in Iraq and Hijaz, nor is there a difference between their ratl as a measure of weight.87 If you weigh the one sa' full of grain, it is five and one-third ratl, and if you weigh one sa' full of water it is eight ratls.

Shuni ta'kidlash kerakki, sakkiz ratl faqat taxminiy miqdor bo'lib, suvning aniq og'irligi sakkiz ratldan biroz kamroqdir. Shunday qilib, Mubarakning aytishicha, iroqliklar suvning og'irligiga e'tibor berishgan, hijozliklar esa donning og'irligiga e'tibor berishgan.

Nisobni besh vasq deb belgilash, har bir vasq oltmish sa' ekanligini o'rgandik, shu sababli bularni hozirgi zamon hajm o'lchovlariga osongina o'tkazishimiz mumkin.90 Nisobning miqdorini vazn bilan berish uchun Ahmadning tajribasini eslab qolishimiz kerak. U to'la bir sa' bug'doyni tortdi; uning vazni besh va uchdan bir rotl edi.91 Ma'lumki, ba'zi qishloq xo'jaligi ekinlari, masalan, arpa yoki makkajo'xori bug'doydan yengilroqdir. Ahl al-hadis orasida sa' vaznining o'rtacha bug'doyning besh va uchdan bir rotl ekanligi borasida hech qanday ixtilof yo'q. Shuni unutmasligimiz kerakki, nisobning miqdori hajm o'lchovlarida belgilanadi, vazn bilan emas. Agar boshqa ekinning nisob hajmi aynan shu hajmdagi bug'doydan kamroq og'irlikka ega bo'lib chiqsa, o'sha donning o'sha hajmi vazni yengil bo'lishiga qaramay zakot tortiladigan bo'ladi.91

After we studied the determination of nisab as five wasq, each wasq being sixty sa', we can easily transfer these to contemporary capacity measures.90 In order to give the amount of nisab in weight we must remember the experiment of Ahmad. He weighed a sa' full or wheat; the weight was five and one-third ratl.91 It is known some agricultural crops are lighter than wheat, such as barley or corn. There is no disagreement among ahl al hadith that the weight of a sa' is five and one-third ratl of average wheat. We must not forget that the quantity of nisab is determined in capacity measures and not in weight. If the volume of nisab of another crop happens to weigh less than the same volume of wheat, that volume of the other grain is zakatable in spite of its lighter weight.91

Ali Mubarak Baghdadi ratlni o‘rgandi va bir ratl to‘rt yuz sakkiz grammga teng, deb xulosa qiladi.92 U, shuningdek, bir sa' suvning 2,75 litrga teng ekanini taxmin qiladi.

'Ali Mubarak studied the Baghdadi ratl and concludes that one ratl equals four hundred and eight grams.92 He also estimates that one sa' of water is 2.75 liters.

Demak, bir sa' donning vazni 2,176 kilogramm bo'ladi. Oddiy hisob-kitob bilan bir vasq 130,56 kilogramm bug'doy, yoki 165 litr ekanini topamiz. Bu degani, nisob 825 litr yoki 652,8 kilogramm ekan.93

Consequently, the weight of one sa' of grains is 2.176 kilograms, By simple arithmetic we find that one wasq is 130.56 kilogram of wheat, or 165 liters. This means that the nisab is 825 liters or 652.8 kilograms."93

Ba'zi ekinlarni sig'im o'lchovlari bilan o'lchab bo'lmaydi, chunki ular odatda siqilmasdan yoki bosim ostiga olinmasdan saqlanadi, masalan, zafaron va paxta. Abu Yusuf bunday mahsulotlarning qiymatini zakotga tortiladigan mezon sifatida belgilash kerak, deb taklif qiladi. U eng arzon don – masalan, arpaning bir nisob miqdorining qiymatini hisobga olib, shu qiymatni bu ekinlarga qo'llashni tavsiya qiladi.94

A few crops cannot be measured by capacity measures because they are usually administered without being condensed or pressurized, such as safron and cotton. Abu Yusuf suggests that the value of such products should be the criteria in zakatability. He proposes to consider the value of a nisab of the cheapest grain, barley, for example, and apply that value on these crops.94

Muhammad tavsiya qiladi: savdoda haqiqatda qo‘llaniladigan eng katta o‘lchov birligini, masalan tonnani olish kerak, va u vaqtda Payg‘ambar ﷺ davrida vasq sig‘im o‘lchovining eng katta birligi bo‘lganini aytadi. Shunday ekan, o‘sha yangi ekinlar uchun ularning eng katta o‘lchov birliklaridan beshtasini nisob sifatida olish kerak.94 Bu, albatta, nisobning bir mamlakatdan boshqasiga farq qilishini anglatadi. Ba’zi mamlakatlar metrik tonnani, boshqalari ingliz tonnasini, yana boshqalari esa boshqa birlikni qo‘llashi mumkin.

Muhammad suggests to use the largest unit used actually in trade, such as ton, for example, saying that the wasq was the highest unit of capacity measure at the time of the Prophet. Thus, for those new crops, we should take five of their highest units of measurement as a nisab.94 This definitely means nisab will differ from one country to another. Some countries will use the metric ton, others the English ton, and yet others may use a different unit.

Ba'zi faqihlar sig'im o'lchovi bilan o'lchanmaydigan barcha ekinlarda nisobni qiymati ikki yuz dirhamga teng miqdor sifatida belgilash kerak, deb taklif qiladilar, pul nisobiga qo'llaniladigan qoida savdo mollariga qo'llanilgani kabi qo'llanilsin.95 Nihoyat, Ahmad don nisobining vazn bo'yicha teng keladigan miqdoridan foydalanishni taklif qiladi.96 Bu shuni anglatadiki, odatda sig'im o'lchovlari bilan o'lchanmaydigan ekinlar uchun bizning zamonimizda 653 kilogramm vazni qo'llanilishi kerak. Ibn Qudama bu fikrlarning barchasini matn, to'g'ri qiyos yoki sog'lom asos jihatidan hech qanday dalilga ega emasligida ayblaydi. U ta'kidlaydiki, zakot har qanday miqdor chegarasidan qat'i nazar barcha mollarga vojib bo'la olmaydi, ayrim ekinlar nisobini boshqa ekin asosida belgilash ham mumkin emas, qiymatni hisobga olish ham mumkin emas, chunki ekin zakotida mahsulotning o'zi bilan to'lash shart.

