1-bo'lim: Asal uchun zakot — uni vojib deb biluvchilar va vojib emas deb biluvchilarning qarashlari.

Section 1: Zakah on honey according to those who obligate it and those who do not.

2-bo'lim: Majburiy miqdor.

Section 2: The obligated rate.

3-bo'lim: Asalning nisobi.

Section 3: Nisab of honey.

4-bo'lim: Hayvon mahsulotlari, masalan, sut mahsulotlari, ipak va boshqalar

Section 4: Animal products such as dairy products, silk, etc.

Asal insoniyat uchun Alloh taolo tomonidan ozuqa, dori va shirinlik sifatida ato etilgan ne'matlardan biridir. Alloh taolo uni insonlarga bo'lgan marhamatining belgisi sifatida asali an-Nahl (Asal arilar) surasida zikr etadi. Alloh taolo aytadi: {Parvardigoring asalarilarga tog'lar, daraxtlar va odamlar qurgan (uylar)da uyalar yasashni ilhom qildi. So'ng ularga barcha mevalardan yeb, Parvardigoring yo'lidagi keng yo'llardan (asal izlab) yurishni buyurdi. Ularning qorinlaridan turli rangdagi, odamlar uchun shifo bo'lgan shirin suyuqlik chiqadi. Albatta, bunda fikr yuritadigan kishilar uchun ibrat bor}.1

Honey is one of the goods bestowed by God on humanity as a food, medicine, and sweet. God mentions it as a sign of His grace to human beings in a sura that is named after bees, sura al Nahl. God says "And thy Lord taught the bee to build its cells in hills, on trees, and in people's habitation, then to eat of all the produce (of the earth) and find with skill the spacious paths of its Lord: There issues from within their bodies a drink of varying colors, wherein is healing for men; verily in this is a Sign for those who give thought."1

Abu Hanifa va uning shogirdlari asal uchun zakot majburiy bo‘ladi deb aytadilar, agar asalarilar xarojiy yerda joylashmagan bo‘lsa. Bu ularning "xaroj va ushr birga tushmaydi" degan qoidasining davomidir. Zakot, shuningdek, haydaladigan bo‘lmagan yerda ishlab chiqarilgan asal uchun ham majburiy bo‘ladi, bu esa ko‘zda tutilgan holda zakot solinmaydigan deb hisoblanadi.2 Bu Ahmadning ham fikri.

Abu Hanifah and his disciples say that zakah is obligated on honey, provided that the beehives are not located on kharaji land. This is an extension of their principle that kharaj and 'ushr are not concurrent. Zakah is also obligated on honey produced on nonarable land, which is by implication non-zakatable.2 This is also the opinion of Ahmad.

Al-Athram rivoyat qiladi: Ahmaddan asal zakot berilishi kerakmi, deb so‘rashdi va u javob berdi: "Ha, albatta; 'Umar asal uchun zakot yig‘gan." Shundan keyin Al-Athram asal yetishtiruvchilar zakot miqdorini ixtiyoriy ravishda beradimi, deb so‘radi. Ahmad javob berdi: "Yo‘q, bu ularning zimmasiga majburiy qilib qo‘yilgan."3

Al Athram says Ahmad was asked whether he believes that honey is zakatable, and answered. "Yes indeed; 'Umar collected zakah on honey." A1 Athram then asked whether honey growers contribute the amount of zakah voluntarily. Ahmad answered, "No, it was imposed on them."3

Bu qarashni Makhul, al-Zuhriy, Sulaymon ibn Musa, al-Avzoiy va Ishoq ham baham ko'radilar.4 Al-Bahr muallifi bu fikrni Umar, Ibn Abbos, Umar ibn Abdul Aziz, al-Hadiy, al-Mu'ayyad bi-Allah va al-Shofe'iyga nisbat berilgan bir rivoyatga ham bog'laydi. At-Termiziy esa ko'pchilik olimlar shu qarorga ega ekanini zikr qiladi. Bunga Ibn Abdul Barr e'tiroz bildirib, aksincha bo'lganini ta'kidlaydi.5

This view is shared by Makhul, al Zuhri, Sulaiman bin Musa, al Awza'i, and Ishaq.4 The authorof al Bahr also attributes it to 'Umar, Ibn 'Abbas, 'Umar bin 'Abd al Aziz, al Hadi, al Mu'ayad bi Allaah, and a narration to al Shafi'i. Al Tirmidhi mentions that most scholars accept this view. This is challenged by Ibn 'Abd al Barr, who asserts the opposite is true.5

Ushbu fikr ikki guruh dalilga tayanadi: Payg'ambar ﷺ va sahobalardan kelgan rivoyatlar hamda aql va qiyos. Avvalo, matnlar.

