Kambag'al va muhtojlar Tavba surasida zakot oluvchilarning birinchi ikki toifasi sifatida zikr etilgan, bu esa zakotning birinchi maqsadi jamiyatdan qashshoqlik va muhtojlikni yo'qotish ekanini ko'rsatadi. Zakotning eng muhim bo'lgan bu maqsadi ba'zi hadislarda yolg'iz o'zi zikr etilgan, masalan, Payg'ambar ﷺ Muoz ibn Jabalni Yamanga yuborganlarida rivoyat qilingan hadisda: "Ularga xabar ber, Alloh ularning boylaridan olinib, ularning kambag'allariga qaytariladigan sadaqani ularga farz qildi", deyilgan.

The poor and the needy are the first two categories of zakah deservants mentioned in sura al Tawbah, which illustrates that the first target of zakah is to eliminate poverty and destitution from society. This purpose of zakah, being the most important, is mentioned alone in some sayings, such as the saying narrated by Mu'adh, when the Prophet sent him to Yemen: "Inform them that God has prescribed on them a sadaqah, taken from the rich among them and rendered to the poor among them."

Abu Hanifaning shogirdi Abu Yusuf va Molikning shogirdi Ibn al-Qosim fuqaro va muhtojlar bir toifa, deb hisoblaydilar.1 Ko'pchilik olimlar esa bunga qarshi. Aslida fuqaro va muhtojlar bitta toifaning ikki bo'limidir. Fiqh olimlari va Qur'on tafsirchilari "fuqaro" va "muhtoj" so'zlarining aniq ma'nosi haqida, ayniqsa ikkala so'z birga zikr qilinganda, turlicha fikrda. Ko'plab olimlar bu ikki so'z o'zaro bog'liq deb ta'kidlaydilar: ulardan biri zikr qilinsa, u ikkalasini ham o'z ichiga oladi, lekin ular bir gapda birga kelganda, ma'nolari biroz farq qiladi. "Sadaqalar faqat ... uchundir" degan oyatda ushbu ikki so'z birga kelgan.

Abu Yusuf, the disciple of Abu Hanifah, and Ibn al Qasim, the disciple of Malik, believe the poor and the needy are one category.1 The majority of scholars disagree. In fact, the poor and the needy are two subsets of one category. Jurists and commentators on the Qur'an differ as to the specific meaning of "the poor" and "the needy", especially when the two words are mentioned together. Many scholars argue that these two words are inter-related, so that if one of them is mentioned, it includes both, but when they are mentioned together in one statement, they carry slightly different meanings. In the verse "The sadaqat are only for . . . ." the two words appear together.

Al-Tabariy "miskin" so'zi ehtiyoj ichida bo'lgan, lekin gado'lik qilishdan o'zini tutadigan kishini anglatadi, "faqir" esa ehtiyoj ichida bo'lib, gado'lik qilib o'zini past tutadigan kishidir, deb tanlaydi. U bu ma'noning "ehtiyoj" so'zida mavjudligini dalillaydi, masalan, oyatdagi: "Ular xo'rlik va bechoralik [ehtiyoj] ichida edilar"^3. "Muhtoj kishi bir yoki ikki xurmo bilan qanoatlanadigan kishi emas, ... balki o'zini tuta biladigan kishidir", degan to'g'ri hadis esa "miskin" so'zining lug'aviy izohi emas, balki Payg'ambar ﷺning ibratlilik va o'zini tutishning qadrini bayon qilishidir. Bu xuddi uning "Kuchli kishi kurashda boshqalarni yengadigan emas, balki g'azablanganda o'zini tuta oladigan kishidir", degan so'zlaridagi uslubga o'xshaydi^4. Muhtoj haqidagi hadisga izoh berib, al-Xattobiy to'g'ri ta'kidlaydi: "Miskin gado'lik qilib yuradigan kishidir, chunki Payg'ambar ﷺ tinglovchilarining e'tiborini shunga qaratdiki, gado'larning ehtiyoji olgan narsasi bilan qondirilishi mumkin, gado'lik qilmaydigan, ammo ehtiyoji bor kishi esa unutilib qolishi va ehtiyoji qondirilmay qolishi mumkin."5