Nisobni baholash quruq mahsulot bo‘yicha amalga oshirilishi kerak, u sotish uchun yakuniy shaklga kelgandan keyin (tozalangan, saralangan, po‘stlog‘i olingan va hokazo). Al-G‘azzoliy o‘zining "al-Vajiz" kitobida yozadi: besh vasq quruq holatdagi kishmishda hisoblanishi kerak, don esa tozalanib, po‘stlog‘i olib tashlangandan keyin hisoblanadi, yangi holida yoki po‘stlog‘i bilan sotiladigan ekinlar bundan mustasno. Bunday holda nisob ular qanday bo‘lsa, shu holatida baholanadi.98

The estimation of nisab should be done on the dry product after it takes its final form for sale (after cleaning, filtering, skinning, etc.). Al Ghazali in his al Wajiz writes that the five wasq must be considered in the dried form of raisin, and in grain after cleaning and removal of its bran, except for crops that are sold fresh or with their bran. In this case nisab is estimated on them as they are.98

Al-Bukhariy Ibn Umardan rivoyat qiladi: Payg'ambar (s.a.v.) shunday degan: "Osmon yog'ini yoki buloqlar suvini ichgan yoxud hech suv bilan sug'orilmagan yerdan o'ndan bir hissa (zakot) farz qilinadi, to'nkaga suv tashib sug'orilgan yerdan esa yigirmadan bir hissa farz qilinadi."99 Muslim Jobirdan rivoyat qiladi: Payg'ambar (s.a.v.) shunday degan: "Daryolar yoki bulutlar suvi bilan sug'orilgan yerdan o'ndan bir hissa farz qilinadi, tuya bilan tashilgan suv bilan sug'orilgan yerdan esa yigirmadan bir hissa farz qilinadi."100 Yahyo ibn Odam Anasdan rivoyat qiladi: "Allohning Elchisi osmon suvi bilan sug'orilgan ekinlardan o'ndan bir, hayvonlar yoki odamlar idishlarda suv tashib sug'organ ekinlardan esa yigirmadan bir hissa zakot farz qildilar."101 Ibn Moja Muoziddan rivoyat qiladi: "Allohning Elchisi (s.a.v.) meni Yamanga yuborib, osmon yog'ini yoki ildizlari orqali yer osti suvini so'rib olgan ekinlardan o'ndan bir, chelaklar bilan sug'orilgan ekinlardan esa yigirmadan bir hissa olishni buyurdilar."102 Shunga ko'ra, Abu Ubayd xulosa qiladi: mashina ishlatilmay va mehnat haqi to'lanmay sug'oriladigan narsalar, ya'ni yomg'ir suvi, daryo yoki buloq suvi yoki ildizlari orqali yer osti suvini so'rib oladigan narsalar, ulardan olinadigan zakot o'ndan bir hissadir.103 "Al-Mug'niy" muallifi yozadi: "Umuman olganda, qachonki odamlar, ularning hayvonlari yoki mashinalari xarajat va mehnat sarflasa, zakot yigirmadan bir hissa bo'ladi. Aksincha, bunday xarajat va mehnatsiz sug'orilgan narsalardan o'ndan bir hissa olinadi. Bunga sabab, xarajat hosilning o'sishiga ta'sir qiladi va zakot miqdoriga ta'sir qilishi kerak, shuning uchun stavka kamayadi."104 An-Nawaviy va boshqalarning fikricha, suv sotib olinib, uchun to'langan bo'lsa, stavka yanada kamayadi.105

Al Bukhari reports from Ibn 'Umar that the Prophet (p) said, "A one-tenth due is obligatory on that which is watered by the sky or springs or that which is not watered at all, and a half-tenth is obligatory on that which is watered by carried water."99 Muslim reports from Jabir that the Prophet (p) said, "On that which rivers or clouds water, there is one-tenth due, and in that which is watered by water carried by camels, there is one half-tenth."100 Yahya bin Adam reports from Anas, "The Messenger of God imposed a one-tenth due on that which the sky waters, and a half-tenth due on that which is watered by animals or men carrying water in containers."101 Ibn Majah reports from Mu'adh, "The Messenger of God (p) sent me to Yemen and commanded me to collect one-tenth from that which the sky waters, or draws (underground) water through its roots, and half a tenth from that which is watered by pails."102 Consequently, Abu 'Ubaid concludes that anything irrigated without the use of machine and the payment of labor, whether by rain from the sky or by rivers or springs or what sucks in (underground) water through its roots, the charge on it is one-tenth.103 The author of al Mughni writes, "In all, whenever cost and effort from people or their animals or machines are involved, the ratio is half a tenth. On the other hand, things watered without such cost and effort are charged one-tenth. This is so because cost affects growth and must affect the amount paid as zakah, so the rate is reduced."104 When water is purchased and paid for, the rate is also reduced, according to al Nawawi and others.105

A. Agar ekinlar yil yarmida tashib keltirilgan suv bilan, yil yarmida esa yomg'ir suvi bilan sug'orilsa, zakot foizi yetti yarim foizga teng bo'ladi. Ibn Qudama shunday deydi: "Mening bilishimcha, bu masalada ixtilof yo'q, chunki agar yil bo'yi sug'orish amalga oshirilsa, nisbat besh foiz bo'ladi, demak, nisbat sug'orishga mutanosibdir."106

A. If plants are watered by carried water half of the year and the other half are left to rain, the percentage of zakah becomes seven and a half percent. Ibn Qudamah says "This is not disputed, to my knowledge, since if watering takes place for the whole year the ratio is five percent, so the ratio is proportional to watering."106

B. Agar ekinlar yilning ko‘p qismida sug‘orilsa, nisbat besh foiz bo‘ladi va mavsumning oz qismi e’tiborga olinmaydi. Xuddi shunday, agar ekinlar mavsumning ko‘p qismida sug‘orilmasa, nisbat o‘n foiz bo‘lishi kerak. Bu ’Ato, al-Savriy, Abu Hanifa, al-Shofe’iyning ikki rivoyatidan biri hamda hanbaliylarning rasmiy qarashiga ko‘ra shunday.107

B. If plants are watered most of the year, the ratio becomes five percent and the small portion of total season is disregarded. By the same token, the ratio must be ten percent if they are not watered most of the season. This is according to 'Ata, al Thawri, Abu Hanifah, one of two reports from al Shafi'i, and the official position of the Hanbalites.107

C. Agar sug'orish nisbati mavsumning umumiy davriga nisbatan noma'lum bo'lsa, ehtiyot choralarini ko'rish uchun qo'llaniladigan foiz o'ndan bir bo'lishi kerak.108

C. If the ratio of watering to the total season is not known the percentage applicable must be one-tenth, to be on the safe side.108

Masalan, sug'orishdan boshqa maqsadlarga sarflangan xarajatlar zakot foizini kamaytirishda hisobga olinadimi, degan savol tug'iladi. Bunga ariqlar va chuqurliklarni qazish, sug'orish tizimini o'rnatish va shunga o'xshash ishlar kiradi. Ibn Qudama ariq va chuqurliklar xarajatining zakotga ta'siri yo'q, chunki bunday xarajat yerni obod qilish va uni qishloq xo'jaligi uchun tayyorlash ichiga kiradi, deb hisoblaydi.109 Al-Rofi'iy ham shunga o'xshash fikrni bildiradi.110 Al-Xattobiy esa sug'orish ariqlarini dastlab qurish xarajati bilan ularni saqlash va ta'mirlash xarajatini farqlaydi va agar bunday ariq hamda quduqlarni yillik ishlatish va saqlash uchun katta miqdor sarflanadigan bo'lsa, stavkani besh foizgacha kamaytirish kerak, degan xulosaga keladi.111 Al-Rofi'iy xabar berishicha, ba'zi shofe'iylar ham Al-Xattobiy bilan bir xil fikrda.112