This opinion is supported by two groups of evidence: reports from the Prophet and the Companions, and rationale and analogy. Firstly, the texts:

Amr ibn Shu'ayb, otasidan, u esa bobosidan rivoyat qiladi: Nabiy ﷺ

A. 'Amr bin Shu'aib, from his father from his grandfather, narrates that the Prophet (p)

"asal-asaldan ushrni yig'ardi." Ibn Moja rivoyat qilgan. Ad-Daraqutniy aytadi: "Bu 'Abdurrahmon ibn al-Horis va Ibn Lahi'a tomonidan 'Amr'dan, uning Nabiy ﷺ ga bog'lanishi bilan rivoyat qilingan; Yahyo ibn Sa'id al-Ansoriy esa 'Amr'dan mursal shaklda rivoyat qilgan." Al-Hofiz esa bu hadisdagi muammo shundaki, ayniqsa 'Abdurrahmon va Ibn Lahi'a aniq rivoyat qiluvchilar sifatida ma'lum emasligini qayd etadi. Shuningdek, ishonchli rivoyat qiluvchi 'Amr ibn al-Horis va Usома ibn Zayd ham xuddi shu narsani 'Amr ibn Shu'ayb'dan rivoyat qilgani, bu Ibn Moja va boshqalar tomonidan naql qilingani zikr etilgan.6

"collected the one-tenth due from honey." Reported by Ibn Majah. Al Daraqutni says "This is narrated from 'Abd al Rahman bin al Harith and Ibn Lahi'ah from 'Amr as linked to the Prophet, and from Yahya bin Sa'id al Ansari from 'Amr as mursal." Al Hafiz notes that this is the problem with this saying, especially since 'Abd al Rahman and Ibn Lahi'ah are not known as accurate. It is noted that 'Amr bin al Harith, who is trustworthy, and Usamah bin Zaid also narrate the same from 'Amr bin Shu'aib, as reported by Ibn Majah and others.6

Abu Dovud va Al-Nasoiy rivoyat qilishicha, Bani Mat'an qabilasidan bo'lgan Hilol Payg'ambarga ﷺ ...

Abu Daud and Al Nasa'i report that Hilal, from Bani Mat'an, used to pay the Prophet (p)

bu asalaridagi o'ndan bir ulush (zakot) olingan va Payg'ambar ﷺ unga Salabah deb ataladigan vodiyni himoya qilib berganlar. 'Umar xalifa bo'lganida, Sufyon ibn Vahb bu haqda unga yozdi. 'Umar javob berdi: "Hilol sizga Allohning Elchisi ﷺ ga berib kelgan narsasini, ya'ni asalidan o'ndan bir ulushni berib turar ekan, siz unga Salabahni himoya qilib turaveringiz. Agar bermasa, o'sha vodiydagi narsalar hammaga tegishli bo'ladi." Al-Hofiz "al-Fath" kitobida aytadiki, bu hadisning isnodi 'Amr ibn Shu'aybgacha sahih. 'Amrning rivoyatlari kuchli, ayniqsa u kuchliroq ravilar bilan ziddiyatga kelmagan hollarda.7

the one-tenth due on the beehives be had, and had the Prophet protect a valley known as Salabah for him. When 'Umar became the head of state, Sufian bin Wahb wrote him about this. 'Umar replied, "As long as Hilal gives you that which he was giving the Messenger of God, the one-tenth due on his honey, then keep protecting Salabah for him. If he does not, then what is in that valley is for everybody." Al Hafiz in al Fath says the chain of this saying is correct up to 'Amr bin Shu'aib. 'Amr's record is strong, at least when he is not opposed by stronger narrators.7

Molik, ash-Shofi'iy, Ibn Abu Laylo, al-Hasan ibn Abu Solih va Ibn al-Mundhir asal zakotga tortilmaydi, deb hisoblaydilar. Ularning dalili shu ediki, bu masalada kuchli hadis yoki ijmo' yo'q, hamda asal sut bilan o'xshashdir, sut esa zakotga tortilmasligi bo'yicha ittifoq qilingan.