Al Tabari selects the view that the word "poor" means the person who is in need, but is also modest enough not to beg,2 while the needy is the person who is in need but humbles himself in begging. He argues that the word "need" has this connotation, as in the verse, "They were in humiliation and misery [need]."3 The correct saying, "A needy person is not one who is satisfied with one or two dates but . . . the person who is modest," is not a linguistic explanation of the word "needy" but rather an assertion by the Prophet of the value of modesty. This is like his style in the saying, "The strong is not one who conquers others in wrestling, but one who controls himself when he is angered."4 Commenting on the saying about the needy, al Khattabi rightly argues that "the needy is a person who goes around begging, since the Prophet brought the attention of his audience to the fact that beggars' needs may be satisfied by what he or she receives, while a person who is in need but does not beg may be forgotten, so his or her need passes unsatisfied."5

Fuqaholarning boy (rich) ta'rifini ko'rib chiqish zarur bo'lishi mumkin, chunki shu tarzda faqir va muhtoj toifasining chegarasini aniq belgilash mumkin bo'ladi.

It may be necessary to look at the definition of richness as given by jurists, since by such contrast one may determine exactly the boundary of the poor and needy category.

Zakot boylarga berilmasligi kerak. Payg‘ambar ﷺ shunday degan: "...u boylardan olinib, kambag‘allarga qaytarilsin", va "Sadaqa boyga halol emas."11 Boyga zakot berish esa biror kambag‘alga zakot berilmay qolishini anglatadi, bu esa Ibn Qudamaning bayon qilganidek, zakotning maqsadiga zid keladi.12 Boylarni bilish orqali biz kambag‘al va muhtojlarni istisno yo‘li bilan aniqlashimiz mumkin.

Zakah must not be given to the rich. The Prophet said ". . . to be taken from the rich and rendered to the poor," and "The sadaqah is not lawful to the rich."11 Giving the rich zakah means some poor person is not being given zakah, and this violates the objective of zakah, as stated by Ibn Qudamah.12 By knowing who the rich are, we can as define by way of elimination the poor and needy.

Bu yerda ham faqihlar bir ovozdan qarorga kelmagan. Sufyon as-Savriy, Ibn al-Mubarak va Ishoq ibn Rohavayhga ko'ra, zakot oluvchi bo'lishdan chetlatadigan boylik darajasi ellik dirhamdir, ya'ni pul nisobining to'rtdan biri. Ibn Mas'ud rivoyat qiladi: "Xudo Elchisi (s.a.v.) aytdilar: "Boylik darajasiga ega bo'la turib so'ragan kishi, qiyomat kuni yuzida tirnalgan izlar bilan turadi." Payg'ambardan so'rashdi: "Boylik nima?" U zot javob berdilar: "Ellik dirham yoki unga teng oltin." Ahmadga ko'ra, bu ta'rif faqat mol-mulk pul ko'rinishida bo'lgan taqdirdagina qo'llanadi. Biroq hadischi tanqidchilar Ibn Mas'uddan kelgan bu so'zni zaif deb baholaydilar.15

Here again jurists do not have one unanimous decision. According to Suffian Al Thory and Ibn al Mubarak, and Ishaq Ibn Rahawah,13 richness that excludes a person from a zakah recipient14 is fifty dirhams, one-fourth the nisab of money. Ibn Mas'ud narrates, "The Messenger of God (p) said 'A person who asks while he has what makes him rich, whatever he gets appears on the Day of Judgement as cuts on his face.' The Prophet was asked, 'What is richness?' He answered, 'Fifty dirhams or its equivalent in gold.'" Ahmad is reported to share this definition only if the property is in money terms, but critics of hadith grade this saying from Ibn Mas'ud weak.15

Hatto agar bu gap to'g'ri bo'lganida ham, bu so'z zakot olish huquqini belgilamaydi; u faqat, agar kishida ellik dirham bo'lsa, sadaqa yoki yordam so'rashning man etilganini bildiradi. Ba'zi olimlar Payg'ambar ﷺ davrida ellik dirham muhtojlikni qondirish uchun yetarli bo'lganini ta'kidlaydilar, boshqalari esa bu hadislarni ma'lum shaxslarga qaratilgan deb izohlaydilar, ularga uchun ellik dirham yetarli bo'lgan.