The question arises of whether costs spent on other than watering is considered in the reduction of the zakah percentage. This might include digging trenches and canals for irrigation, establishing a sprinkling system, and the like. Ibn Qudamah suggests that the cost of canals and trenches be of no effect on zakah because such cost is implied in the reclamation of land and its preparation for agricultural use.109 Al Rafi'i expresses a similar view,110 while al Khattabi distinguishes between the initial cost of irrigation canals and the cost of maintaining them, and concludes that if a substantial amount is assumed yearly for the operation and maintenance of such canals and wells, the rate must be reduced to five percent.111 Al Rafi'i reports that some Shafi'ites share the same view with al Khattabi.112

Elchi (s) xurmo va uzum hosil yig'ilishidan oldin, mevalar hali daraxtda turganda, ularning miqdorini o'lchash yoki tortish zarurati yo'q holda taxmin qilish an'anasini joriy qildilar. Bu hosil oldidan, mutaxassislar tomonidan amalga oshiriladigan taxminning maqsadi to'lanishi lozim bo'lgan zakot miqdorini aniqlash va dehqonga zakot yig'uvchini kutmasdan, istalgan vaqtda hosilni tasarruf etish erkinligini qoldirishdir.113 Al-Xattobiy aytadi: "Hosil oldidan qilingan bu taxmin dehqonlarga mevalarni yig'ish va sotish uchun eng qulay imkoniyatlardan foydalanish imkonini beradi, hosil kuni zakot xodimlarini kutishga hojat qolmaydi, shart shuki, taxmin qilinib, to'lanishi lozim bo'lgan zakot miqdori belgilangach, dehqon zakotni uni yig'uvchiga topshirishni kafolatlaydi".114 'Umar ibn al-Xattob, Sahl ibn Abu Xasma, Marvon, al-Qosim ibn Muhammad, al-Hasan, 'Ato, az-Zuhriy, 'Amr ibn Dinor, Molik, ash-Shofi'iy, Ahmad, Abu 'Ubayd, Abu Savr va olimlarning aksariyati hosil oldidan taxmin qilishni ma'qullaydi. Abu Hanifa esa uni faqat taxmin bo'lgani sababli qabul qilmaydi.115

The Messenger (p) started a tradition of estimating the amount of dates and grapes before the harvest, while the fruits are still on the trees, with no need of actual measuring or weighing. The purpose of this pre-harvest estimation, made by experts, is to determine the amount of due zakah and to leave the farmer the freedom of disposing of the crop any time, without having to wait for the zakah collector.113 Al Khattabi says "this pre-harvest estimation allows farmers to take the best opportunities for collecting their fruits and selling them without having to wait for the zakah officers on the day of harvest, provided that when pre-estimation is done and the due amount of zakah is determined the farmer guarantees the delivery of zakah due to its collector.114 'Umar bin al Khattab and Sahl bin Abi Hathamah, Marwan, al Qasim bin Muhammad, al Hasan, 'Ata, al Zuhri, 'Amr bin Dinar, Malik, al Shafi'i, Ahmad, Abu 'Ubaid, Abu Thawr, and the majority of scholars approve of the pre-harvest estimation. On the other hand, Abu Hanifah does not accept it on the grounds that it is mere speculation.115

Ko‘pchilik quyidagi dalillarni keltiradi:

The majority provides the following supporting evidence:

1. Sa'id bin al-Musayib Attab bin Usaid'dan rivoyat qiladi: "Payg'ambar ﷺ hosil yig'ilishidan oldin uzum va mevalarni taxmin qilish uchun amaldorlar yuborar edilar."116

Pre-harvest estimation must be done when the fruits start to ripen and before the time of harvest, because the need for this estimation becomes important at that time. This is in accordance with the saying from 'A'ishah mentioned above.122 If the estimation is found to be far from the actual reality, the due amount of zakah remains as estimated and need not be adjusted. Al Qasim bin Muhammad answered such a question with "You must pay according to the estimation. It is the error of the person who made it."123 This is also the opinion of Malik, provided that the estimator is honest and experienced, because according to him the estimation is final as far as the due amount of zakah is concerned.

Pre-harvest estimation must be done when fruits start to ripen and before the time of harvest, because the need for this estimation becomes important at that time. This is in accordance with the saying from 'A'ishah mentioned above.122 If estimation is found to be far from actual reality, the due amount of zakah remains as estimated and need not be adjusted. Al Qasim bin Muhammad answered such a question with "You must pay according to the estimation. It is the error of the person who made it."123 This is also the opinion of Malik, provided that the estimator is honest and experience, because according to him the estimation is final as far as the due amount of zakah is concerned.

Abu 'Ubaid izohlaydi: "Agar farq odatdagi savdo-sotiqda kechirilishi mumkin bo'lgan makbul chegaralar ichida bo'lsa, bu maqbuldir. Ammo farq katta bo'lsa, boshqa muomalalardagi kabi tuzatish lozim bo'ladi."123

Abu 'Ubaid comments, "This is agreeable if the variance is withing reasonable limits which are usually forgiven in normal transactions, but if the difference is big, a correction becomes due like in other transactions."123

Ibn Hazm yozadiki, baholovchining xatosi yoki xiyonati tuzatilishi kerak, chunki Alloh taolo aytadi: "Adolatni mahkam tutuvchi bo'linglar." Baholash haqiqatdan ko'p bo'lsinmi yoki kam bo'lsinmi, bu zakot to'lovchi uchun ham, zakot oluvchi uchun ham adolatsizlikdir. Baholovchi xato qilgan yoki xiyonat qilgan, degan da'vo haqiqiy dalil bilan isbotlanishi kerak.124 Shunga qaramay, men Abu 'Ubaidning fikri ancha oqilona va amaliy ekanini his qilaman.

Ibn Hazm argues that the mistake of the estimator or his dishonesty must be corrected because God says "Be establishers of justice and balance." Whether the estimation is more or less than actuality, it is unjust to either the payer or the recipient of zakah. A claim that the estimator made an error or was dishonest must be proven by factual evidence.124 However, I believe that the opinion of Abu 'Ubaid is more reasonable and practical.

Jumhur ulamolarning fikricha, faqat xurmo va uzum hosil yig'ilishidan oldin taxmin qilinishi mumkin, bu taxmin boshqa mevalarga qo'llanilmasligi kerak. Bu Molik va Ahmadning ham qarashi.125 Az-Zuhriy, al-Avzo'iy va al-Lays esa hosil yig'ilishidan oldingi taxminni zaytun kabi boshqa mevalarga ham kengaytiradilar, chunki xurmo va uzumdagi kabi, boshqa mevalar uchun ham bunday taxminga ehtiyoj mavjud.126

The majority of scholars believes that only dates and grapes can be estimated before the harvest, and this estimation must not be applied to other fruits. This is also the view of Malik and Ahmad.125 Al Zuhri, al Awza'i, and al Laith extend pre-harvest estimation to other fruits such as olives, because the need for such an estimation exists with respect to other fruits the same way it exists for dates and grapes.126

Men shunday xulosaga kelaman: hosil yig'ilishidan oldingi taxminiy baholash (xarsh) har qanday meva uchun faqat ehtiyojga qarab amalga oshirilishi kerak. Bu masala xalqning amaliy tajribasiga, mutaxassislarning fikrlariga hamda davrning texnologiyasiga bog'liq. Agar zakot ma'murlari yoki dehqonlar manfaati uchun istalgan meva bo'yicha hosil yig'ilishidan oldin taxminiy baholash zarur bo'lsa, uni xurmo va uzum ustidagi taxminiy baholashga o'xshatib qo'llash mumkin.