Malik, al Shafi'i, Ibn Abi Laila, al Hasan bin Abi Salih, and Ibn al Mundhir believe that honey is not zakatable, based on the lack of any strong saying or ijma' on the matter, and the similarity between honey and milk, which is unanimously not zakatable.

Abu 'Ubaid ko'rinishidan ikki fikr o'rtasida turgan. Ikki fikrni zikr qilgach, u shunday deydi: "Asal ishlab chiqaruvchilarning zakot to'lashga rag'batlantirilishi ma'qulroq ko'rinadi, chunki ular to'lamasalar, gunohkor bo'lishlari mumkin. Ammo ularni buni qilishga majburlash kerak emas, asal zakotini bermaganlarga esa boshqa zakotni bermaganlarga qarshi kurashilgandek kurashilmasligi kerak. Rasulullah ﷺ dan bu mavzuda sahih rivoyat yo'q, zakot haqidagi yozma farmonlarida ham asal zikr etilmagan. Agar asal zakoti boshqa zakotlar kabi bo'lganida, uning shartlari, nisob miqdori va yig'ish vaqti haqida biror matn bizda bo'lardi. 'Umar asal zakoti olib kelinganda qabul qilgani kabi, uni qabul qilish boshqa masala. Ishlab chiqaruvchilar to'laganida, davlat bu zakotni qabul qilishi shart."16

Abu 'Ubaid seems to have taken a position in the middle. After mentioning the two opinions, he comments, "It seems preferable that producers of honey be encouraged to pay zakah, because they may be sinning if they do not pay it. But they should not be obligated to do so, and those who prevent zakah on honey must not be fought the way the preventors of other zakah can be fought. There is no correct tradition from the Messenger on this subject, nor is honey mentioned in his written ordinances on zakah. If zakah on honey was like other forms of zakah, we would have some text that documents its conditions, minimum exemption, and the date of collection. Accepting its payment, as 'Umar did when zakah of honey was brought to him, is another issue. The state must accept this zakah when paid by producers."16

Mening shaxsiy xulosam shuki, asal ham boshqa har qanday ekin kabi foyda olish uchun ishlab chiqariladi va shuning uchun zakotga tortiladi. Buning asosi quyidagilar:

My personal conclusion is that honey, like any other crop, is produced for profit and must therefore be zakatable. This is based on the following:

A. Umumiy matnlar bir turdagi mol bilan boshqa turdagi mol o‘rtasida farq qilmaydi, masalan: "Ularning mollaridan zakot ol", "Topgan yaxshi narsalaringizdan va Biz sizlar uchun yerdan chiqarganimizdan sarflang", "Biz sizlarga rizq qilib bergan narsadan sarflang" kabi oyatlar.

A. The general texts do not make a distinction between one sort of wealth and the other, such as the verses "Out of their wealth take zakah," "Spend out of the good things you have earned and out of what We have produced for you from the earth," and "Spend out of what We have given you as subsistence," etc.

B. Zakotga tortiladigan don va mevalarga o‘xshash misol bor. Dehqonchilik mahsuli asal chiqaradigan asalarilar mahsuliga o‘xshaydi va ular teng ravishda ko‘rib chiqilishi kerak.

B. There is an analogy to grains and fruits that are zakatable. The output of farming is like the output of the beehives, and must be treated equally.

C. Hadislar va rivoyatlar, xususan asal haqidagilari, tanqid qilinsa-da, bir-birini quvvatlaydi, deb Ibn al-Qayyim aytgan. Ehtimol, shu sababli at-Tirmiziy ularning sahihligini inkor etmaydi, balki: "Bu masala bo'yicha Payg'ambar ﷺdan sahih tarzda naql qilingan ahamiyatli narsa yo'q", deydi. Bu gap ba'zi kichik narsalar naql qilingan bo'lishi mumkinligini anglatadi. At-Tirmiziy davom etadi: "Lekin bu ko'pchilik olimlarning qarashidir."18

C. The sayings and stories that deal with honey in specific, which, although they are criticized, support each other, as stated by Ibn al Qayim. That is perhaps why al Tirmidhi does not negate their authenticity but says, "Nothing of importance is authentically reported from the Prophet on this issue."17 This statement implies that small things may have been reported. Al Tirmirdhi continues, "But this is the view of most scholars."18