Shofeʼiy va Hanbaliy olimlariga koʻra, oʻzini ataylab bekor tutib, xayriya va moliyaviy yordam hisobiga jamiyat hisobidan yashaydigan, holbuki ishlash va pul topishga kuchi va qobiliyati bor kishi zakotga haqli emas. Ular zakotni kambagʻal va muhtoj nomi bilan boy kishiga yoki shaxsiy va oila ehtiyojini qoplaydigan darajada daromadi yetarli boʻlgan ish bilan band boʻla oladigan kishiga berib boʻlmasligini aytadilar.25 Menimcha, bu qarashni Shariatning matnlari va qoidalari qoʻllab-quvvatlaydi. Hatto ishlay oladigan kambagʻalga zakot berishni ruxsat etadigan ayrim hanafiylar ham, bunday kishi zakot olishi yaxshi emas, ya'ni unga berish joiz boʻlsa-da, uning zakot olishi halol emas, deydilar. Hanafiylarning aksariyati bunday holda zakot olish harom emas, balki makruh, deb hisoblaydi.26 Ayrim molikiylar ham bu masalada shofeʼiylar va hanbaliylar qarashini qoʻllab-quvvatlaydilar.27

A person who chooses to be idle and to live at the expense of society through charity and financial help despite being strong enough and capable of working and earning, is not eligible for zakah according to Shafi'ite and Hanbalite scholars, who say zakah must not be expended under the title of poor and needy to a rich person or a person capable of working at a job whose income is adequate to for personal and family need.25 In my opinion, this view is supported by the texts and principles of Shari'ah, to the extent that some Hanafites, who permit giving zakah to the poor person capable to earning, say it is not good for such a person to take zakah; i.e. if paying him is permissible, it is not lawful on his part to receive zakah. The majority of Hanafites maintain that receiving zakah is not prohibited here, but undesirable.26 Some Malikites support the Shafi'ites and Hanbalites in their view.27

Islomda asosan, har bir qodir erkakka mehnat qilish majburiyati yuklanadi. Davlat odamlar ishlashi va o‘z ehtiyojlarini qondirish uchun ish o‘rinlari hamda iqtisodiy imkoniyatlar yaratishi kerak.

In principle, Islam obligates working on each capable man. The state is supposed to provide jobs and economic opportunities for people to work and earn their sufficiency.

Payg'ambar aytadilar: "Kishi o'z qo'li mehnati bilan topgan taomdan yaxshiroq taomni yeyishi mumkin emas"28. Qodir bo'lgan ishni topgan, uni o'ziga yetarli daromad keltiradigan kishiga bu ishni rad etib, sadaqa yoki gadoylik bilan yashashi ravo emas. Islom Payg'ambari ﷺ bir hadislarida ochiq aytadilar: "Sadaqa boy kishiga yoki sog'lom va qobiliyatli, nogiron bo'lmagan kishiga halol emas"

Muslim fuqaha' have recorded an admirable ruling: persons who are able to earn a living but spend all their time in worship, prayer, fasting and the like, without any income or resources of their own, are not eligible to receive zakah. The reason is that the reward of worship is confined to the worshiper, and because he or she is commanded in the Qur'an to work and walk through the tracts of the earth in search of sustenance. Islam does not recognize asceticism or monasticism. Working to earn sufficiency in one's livelihood is a high-ranking form of worship, provided it is performed with a good intention and a commitment to the bounds set by God.

One of the admirable rulings recorded by Muslim jurists is that persons who are able to earn but spend all their time worshiping, praying, fasting, etc., without having an income or resources of their own, are not eligible to receive zakah, because the reward of worship is confined to the worshiper,36 and because he or she is ordained in the Qur'an to work and walk through the tracts of the earth in search of sustenance. Islam does not recognize asceticism or monasticism. Working to earn sufficiency in sustenance is a high-ranking form of worship, provided it is performed with a good intention and commitment to the boundaries of God.