I conclude that pre-harvest estimation must be practiced only according to need, whatever the fruit. This is a matter that depends on the practical experience of people and the opinions of experts as well as on the technology of the times. If pre-harvest estimation is needed for any fruit for the benefit of zakah administrators or farmers, it can be applied in analogy to estimation of dates and grapes.

Zakatga tortiladigan ekinlar miqdorini baholashda to‘lovchiga yengillik berilishi kerakligini ko‘rsatuvchi bir necha dalillar mavjud. Ular quyidagilardir:

There are several indications that the estimation of the amount of zakatable crops should be easy on the payer. These include the following:

1. Sahl bin Abi Hathamah rivoyat qiladi Payg‘ambar ﷺ dan: "Agar siz taxmin qilsangiz, uchdan birini qoldiring, agar qoldirmasangiz, to‘rtdan birini (hisoblamasdan) qoldiring".

1. Sahl bin Abi Hathamah narrates from the Prophet (p) "When you estimate, leave one-third, and if not leave one-fourth (uncounted)".

2. Ibn ʿAbd al-Barr Jobirdan, u Payg‘ambardan (ﷺ) rivoyat qiladi: "Baholashda (yengil) bo‘lingiz..."127

2. Ibn 'Abd al Barr reports from Jabir from the Prophet (p) take it easy in estimation . . ."127

3. Abu Ubaid Makhuldan rivoyat qiladi: "Rasululloh ﷺ hosilni baholovchilarni yuborganlarida, ularga shunday deganlar: «Osonlik qiling, chunki bog'larda sadaqa qilib qoldiriladigan daraxtlar va yo'lovchilar yeb olishi uchun qoldiriladigan daraxtlar bo'ladi»."128

3. Abu 'Ubaid reports from Makhul "When the Messenger of God (p) sends estimators he tells them, "Make it easy, because orchards usually include trees left for charity and trees left for passers-by to eat from."128

4. Al-Avzo'iy rivoyat qilgan: "Bizga yetib kelganki, Umar ibn al-Xattob aytgan: «Hisoblaganingizda odamlarga yengillik qiling, chunki daraxtlarda odatda sadaqa qilinadigan qism, yo'lovchilar va oila a'zolari yeydigan ulushlar bo'ladi»."129

4. Al Awza'i is reported to have said, "It reached us that 'Umar bin al Khataab said to make it easy for people when you estimate, since trees usually include those designated for charity, passers-by, and family to eat from."129

5. Bashir bin Yasar rivoyat qiladi: "Umar bin al-Khattob Abu Xasmani al-Ansordan musulmonlarning mevalarini taxmin qilish uchun yubordi va unga dedi: «Agar ularni daraxtlari orasida yeyayotganini topsang, ular yeyayotgan daraxtlarni hisoblama»."130

5. From Bashir bin Yasar, "'Umar bin al Khattbb sent Abu Hathamah from al Ansar to make the estimation of fruits of Muslim, and told him, 'If you find them among their trees eating, don't count the trees they are eating from.'"130

Ekinzor egalarining qarzlari ikki turli bo'lishi mumkin: ekinning o'zi uchun qilingan dehqonchilik xarajatlariga oid qarzlar va shaxsiy hamda boshqa maqsadlardagi qarzlar. Abu 'Ubayd Jobir ibn Zayd orqali dehqonchilik qarzlari va oila ehtiyojlari uchun qarzlar haqida rivoyat qiladi: Ibn 'Abbos shunday degan: "Yerga sarflangan qarzlar avval qaytarilishi kerak", Ibn 'Umar esa: "Ham dehqonchilik, ham oilaga oid qarzlar ayriladi", degan.138 Yahyo ibn Odam Ibn 'Umardan rivoyat qiladi: "Dehqon avval qarzlarini qaytarishni boshlashi, so'ng qolganidan zakot berishi kerak". Ibn 'Abbos esa: "Dehqonchilikka sarflangan qarzlar qaytarilishi kerak, qolgani esa zakotga tortiladi", deydi.139 Shubhasiz, Ibn 'Abbos va Ibn 'Umar dehqonchilik qarzlarini ayirish kerakligida hamfikr, ammo oila va shaxsiy ehtiyojlar uchun qarzlarni ayirish masalasida ular ixtilof qilishadi.

Two kinds of debts may be owed by owners of crops, namely debts accrued for payment of farming expenses for the crops themselves, and debts for personal and other purposes. Abu 'Ubaid reports from Jabir bin Zaid about debts for farming and debts for family use that Ibn 'Abbas said "Debts spent on the land must be paid back first," and Ibn 'Umar said, "Both debts on farming and family must be deducted."138 Yahya bin Adam quotes Ibn 'Umar, "The farmer should start paying back his debts, then must pay zakah on the residual," while Ibn 'Abbas says that "debts spent on farming must be paid back and the residual is zakatable."139 Obviously, Ibn 'Abbas and Ibn 'Umar agree that debts on farming are deductible, but they do not agree on deducting debts for family and personal use.

Abu 'Ubaid rivoyat qiladi Makhuldan: "Zakot faqat qarzlar ayirilgandan keyin qolgan qoldiqqa, agar u zakot berish shartlariga javob bersa, vojib bo'ladi."140 Shunga o'xshash qarashlar 'Ato va Toovusdan ham rivoyat qilinadi,140 shuningdek, Sufyon as-Savriy bilan birga bir guruh iroqlik faqihlardan ham.141

Abu 'Ubaid reports from Makhul, "zakah is only due on the residual after debts are deducted, if it satisfies zakatability conditions."140 Similar views are reported from 'Ata and Taus,140 as well as a group of Iraqi jurists, including Sufyan al Thawri.141

Ahmad transmits two reports: one in agreement with the view of Ibn 'Abbas, and the other in agreement with the view of Ibn 'Umar. Ibn Qudamah comments, according to one report, "All debts are deductible; one-tenth is obligated on the residual if it is nisab or more, because we are dealing with zakah, and the principle is that debts are deductible."