Ash-Shavkani, "ad-Durar al-Bahiyya" kitobida asal zakotga tortilishi kerakligi haqidagi qarashni tanlab, shunday deydi: "Asalga o'ndan bir miqdordagi zakot vojibdir." Uning sharhida Siddiq Hasan Xon bu qarashni qo'llab-quvvatlaydi va "rivoyatlar birgalikda olinganda, zakot tortilishini isbotlashga yetarli darajada kam emas", deb qayd etadi.19

Barcha asal zakotiga majbur deb hisoblaydiganlar, bu masalada rivoyat qilingan matnlar va mevalar hamda donlar bilan qiyoslash asosida, nisbat o'ndan bir foiz ekanligiga kelishadilar.21 Ishlab chiqarish xarajatlarini hisobga olish masalasiga kelsak, Abu 'Ubayd rivoyat qiladi: 'Umar aytdi, vodiylar va tekisliklarda ishlab chiqarilgan asal o'ndan bir foiz bilan zakotlanadi, tog'larda ishlab chiqarilgan asal esa beshdan bir foiz bilan zakotlanadi.22 Bu, ko'rinishidan, ishlab chiqarish xarajatlarini hisobga olish uchundir. Ahl al-Bayt vakili an-Nasir bunga qarshi chiqib, nisbat beshdan bir bo'lishi kerak, deydi, fay' holatidagi kabi, chunki asalni o'lchab bo'lmaydi va u yerdan chiqmaydi.23 Unga javob beriladi: asal mevalarga o'xshaydi, chunki mevalar kabi u "daraxtlardan chiqqan" (ya'ni hector). Bundan tashqari, o'ndan bir nisbat matnlar bilan ko'rsatilgan.24 Men o'ndan bir foiz nisbat bo'lishi kerak deb hisoblayman, lekin u donlar va mevalardagi kabi, ishlab chiqarish xarajatlari ayirib tashlangandan keyin asaldan olinadigan sof daromadga nisbatan qo'llanishi lozim.

All those who obligate zakah on honey agree that the ratio is ten percent, based on the texts reported on the issue and in analogy to fruits and grains.21 As for consideration of production costs, Abu 'Ubaid reports that 'Umar said honey produced in valleys and plains is zakatable at ten percent, while honey produced in mountains is zakatable at five percent.22 This is apparently in consideration of production costs. Al Nasir from Ahl al Bait disagrees, arguing that the rate must be one-fifth, as in the case of fai' because honey is not measurable, nor does it come from the earth.23 He is answered that honey is similar to fruits, because like fruits, 'it came from trees' (the hector). Moreover, onetenth is indicated by the texts.24 I think ten percent should be the rate, but it must apply to the net income from honey after deduction of production costs, as with grains and fruits.

Bizda asal hosilining nisobi haqida xabarlar yo'q, shuning uchun bu borada olimlar turlicha fikr bildirgan. Abu Hanifa asal uchun nisob yo'q deb hisoblaydi, xuddi don va mevalarda bo'lgani kabi.25 Abu Yusuf nisobni, o'lchanadigan, ammo o'lchov bilan belgilanmagan mahsulotlarga qo'llaniladigan eng kam o'lchanadigan nisob qiymati qoidasiga muvofiq, arpa kabi eng arzon donning besh vasqiga teng deb hisoblaydi.25 Undan yana bir rivoyatga ko'ra, nisob o'n ratl deb belgilangan. Muhammad (ibn al-Hasan)dan bir necha rivoyatda nisob besh faraq, besh man yoki besh qurba deb keltirilgan; bu uning hadislarda zikr qilinmagan narsalar uchun odatda ishlatiladigan besh birlik qoidasiga amal qilganini ko'rsatadi.

We have no reports about the nisab of honey, so people differ on it. Abu Hanifah argues that there is no nisab, as with grains and fruits.25 Abu Yusuf considers nisab to be the value of five wasq of the cheapest grain, such as barley, in accordance with his view of considering the value of the lowest measurable nisab applicable to products that are not measurable. There is also a report from him that nisab is ten ratl.25 There are several narrations from Muhammad which set nisab at five faraq, five man, or five qurbah, following his rule of using five units usually used for items not mentioned in sayings.

Bir faraq o‘ttiz olti ratl, bir man ikki ratl, bir qurba esa yuz ratl.

One faraq is thirty-six ratl, one man is two ratl, and one qurbah is one hundred ratl.