Foydali bilim sohasini egallashga butunlay vaqtini bag'ishlagan kishi zakot olish huquqidan mahrum bo'lmaydi. Bunday kishiga o'z maqsadiga erishishi uchun zakot berilishi mumkin, jumladan zarur kitoblar narxini qoplash uchun, izlanayotgan bilim sohasi dunyoviy bo'ladimi yoki diniy bo'ladimi, bundan qat'i nazar. Bilim izlash jamiyatning ba'zi a'zolari zimmasiga yuklatilgan ijtimoiy farz hisoblanadi. Bu bilimning foydasi butun jamiyatga yetadi, zakot esa ikki toifadagi kishilarga beriladi: yordamga muhtojlarga va musulmon jamiyatiga kerak bo'lgan kishilarga.

Devoting one's time fully to acquiring a useful branch of knowledge does not remove a person from eligibility for zakah. Such a person may be given zakah in order to help him or her achieve that purpose, including the cost of necessary books, regardless of whether the branch of knowledge sought is earthly or religious. Seeking knowledge is a social obligation that some-members of the society must undertake. The benefit of this knowledge extends to the whole society, and zakah is due to two kinds of persons--those in need of relief and those needed by the Muslim society.

Ba'zi faqihlar talabaning, agar daromad topishga qodir bo'lsa, zakot olish huquqiga ega bo'lishi uchun ajralib turuvchi bo'lishi shartini qo'shadilar.37 Ularning fikri asosli. Bugungi kunda hukumatlar stipendiya berganda odatda shunday amaliyot qo'llaniladi.

Some jurists add the condition that a student, if able to earn, must be outstanding in order to be eligible for zakah.37 They have a point. This is usually practiced by governments today when they offer scholarships.

Shuni alohida ta'kidlash kerakki, zakot olishga eng haqli bo'lganlar gadolar emas, ayniqsa ko'pchiligi gadoylikni kasb qilib olganini hisobga olsak, balki iffati tufayli yordam so'rashdan o'zini tiyadiganlardir. Payg'ambar (p) shunday ta'kidlaydi: "Muhtoj kishi — iffatli kishidir... Xohlasangiz o'qing: ular hech kimdan qistab so'ramaydilar."38 Ushbu oyat Madinadagi, dinga xizmat qilib, zarur ehtiyojlarini qondirishga mablag'i yetmagan, lekin iffatlilik tufayli odamlardan so'ramagan yoki gado bo'lmagan muhojirlar haqida bayon qiladi.39 Payg'ambar (ﷺ) bizga yo'l ko'rsatganidek, bunday kishilar zakotdan yordam olishga ko'proq haqlidirlar. Xuddi shu hadisning boshqa rivoyatida Payg'ambar (ﷺ) shunday deydi: "Muhtoj kishi — odamlar oldida aylanib gado bo'lib yuradigan, bir-ikki luqma yoki bir-ikki xurmo bilan qanoatlanadigan kishi emas. Haqiqiy muhtoj esa ehtiyojini qondiradigan narsaga ega bo'lmaydigan, lekin odamlar uni eslamaydigan, shu sababli unga biror narsa berilmaydigan va odamlar oldida so'rab turmaydigan kishidir."40 Bu esa moliyaviy qiyinchilikka duch kelgan, ammo buni kamdan-kam hollarda boshqalarga bildiradigan ko'plab shaxslar va oilalarga e'tiborimizni qaratadi. Al-Hasan al-Basriydan uyi va xizmatkori bo'lgan kishi zakot olishi mumkinmi, deb so'ralganda, u agar kishi muhtoj bo'lsa, mumkin deb javob bergan.41 Muhammad ibn al-Hasan ham yer va binolarga ega bo'lib, daromadi barcha ehtiyojlarini qondirmaydigan kishi haqida so'ralganda, Ibn Obidin rivoyat qilganidek, shunga o'xshash javob bergan.42

It must be underlined that the people who deserve zakah most are not beggars, especially since many of them take begging as a profession, but rather those whose modesty prevents them from asking for help. The Prophet (p) emphasizes that "A needy person is one who is modest.. Read if you like they beg not importunately from all and sundry.38 The verse describes the poor migrants in Madinah who were serving the faith and did not have sufficient resources to satisfy their essential needs, but did not ask people or beg for help, out of modesty.39 Such people deserve the help of zakah more, as the Messenger of God guides us. In another version of the same saying, the Prophet says "The needy person is not one who goes around begging people, who can be satisfied by a bite or two or a date or two. The [true] needy person is one who finds not sufficiency but is not remembered by others, so that they give him, nor does he stand begging people."40 This brings our attention to many individuals and families who have financial difficulties but rarely let them be known by others. Al Hasan al Basri was asked whether a person who owns a house and servant can take zakah. His answer was a affirmative, if the person is in need.41 Muhammad bin al Hasan gives a similar answer when asked about a person who owns land and buildings whose income does not fulfill all his needs, as reported by Ibn Abidin.42