Agar qishloq xo'jaligi yeri egasi tomonidan o'zi ekilsa, uning zakoti egasining o'zidan talab qilinadi; ammo egasi yerini boshqa birovga ekib foydalanishi uchun haq olmasdan qarz bersa, u holda zakot ekuvchiga yuklatiladi.153

When agricultural land is farmed by the owner, its zakah is due from the owner himself, but when the owner lends his land, free of charge, for someone else to farm, zakah is then due on the farmer.153

Shariat doirasidagi talablarga muvofiq, hissa-kirish (muzora'a) kabi ma'lum shakllardagi sherikchilikda dehqonchilik qilinganda, har bir sherik o'z ulushiga nisfa yetgan taqdirda, o'z ulushi bo'yicha zakot to'lash majburiyatini oladi — bu ulush o'zi bilan yoki boshqa manbalardan unga tushgan daromad bilan birga qo'shilganda nisobga yetsa. Agar sherikning ulushi nisob shartiga javob bermasa, u zakot tortmaydi, garchi boshqa sherik yoki sheriklar zakot to'lashi kerak bo'lsa ham. Al-Shofe'iy bu masalada boshqacha fikr bildirib, agar sherikchilikning umumiy hosili nisobga yetsa, u holda u zakot tortadi va sheriklar har biri o'z ulushiga mutanosib ravishda zakot to'lashga majburdir, deydi.154

When farming is done in certain forms of partnership, such as sharecropping , within the conditions required in Shari'ah, each partner becomes responsible for zakah on his or her own share, if the partner's share reaches nisab, either alone or when combined with output accruing to the partner from other sources. If the share of a partner does not fulfill the condition of nisab, he is not zakatable, although the other partner or partners may be zakated. Al Shafi'i differes on this issue, suggesting that if the total output of the partnership reaches nisab, it becomes zakatable and the partners are obliged to pay zakah, each in proportion to his or her share in the output.154

Agar yer fermerga ma'lum miqdor pul yoki boshqa biror mahsulot evaziga ijaraga berilsa, Abu Hanifaga ko'ra, egasi zakot (o'ndan bir yoki yigirmadan bir) to'lashi kerak bo'ladi. U shunday dalil keltiradi: zakot odatda hosildan olinadi, lekin aslida u yerga solinadigan soliqdir.

When land is rented to the farmer for a given amount of money or any commodity, zakah (the ten or five percent) becomes due on the owner, according to Abu Hanifah. He argues that zakah, though usually collected from the output, is in fact a levy on the land.

Ijarada yer egalik huquqini saqlab qoladi va u foydalanuvchiga emas, balki egasiga tegishli bo'lib qoladi. Zakot yer uchun belgilangan majburiyat bo'lgani uchun, xuddi xiroj kabi, uni to'lash egasining zimmasida bo'ladi.155 Ijara dehqonchilikka o'xshaydi, bu yerning bir turdagi unumi bo'lib, ushbu unumdan zakot to'lanadi.156 Xuddi shunday fikr an-Nakha'iydan ham rivoyat qilingan.157

In renting, the land remains owned by the owner and not by the user, and since zakah is a charge on the land, similar to kharaj, it is his responsibility to pay it.155 Renting is like farming, a sort of growth of the land, and out of this increase zakah is paid.156 A similar view is reported by al Nakha'i.157

Boshqa tomondan, ko'pchilik zakot ijaraga oluvchi zimmasiga yuklanadi, deb hisoblaydi, chunki zakot yer uchun emas, balki hosil uchun olinadigan soliqdir. Shu sababli zakotni hosil egasi to'laydi. Ibn Rushd bilan birga bizga ayon bo'ladiki, zakotning falsafasida farq bor: zakot yerdan olinadimi yoki hosildanmi, yoki ikkalasidanmi? Zakot ham yer, ham hosil zimmasiga birgalikda yuklanadi, deb aytgan biror kishi ko'rinmaydi, holbuki haqiqat aynan shunday bo'lib tuyuladi. Egasi bilan dehqon bir kishi bo'lsa, muammo yo'q. Lekin egasi va dehqon turli shaxslar bo'lganda, ko'pchilik zakot hosildan to'lanadigani uchun uni hosil egasi zimmasiga yuklaydi, deb bahslashadi. Abu Hanifa esa zakotning asosi, ya'ni yerning o'zidagi o'sish, degan fikrga tayanadi.158

On the other hand, the majority is of the opinion that zakah is charged to the renter, on the grounds that zakah is a levy on the output and not on the land. Consequently, the owner of the output is responsible for zakah. It becomes obvious to us, along with Ibn Rushd, that there is a difference in the philosophy of zakah. Is it on the land or on the output, or maybe on both together? There seems to be no one who mentions that zakah could be on both land and output together, although this looks to be the truth of the matter. When the owner is the same as the farmer, the problem does not exist, but when the owner and the farmer are different persons, the majority argues that since zakah is paid out of the output it is responsibility of the person who owns the output, while Abu Hanifah refers to the basis of zakah, which is the growth of the land itself.158

Ibn Qudama jumhurning qarashini ma'qul ko'radi. U Abu Hanifaning pozitsiyasiga e'tiroz bildirib, agar zakot yer uchun belgilangan majburiyat bo'lsa, uni yer ekilmagan bo'lsa ham undirish kerak, ayniqsa Abu Hanifa zakotga o'xshash deb hisoblagan xarojning ekish va hosildorlikdan qat'i nazar solinishini hisobga olganda, deydi. Bundan tashqari, agar zakot yerga taalluqli bo'lsa, uning miqdori hosilning miqdoriga emas, balki yerning hajmiga qarab belgilanishi kerak. Uni taqsimlashga kelsak, u fayga o'xshash bo'lishi kerak.159 Hammaga ma'lumki, zakot hosilning ma'lum foizi bo'lib, boshqa zakot turlari kabi taqsimlanishi kerak, faiy kabi emas.

Ibn Qudamah prefers the majority's view. He challenges the position of Abu Hanifah, saying that if zakah is a charge on the land, it must be levied even when the land is not farmed, especially since kharaj, considered by Abu Hanifah similar to zakah, is imposed regardless of farming and output. Furthermore, if zakah is on the land, it must be determined according to the amount of land and not the amount of output. As for its dispersement, it must be similar to those of fai'.159 Everybody knows zakah is a percentage of the output and must be dispersed like other forms of zakah and not like fai'.

Al-Rafi'i says the renter is required to pay zakah regardless of the rent, like a businessman who is required to pay zakah in addition to the rent he might be paying for his store.160 But one may differ with al-Rafi'i on this analogy, because the merchant pays zakah at the end of the year after deduction of rent and other costs. Zakah on agriculture has no yearly condition. It is due on the harvest, and if rent is not deducted from the harvest, where would it be deducted from otherwise? It seems unfair that the renter be asked to pay both zakah and rent while the owner is charged nothing. Justice requires that both parties share in the payment of zakah. Neither should be allowed to escape it while the whole burden is unjustly thrown on the other. Ibn Rushd is intelligent enough to realize that zakah is in fact on the land and its output together.

Al Rafi'i says the renter is required to pay zakah regardless of the rent, like a businessman who is required to pay zakah in addition to the rent he might be paying for his store.160 But one may differ with al Rafi'i on this analogy, because the merchant pays zakah at the end of the year after deduction of rent and other costs. zakah on agriculture has no yearly condition. It is due on the harvest, and if rent is not deducted from the harvest where would it be deducted from otherwise? It seems unfair that the renter be asked to pay both zakah and rent while the owner is charged nothing, Justice requires that both parties share in the payment of zakah. Neither should be allowed to escape it while the whole burden is unjustly thrown on the other. Ibn Rushd is intelligent enough to realize that zakah is in fact on the land and its output together.