Ahmad'dan naql qilinishicha, nisob o'n faraq bo'lib, bu 'Umarga nisbat beriladi. Ahmad'dan yana naql qilinishicha, bir faraq o'n olti ratlga teng.

There is also a report from Ahmad that nisab is ten faraq, attributed to 'Umar. It is reported from Ahmad that one faraq is sixteen ratl.

Mening shaxsiy fikrim shundaki, o'rtacha don, masalan bug'doy, bir xil darajada keng tarqalgan universal oziq-ovqat bo'lgani uchun, besh vasq miqdorining qiymatini baholash kerak. Payg'ambar ﷺ nisobni don va mevalarda besh vasq qilib belgilagan, asal esa qiyos orqali ko'rilishi kerak. Zakot stavkasi o'ndan bir ekanligi ham qiyos orqali aniqlangan, shuning uchun nisobni xuddi shu qiymat asosida belgilashga nima to'sqinlik qiladi, ayniqsa eng arzon donning qiymatini hisobga olish zakot to'lovchilar uchun adolatli bo'lmagani sababli?

My personal opinion is to estimate the value of five wasq of an average grain, such as wheat, since it is kind of an average universal food. The Prophet made five wasq nisab in grain and fruits, and honey must be treated by analogy. It is by analogy that the rate is determined at one-tenth, so why not determine nisab on the same basis of value, especially since considering the value of the lowest grain is not fair to zakah payers?

Bugungi kunda ko'plab sanoat tarmoqlari sut, ipak, tuxum va go'sht kabi hayvon mahsulotlari atrofida aylanadi.

Today many industries revolve around animal products like milk, silk, eggs, and meat.

Aksariyat bu mahsulotlar Payg'ambar ﷺ, sahobalar va buyuk olimlar davrida yirik miqyosdagi tijorat ishlari bo'lmagan. Natijada biz bu mahsulotlar haqida rivoyatlarga ega emasmiz. Bu mahsulotlarning zakotga tortilishi haqidagi savolga javobni fuqarolar (faqihlar) asal uchun zakot joriy qilish va yaylovda boqilgan hayvonlarning sutini zakotdan ozod qilish uchun keltirgan sabablardan chiqarish mumkin. Asosiy sabab shuki, sut manbai bo'lgan chorva zakotga tortiladi, asal manbai esa zakotga tortilmaydi. Bu shuni anglatadiki, manbasi zakotga tortilmaydigan barcha mahsulotlarning o'zi zakotga tortiladi. Shunga ko'ra, zakotga tortilmaydigan hayvonlarning suti va boshqa mahsulotlari asal kabi zakotga tortiladi. Bularning har biri hayvon mahsulotidir, bunda hayvon o'zi zakotga tortilmaydi.

Most of these were not large-scale businesses in the time of the Prophet, the Companions, and the great scholars. The result is that we have no reports about these products. One can derive an answer to the question of the zakatability of these products from the reasons cited by jurists to establish zakah on honey and to exempt the milk of pastured animals from zakah. The main reason cited is that the source of milk, livestock, is zakatable, while the source of honey is not. This implies that all products whose sources are not zakatable are themselves zakatable. Therefore, milk and other products of non-zakatable fed livestock are zakatable, like honey. Each of these is an animal product where the animal is not zakatable.

Men shunday hisoblaymanki, hayvon mahsulotlari sof mahsulotning o‘ndan bir qismi miqdorida zakot bilan zakotlanishi kerak, agar hayvonlarning o‘zi savdo aktivi deb hisoblanmasa. Qoida shundaki, manbai zakotlanmaydigan har qanday narsa mahsulot sifatida zakotlanishi kerak: yer bilan bog‘liq ekinlar, asalari bilan bog‘liq asal, chorva mollari bilan bog‘liq sut mahsulotlari, parrandalar bilan bog‘liq tuxumlar va ipak qurti bilan bog‘liq ipak kabi. Bu Yahyo ning fikri bo‘lib, u shia mazhabidan, ipakka zakot majburiy deb hisoblaydi.26

I believe that animal products must be zakated at ten percent of the net output unless the animals themselves are considered trade assets. The rule is that anything whose source is not zakatable must be zakated as an output, like crops with respect to land, honey with respect to bees, dairy products with respect to livestock, eggs with respect to poultry, and silk with respect to the silkworm. This is the opinion of Yahya, a Shi'ite, who obligates zakah on silk.26