Ushbu masala bo'yicha faqihlarning turli qarashlarini ikki asosiy yo'nalishga guruhlash mumkin. Birinchisi — jamiyatda ma'lum bo'lgan zaruriy ehtiyojlarni qondirish uchun yetarli bo'lgan miqdorni, aniq bir summani belgilamasdan berishdir. Ikkinchisi — aniq bir miqdorni berish bo'lib, uni belgilashda faqihlar o'rtasida ixtilof bor.

The different views of jurists on this issue can be grouped into two major trends. The first is to give as much as is sufficient to satisfy the essential needs commonly known in society, without determining any specific amount, and the second is to give a specific amount in whose determination jurists differ.

Birinchi yo'nalish zakotning matnlari va maqsadlariga ko'proq mos keladi.

The first trend seems to be more consistent with the texts and objectives of zakah.

Ushbu yo'nalishda ikkita asosiy qarash ko'rsatilishi mumkin: birinchisi, hayot davomida zarur ehtiyojlarni qondiradigan narsani berish, ikkinchisi esa faqat bir yil uchun berish.

Two major opinions can be pointed out in this trend, namely, to give what satisfies essential needs for the lifetime, or only for one year.

Bu fikr kambag'allarga kambag'allik darajasidan abadiy chiqarib yuborishga yetarli bo'lgan narsani berishni maqsad qiladi, shunday qilib ular kelajakda zakotga muhtoj bo'lmasliklari uchun. Al-Navaviy "al-Majmu'" kitobida shunday deydi:

This opinion aims at giving the poor what is sufficient to remove them from the poverty level forever, in such a way that they would not need zakah in the future. In al Majmu', al Nawawi says:

Bizning Iroq hamkasblarimiz, shuningdek Xurosondan (hozirgi Eronning shimoli-sharqida joylashgan hudud) ko'plab kishilar, kambag'al va muhtojlarga shunday berish kerak deb hisoblaydilar: ular yoqsillikdan doimiy ravishda chiqib, ehtiyojdan xoli bo'ladigan darajada berilishi lozim. Bu aynan ash-Shofeiyning fikridir. Ular o'z dalillari sifatida Qubaysa ibn al-Mux'ariq al-Hilaliydan rivoyat qilingan hadisni keltiradilar: Allohning Elchisi ﷺ shunday degan: "Gadoylik qilish yoki so'rab olish uch holatdan boshqa hollarda joiz emas: moliyaviy majburiyatni o'z zimmasiga olgan, nizolashayotgan odamlar o'rtasida sulh tuzish uchun mablag' to'lagan kishi, to ehtiyojini qondiradigan miqdorga yetguncha so'rashi mumkin; sog'lig'ini butunlay yo'qotadigan balo-falokatga uchragan kishi, to ehtiyojini qondiradigan miqdorga yetguncha so'rashiga ruxsat etiladi; yoqsillik zarbasiga uchragan va uch nafar oqil qavm-qarindoshi uning haqiqatan ham yoqsillikka duchor bo'lganini tasdiqlagan kishi, to ehtiyojini qondiradigan miqdorga yetguncha so'rashi mumkin. Ey Qubaysa, bu uch holatdan tashqari so'rab olish so'rovchi tomonidan yomondir." Muslim o'zining "Sahih" to'plamida rivoyat qilgan.