Hanafiylarda zakotga tortilish uchun shart bor: yer xarojiy yer bo‘lmasligi kerak. Agar yer egasi o‘z yeri uchun xaroj to‘lasa, zakot soqit bo‘ladi. Boshqa tomondan, ulamolarning ko‘pchiligi musulmonlar o‘z ekinlaridan zakot to‘lashi lozim, deb hisoblaydi, yerga xaroj majburiy bo‘lganmi yoki yo‘qmi, buning farqi yo‘q.

Hanafites have a condition for zakatability, which is that land must not be kharaji land. If the owner pays kharaj for his land, zakah must be waived. On the other hand, the majority of scholars believe that Muslims must pay zakah on their agriculture, regardless of whether kharaj is obligated on the land or not.

Yerlar ikki turga bo'linadi: ushriy yerlar, ya'ni hosilidan ushr (o'ndan bir yoki yigirmadan bir miqdoridagi zakot) to'lanadigan yerlar, va xaroj to'lanadigan xarojiy yerlar.

Lands may be classified as either 'ushri, i.e. lands on whose output 'ushr (the zakah of ten or five percent) is due, or kharaji, on which kharaj is due.

Abu 'Ubaid quyidagilarni 'ushriy yerlar sifatida keltiradi:

Abu 'Ubaid lists the following as 'ushri lands:

Birinchidan, egalari Islomni qabul qilgan barcha yerlar, masalan, Madina, Yaman va Bahrayn.

First, all lands whose owners accepted Islam, as in Madinah, Yemen, and Bahrain.

Shu bilan birga Makka ham qo'shiladi, chunki qisqa muddat jang bo'lgan bo'lsa-da, Payg'ambar ﷺ

To this Makkah is added, because although there was brief fighting, the Prophet (p)

…Makkaliklarning jonini va mol-mulkini himoya qildi. Ikkinchidan, kurash orqali egallangan va Qur'on tomonidan belgilangan beshdan bir qismi ajratilgandan so'ng, musulmon fotihlar o'rtasida taqsimlangan yerlar. Taqsimlangan to'rtdan bir qismi ushriy hisoblanadi, chunki mulk musulmonlarga o'tgan. Uchinchidan, hech kimning mulki bo'lmagan va davlat tomonidan shaxslarga dehqonchilik qilish uchun berilgan yer. To'rtinchidan, foydalanilmayotgan va musulmonlar tomonidan obod qilingan yer. Bunday yerlarning barchasi hadislarda zikr etilgan va Qur'on hamda Sunnatdagi zakot qoidalariga ko'ra barchasi zakotga tortiladi.161

protected the persons and properties of the Makkans. Second, lands acquired by fighting and distributed among the Muslim conquerors, after one-fifth had been set aside as prescribed by the Qur'an. The distributed four-fifths is considered 'ushri because ownership has been transferred to Muslims. Third, land not owned by anyone and given by the state to individuals to farm, and fourth, land not in use that is reclaimed by Muslims. These sorts of lands are all mentioned in sayings, and are all zakatable, according to the tenets of zakah in Qur'an and Sunnah.161

Abu 'Ubayd xarojiy erlarni quyidagicha ta'riflaydi: "Urushda zabt etilgan, lekin musodara qilinib, musulmon fotihlar orasida taqsim etilmasdan, mahalliy dehqonlar qo'lida qoldirilgan yerlar (masalan, Iroq, Fors, Suriya, Misr va Shimoliy Afrika yerlari) yoki egalari Islom davlati hokimiyati ostiga shu mazmundagi bandi bo'lgan sulh shartnomalari natijasida kirgan yerlar (masalan, Arabiston yarimorolining janubiy uchidagi ba'zi hududlar, Fors­ning ayrim joylari va ba'zi Armaniston hududlari) xarojiy yerlardir. Bu yerlarga solinadigan har qanday soliq xaroj deb ataladi va u davlat byudjetiga tushadi, musulmonlarning umumiy manfaatlari yo'lida sarflanadi."162

Abu 'Ubaid defines kharaji lands as "lands that are either conquered in war, but left in the hands of local farmers instead of being confiscated and distributed among the Muslim conquerors, (like the lands of Iraq, Persia, Syria, Egypt, and North Africa) or land whose owners entered under the authority of the Islamic state as a result of treaties that included a clause to this effect (such as some areas in the southern tip of the Arabian Peninsula, some areas in Persia, and certain Armenian areas). Whatever taxes are imposed on these lands is called kharaj and goes to the state budget, to be spent for the general interest of Muslims.162

Abu 'Ubaid tushunadigan bosib olingan yerlar — bu urushda musulmonlarga yengilgan xalqlarga tegishli yerlardir. Bunday yerlarga Qur'on163 va Sunnah164 ko'rsatmalariga muvofiq munosabat bildiriladi; ular mulkchilikni butun musulmon jamiyatiga, hozirgi va kelajak avlodlarga, islomiy davlat vakilligida topshirishni talab qiladi. Bu siyosat 'Umar davrida keng miqyosda qo'llanilgan va uning davri amaliyotda yuzaga keladigan mayda-chuyda masalalarga oid boy tajribaga ega bo'lgan. Fiqh olimlari "barcha musulmonlar uchun vaqf" iborasidan foydalanadilar; bu esa yerning barcha musulmon avlodlari manfaati uchun ishonchli mulkka aylanishi tamoyilini ifodalaydi. Shu asosda yerdan har yili soliq undiriladi. Bu soliq kharaj deb ataladi va u yerdan foydalanish uchun to'lanadigan ijara haqiga o'xshaydi, davlat xazinasiga to'lanadi. Yer mulki musulmonlarga o'tgan bo'lsa yoki yerdan foydalanuvchilarning o'zlari islomni qabul qilgan bo'lsalar ham, bu soliq bekor qilinmaydi, chunki u ijara to'lovi xarakteriga ega.165

Abu 'Ubaid means by conquered lands, those lends whose people were defeated in war with Muslims. Such lands are treated in accordance with the Qur'an163 and Sunnah,164 which require that ownership be transferred to the whole Muslim society, present and future generations, as represented by the Islamic state. This policy was applied en masse at the time of 'Umar, making his era rich in the minute details that arise in application. Jurists use the term "waqf for all Muslims" to express the principle that the land becomes a trust for the benefit of all Muslim generations, whereby a tax is levied on it on yearly basis. This tax, called kharaj, is like rent of the land paid to the treasury of the state, and is not waived even if ownership of the land is transferred to Muslims or if the users themselves convert to Islam, because of its nature as rent payment.165

Jumhur ulamo, jumladan Molik, ash-Shofiʼiy va Ahmad, xaroj yerlarini sotish mumkin emas deb hisoblaydilar, chunki ular vaqf (vaqf) hisoblanadi. ʼUmar koʼp xaroj yerini sotib olgan ʼUtba ibn Farqadni soʼroqqa tutdi: "Uni kimdan sotib oldingiz?" "Uning egalaridan", — deb javob berdi ʼUtba. Madinadagi xalq, jumladan muhojirlar va ansorlar yigʼilganda, ʼUmar ʼUtbaga dedi: "Bular oʼsha yerning egalari. Ulardan sotib oldingizmi?" U: "Yoʼq", — dedi. Shunda ʼUmar javob berdi: "Uni kimdan sotib olgan boʼlsangiz, oʼshanga qaytaring va pulingizni oling."171

The majority of scholars, including Malik, al Shafi'i and Ahmad, believe kharaji lands cannot be sold because they are waqf (trust). 'Umar questioned 'Utbah bin Farqad because he bought a lot of kharaji land, "From whom did you buy it?" "From its owners," 'Utbah answered. When the people in Madinah gathered, including migrants and supporters, 'Umar told 'Utbah, "These are the owners. Did you buy It from them?'' He said "No" Then 'Umar replied, "Return it to whomever you bought it from and take back your money."171

Ba'zi olimlar xaraj yeridan meros qilib qoldirilishi va sotilishini ma'qullaydilar, shart shuki, xaridorlar uning xarajini to'lashda davom etsalar. Boshqa ba'zilar esa bunday yerni faqat asl g'ayrimusulmon egalaridan sotib olishga ruxsat beradilar. Rivoyat qilinadiki, Ibn Mas'ud bir forslikdan bir parcha yer sotib oldi va uning xarajini to'lashni va'da qildi.172

Some scholars approve of the inheritance and sale of kharaji land, provided that the buyers continue paying its kharaj. Some others allow purchasing this kind of land only from the original non-Muslim holders. It is reported that Ibn Mas'ud bought a piece of land from a Persian and pledged to pay its kharaj.172

Ibn Qudamah ta'kidlaydi: "Bunday erni sotib olish ruxsat etilgan bo'lsa ham, xaridorlar sotuvchilarga yuklatilgan xiroj to'lovini davom ettirishlari kerak. Demak, bu xarid aslida yerni egallashning ko'chirilishi bo'lib, haqiqiy mulk egaligining o'tishi emas."

Ibn Qudamah points out, "Even if purchasing this kind of land is permitted, buyers have to continue the payment of kharaj that was imposed on the sellers. This purchase then is actually a transfer of holding the land, without a real transfer of ownership.

Ibn Mas'ud shart qo'yganida, ya'ni xaridor xarojni (kharaj) to'lashda davom etishi sharti bilan, bu shartnomani sotuv emas, balki ijara shakliga aylantirdi.173

When Ibn Mas'ud set the condition that the buyer continue paying kharaj, he made this contract a form of rent and not a sale."173

Kharaj yerlari butun musulmon ummatiga tegishli ekanligi aniq. Yerni bir kishidan boshqasiga o‘tkazish uni egallashning o‘zgarishi hisoblanadi, mulkchilikning o‘zgarishi emas. Yerga solingan xiroj bu mulk egasiga, ya’ni Islom davlati vakili sifatida to‘lanadigan ijara haqiga o‘xshaydi. Davlat bu ijara haqini jamoat manfaatlariga, jumladan kharaj yerlarining unumdorligini oshirishga sarflaydi. Agar kharaj yerlarining egalari musulmon bo‘lib qolsa yoki yer musulmonlarga o‘tsa, xiroj o‘z holicha qoladi. Bu masalada musulmon faqihlari o‘rtasida hech qanday ixtilof yo‘q, chunki butun musulmon avlodlariga tegishli bo‘lgan bunday ijara haqidan voz kechishga hech kimning haqqi yo‘q.

It is obvious that kharaj lands belong to the whole Muslim nation. A transfer of holding of the land from one person to another cannot be considered a transfer of ownership. Kharaj imposed on the land is like a rent paid to the owner, as represented by the Islamic state, which uses this rent to serve public interests, including improving the productivity of kharaji lands. If the holders of kharaji land became Muslim, or if the holdings transfer to Muslims, kharaj remains undisturbed. On this Muslim jurists have no differences, because no one has the authority to waive such a rent that belongs to all Muslim generations.

Kharajiy yerlar masalasi haqida savol tug'iladi: agar ular qandaydir sabab bilan zakot to'lashga majbur bo'lgan musulmonlar qo'lida bo'lsa, bu kishilar kharajni va zakotni bir vaqtning o'zida to'lashlari shartmi yoki bir yerdan ikki soliq olmaslik uchun ulardan biri bekor qilinishi kerakmi? Abu Hanifa va uning shogirdlari kharajiy yerning hosili zakotdan ozod deb hukm qilishadi. Ular ekinlarning zakotga tortilishi uchun shartni shunday qo'yishadi: yer kharajiy bo'lmasligi kerak. Abu Ubayd al-Laysdan, Ibn Abu Shayba esa ash-Sha'biy va 'Ikrimadan rivoyat qilishadi: bir yerda kharaj va 'ushr birga jamlanmasligi kerak.174

A question arises about kharaji lands which--for any reason--are held by Muslims who are subject to zakah. Are these Muslims required to pay kharaj and zakah simultaneously, or must one of them be waived in order to avoid paying two taxes on the same land? Abu Hanifah and his disciples decide that the output of kharaji land is exempt from zakah. They set for the zakatability of agriculture the condition that the land must not be kharaji. Abu 'Ubaid reports from al Laith and Ibn Abi Shaibah from al Shabi and 'Ikrimah that kharaj and 'ushr must not be combined on the same land.174

Birinchidan, Ibn Mas'ud Payg'ambar ﷺ dan rivoyat qiladi: "Musulmonning yerida 'ushr va xaroj birga vojib bo'lmasligi kerak."175

Ko‘pchilik fiqh olimlarining dalillari aniq va kuchli bo‘lib, ham sahihligi, ham dalolati jihatidan ravshandir. Hanafiylar ularga e’tiroz bildira olmaydilar, ular taklif qilgan zakotdan ozod bo‘lish esa qabul qilinmaydi. Ibn al-Mubarak ushbu dalillarni ko‘rib chiqqach, shunday degan: "Allohning aytganini Abu Hanifaning aytganiga almashtiramizmi?" Ko‘pchilik olimlar hanafiylarning dalilini quyidagicha rad etadilar:

The arguments given by the majority of jurists are clear cut and strong, both in their authenticity and their indication. The Hanafites cannot challenge them, and the waiver of zakah they suggest is not accepted. Ibn al Mubarak, after looking at this evidence, comments, "Should we leave what God says for what Abu Hanifah says?" The majority of scholars disprove the argument of the Hanafites as follows:

Birinchidan, "Ushr va xaroj birlashtirilmasligi kerak" degan gap an-Nawaviy ta'kidlashicha yolg'on bo'lib, bir ovozdan zaif deb baholangan. Uning isnodida Yahyo ibn 'Anbasa Abu Hanifadan, u Hammodдан, u Ibrohimdan, u 'Alqamadan, u Ibn Mas'uddan, u esa Payg'ambar ﷺdan yakka holda rivoyat qiladi. Al-Bayhaqiy bu gapni Abu Hanifa Hammoddan, u Ibrohimdan Ibrohimning o'z so'zi sifatida rivoyat qilganini aytadi. Yahyo uni xato bilan Payg'ambar ﷺga bog'laydi. Yahyo ochiq ravishda zaif sanaladi, chunki u ishonchli kishilarga yolg'on gaplarni nisbat beradi. As-Suyutiy "Al-La'ali" kitobida Ibn Hibbon va Ibn 'Adiydan naql qiladi: "Bu gap yolg'on bo'lib, uni Yahyo rivoyat qilgan, u esa yolg'onchidir."183