Our Iraqi colleagues, along with many from Khurasan [northeast of what is today Iran] believe that the poor and the needy must be given in such a way that they are permanently removed from poverty into sufficiency. This is the very opinion of al Shafi'i. They provide as supportive evidence the saying from Qubaysah bin al Mukhariq al Hilali that the Messenger of God said "Begging [or asking] is not permissible, except for one of three cases, It is lawful for a person who carries a financial charge [in reconciliation of] disputing people, to ask until he obtains sufficiency of sustenance; a person who is struck by a disaster that wipes his health out is permitted to ask until he reaches sufficiency of sustenance, and a person struck by poverty to the extent that three wise clansmen confirm that he is really hit by poverty is permitted to ask until he obtains sufficiency of sustenance. O Qubaysah, any asking beyond these three cases is evil on the part of the person who asks." Reported by Muslim in his correct collection.

Our colleagues argue that asking is permitted by the Messenger of God ﷺ until sufficiency is reached. This means the purpose of the distribution of zakah is to make the poor and needy reach their sufficiency as stated above. A craftsman would be given an amount sufficient to buy tools and equipment that allow him to work and gain his sustenance. This certainly differs according to time, country, and ability of individuals. Some of our colleagues give examples that a person who sells vegetables may be given five or ten dirhams, while a person whose profession is selling jewels would be granted ten thousand dirhams, if he cannot reach sufficiency with less than that amount. People of other professions would be given according to the requirement of their profession. Farmers would be given farming land or portions thereof that would be sufficient to gain them sufficiency of sustenance. As for those who have no craft or ability, they must be given sustenance sufficient for the rest of their lives, regardless of one year limitations.

Bu Molikiylar, hanbaliylarning ko‘pchiligi va boshqa aksar faqihlarning qarashidir.

This is the view of the Malikites, most of the Hanbalites, and most other jurists.

Ular kambag'al va muhtojlarga bir yillik ehtiyojlari to'liq ta'minlanishi kerak, na ko'proq, na kamroq, deb ta'kidlaydilar. Ularning dalili shuki, Payg'ambar ﷺ oilasi uchun bir yillik oziq-ovqatni zaxira qilib qo'yar edi,53 va zakot yillik asosda yig'iladi, shuning uchun uni taqsimlash ham yillik asosda bo'lishi kerak.54

They argue that the poor and needy must be given their sufficiency for one full year, no more and no less, on the grounds that the Prophet used to keep for his family food needed for one year,53 and that zakah is collected on a yearly basis, so its distribution must be on a yearly basis too.54

Bir yillik yetarlilikni biror aniq miqdor bilan belgilab bo‘lmaydi, chunki u sharoitlarga, ehtiyojlarga va oila a’zolarining soniga bog‘liq.55

Sufficiency for one year cannot be determined by any given amount, since it depends on circumstances, needs, and size of family.55

Islam jurisprudence tushunchasida zaruriy ehtiyojlarni qondirish yoki ularning yetarliligi tushunchasini to'liq anglash uchun bir necha nuqtalarni eslatib o'tish lozim. Birinchidan, zaruriy ehtiyojlarga oziq-ovqat, kiyim-kechak va boshpana bilan birga, insonning boshqa muhim tabiiy istaklarini qondirish, ayniqsa jinsiy istakni qondirish ham kiradi. Islom bir tomondan ruhbonlikka ruxsat bermaydi, ikkinchi tomondan esa behayo jinsiy xatti-harakatlarni taqiqlaydi. Islom nikohni moddiy imkoniyati va qobiliyati bo'lgan har bir kishi uchun farz qiladi. Payg'ambar ﷺ shunday deganlar: "Kimning imkoniyati va qobiliyati bor bo'lsa, nikoh qilsin, chunki bu nigohni pastga tushirishga va iffatni saqlashga yordam beradi."56

In order to fully understand the concept of sufficiency or satisfaction of essential needs as used in Islamic jurisprudence, we must mention several points. First, essential needs include, in addition to food, clothes, and shelter, the fulfillment of other essential human drives, especially the sexual drive. Islam, on one hand, does not allow celibacy, and on the other hand forbids wanton sexual practices. Islam ordains marriage for everyone who can afford it, as the Prophet says "He who has the means and ability must get married, because this helps one lower one's gaze and guard one's modesty."56

Shunga ko'ra, Shariat ayol olishni xohlaydigan, ammo zarur moliyaviy imkoniyatga ega bo'lmagan kishilarga yordam berishi kutiladi. Olimlarning ta'kidlashicha, turmush qurishga muhtoj va hali juftiga ega bo'lmagan kishilar uchun nikoh xarajatlari yetarlilik darajasiga kiritiladi.57