Firstly, the saying "Ushr and kharaj must not be combined" is according to al Nawawi, false and unanimously graded weak. In its chain, Yahya bin 'Anbasah singly narrates from Abu Hanifah from Hammad from Ibrahim from 'Alqamah from Ibn Mas'ud from the Prophet (p). Al Baihaqi says this saying is narrated by Abu Hanifah from Hammad from Ibrahim as being Ibrahim's own statement. Yahya mistakenly connects it to the Prophet. Yahya is openly known as weak, because he attributes to trustworthy individuals false sayings. Al Suyuti in al La'ali quotes Ibn Habban and Ibn 'Adiy, "This saying is false, narrated by Yahya, who is a liar."183

Ikkinchidan, an-Nawaviy Abu Hurayra rivoyat qilgan, "Iroq ... to'sib qo'yadi..." degan so'z haqida shunday deydi: "Bu so'zning ikkita mashhur talqini bor: ya'ni, ular musulmon bo'ladilar va shuning uchun jizya bekor qilinadi, yoki shunday ko'p balo-ofatlar va shunday ko'p musibatlar bo'ladiki, odamlar o'zlariga vojib bo'lgan to'lovlarni to'lashdan bosh tortadilar. Bu so'z 'ushrning vojib emasligini anglatmaydi, chunki u oltin va kumushga vojib bo'lgan zakot haqida gapiradi. Agar bu 'ushrning bekor qilinishini anglatsa, u holda barcha zakotning bekor qilinishini ham anglatishi kerak bo'ladi."

Keling, bugungi musulmon dunyosining xaritasiga qarab, Misr, Suriya, Iroq va boshqa yerlardagi xorijiy yerlarga nima bo'lganini ko'raylik. Ular hali ham xorijiy (kharaji) yerlarmi?

Let us look at a map of the Muslim world today to see what has happened to kharaji lands in Egypt, Syria, Iraq, etc. Are they still kharaji?

Ko'pgina keyingi davr hanafiy faqihlari Suriya va Misr yerlari endi xaroj yeri emasligini aytadilar, chunki ularning egalari vafot etgach, bu yerlar davlat xazinasiga qaytarilgan, va davlat xazinasi tomonidan amalga oshirilgan har qanday sotish tugallangan va yakuniy hisoblanadi, xaroj esa talab qilinmaydi.190 Shunga ko'ra, agar xaroj bekor qilinsa, musulmonlarning qishloq xo'jaligi mahsulotiga zakot sifatida 'ushr majburiy bo'ladi. Qishloq xo'jaligi yerlariga solinadigan mulk solig'i barcha zamonaviy davlatlarning odatiy amaliyoti bo'lib, yer 'ushriy yoki xarojiy bo'lishidan qat'i nazar, qo'llaniladi. Demak, yagona to'g'ri yechim shundan iboratki: musulmonlarga tegishli barcha yerlarda, mahsulot nisobga yetgan taqdirda, barcha yerlarga solinadigan mulk solig'iga qo'shimcha ravishda 'ushr joriy etilsin.

Many late Hanafite jurists declare that the lands of Syria and Egypt are no longer kharaji, because upon the deaths of their owners those lands were returned to the treasury, and any selling that took place by the state treasury is complete and final, without kharaj.190 Accordingly, if kharaj is eliminated, 'ushr is obligated as the zakah on Muslim agriculture. Real estate taxes on agricultural land are the common practice of all modern states, regardless of whether the land is 'ushri or kharaji. Consequently, the only suitable solution is to impose 'ushr on all land owned by Muslims if the output reaches nisab, in addition to the real estate tax levied on all lands.

Doktor Ahmad Sabit Uvayda shunday deydi: "Biz musulmonlar xiroj va zakotni ajratganimizda qishloq xo'jaligi daromadi bilan ko'chmas mulk daromadi o'rtasida qilgan farqqa murojaat qilishimiz kerak. Bu farq bugungi soliqqa tortishdagi daromad manbalarining farqi uchun asos bo'lib xizmat qiladi. Bugungi kunda ko'plab mamlakatlarda ko'chmas mulk daromadiga solinadigan soliqlar qishloq xo'jaligi daromadiga solinadigan soliqlardan farq qiladi. Ko'pchilik faqihlar xirojni ko'chmas mulk daromadidan olinadigan soliq deb hisoblaydi, ekinlardan olinadigan zakot esa qishloq xo'jaligi daromadidan olinadigan soliqqa o'xshaydi. Gayri musulmon egalik qilgan yerda dehqonchilik qilayotgan musulmon mahsulotidan zakot to'lashi kerak, buning ustiga yer egasi to'laydigan xiroj ham to'lanadi. Xuddi shunday, xiroj yeriga egalik qilib, uni o'zi haydaydigan musulmon xiroj bilan birga 'ushr ham to'lashi kerak."191

Dr. Ahmad Thabit Awaidah says "We are supposed to refer to the distinction Muslims made between agricultural income and real estate income when they separated kharaj from zakah. This distinction constitutes the base for the contemporary distinction of the source of income in taxation. Many countries today have taxes on real estate income different from the taxes on agricultural income. The majority of jurists consider kharaj a tax on the real estate income, while zakah on crops is like a tax on the agricultural income. A Muslim who farms land owned by a non-Muslim must pay zakah on his output, in addition to kharaj paid by the owner. By the same token, a Muslim who owns and farms kharaj land must pay 'ushr as well as kharaj."191

Hanafiy mazhabining dalillarini rad etib, ko'pchilik fikrini qo'llab-quvvatlaganidan so'ng, marhum shayx Mahmud Shaltut va Muhammad al-Sayes shunday yozadilar: "'Ushr musulmonlarning diniy majburiyati ekanini, xiroj esa musulmon jamiyatining ehtiyojlarini moliyalashtirish uchun ijtihod orqali joriy etilgan majburiyat ekanini e'tiborga olsak, davlatning jamoat ehtiyojlarini qondirish maqsadida, Alloh musulmonlarga yuklagan narsalardan tashqari, musulmonlardan ham, zimmiylardan ham soliq olish huquqiga ega ekanini tushunishimiz mumkin. Xiroj olinishi Qur'on va Sunnat bilan farz qilingan zakotdan ozod bo'lishni anglatmaydi."192

After disproving the evidence of the Hanafites and supporting the majority's view, the late Shaikh Mahmud Shaltut and Muhammad al Sayes write, "Once we note that 'ushr is a religious obligation on Muslims and kharaj is an obligation by ijtihad created to finance the needs of the Muslim community, we can understand the state's right to impose taxes on Muslims and non-Muslims in order to satisfy public needs, in addition to what God imposed on Muslims. The levying of kharaj does not mean an exemption from zakah, which is obligated by Qur'an and Sunnah."192