Consequently, Shari'ah is expected to help those who want to be married but do not have the necessary financial means. Scholars argue that marriage expenses are included in the level of sufficiency for those who have no spouses and need to get married.57

Ba'zi olimlar shu darajaga borib, agar erkak bitta xotin bilan qanoatlanmasa, ikkinchi xotinga uylanish xarajati ham uning yetarlilik (qodirlik) darajasiga kiradi, deb faraz qiladilar.58

Some scholars go as far as assuming that, for a man who is not satisfied with one wife, the cost of marrying a second wife is also part of his level of sufficiency.58

'Umar bin 'Abd al-'Aziz, odatda Oqil Xalifalarning beshinchisi deb ataladi, muhtojlarni, qarzga botgan kishilarni va nikoh qilishni istagan kishilarni izlab topishni buyurdi, ularga Musulmon davlatining xazinasidan yordam berish uchun.59

Ushbu ikki qarashni solishtirganda shuni e'tiborga olish kerakki, ular bir-birini istisno qilmaydi. Ularning har biri o'z o'rnida qo'llanilganda eng yaxshi bo'lishi mumkin.

In comparing these two views, one must note that they are not exclusive. Each of them may be the best when applied in the proper arena.

Kambag'al va muhtojlarni ikki toifaga bo'lish mumkin. Birinchisi — mehnat qilib rizq topa oladigan kambag'al va muhtojlar, masalan, hunarmandlar va har qanday savdo-sotiqni bilgan, lekin uni amalga oshirish uchun mablag' yoki asbob-uskuna kerak bo'lganlar. Ularga umr bo'yi o'z rizqlarini topishlariga imkon beradigan darajada zarur narsalarni berish vojib bo'ladi, shunda ular zakot oluvchilar ro'yxatida qolmaydilar. Ikkinchisi — jismoniy nuqsoni tufayli, masalan, keksalar, yoki ijtimoiy nuqsoni tufayli, masalan, bolalarini boqayotgan beva ayollar kabi, topa olmaydiganlar. Ularga bir yillik ta'minot berilishi mumkin, agar bu har yili takrorlansa. Hatto yillik to'lovlar o'rniga oylik to'lovlar berish ma'qulroq bo'lishi ham mumkin.

The poor and the needy may be classified into two subcategories. First are the poor and needy who can work and earn sustenance, such as craftsman and those who know any kind of business that needs capital or equipment for its practice. It is obligated to give them what they need in order to enable them to earn their sustenance for the rest of their lives, so that they are no longer on the list of zakah recipients. Second, there are those who are incapable of earning because of a physical handicap, like the elderly, or social handicap, like widows who are raising children. They may be given sufficiency for one year, provided that it is repeated every year. It may even be advisable to give them monthly payments instead of yearly payments.

Qiziq narsa shundaki, men faqir va muhtojlarning kichik toifalari o'rtasidagi bu farqni ajratganimdan keyin, o'zimdan oldin ham ba'zi hanbaliy olimlar shunga o'xshash fikrga kelganini bildim. "G'oyat al-muntaho" ning sharhlovchisi Ahmad ibn Hanbalning, ijara yoki daromadi shaxsning hayotiga yetarli bo'lmagan ko'chmas mulkka ega kishi haqidagi fikrini keltirgandan so'ng shunday yozadi: "Bunday shaxsga zakotdan o'z ehtiyoji yetadigan miqdor berilishi haqli, masalan, asbob-uskuna sotib olish uchun kerak bo'lgan miqdor yoki, agar u tadbirkor bo'lsa, kerakli sarmoya. Boshqa turdagi faqir va muhtojlarga esa bir yilga yetadigan miqdor berilishi kerak, chunki zakot har yili takrorlanadi."67

It is interesting to note that after I made this distinction of the sub-categories of the poor and needy, I discovered that I was preceded by some Hanbalite scholars. The commentator on Ghayat al Muntaha, after mentioning the opinion of Ahmad on the case of a person who owns real estate which yields returns that are not sufficient for the person's living, writes, "Such a person has the right to be given his sufficiency from zakah, such as an amount needed to buy equipment, or needed capital, if the person is a businessman. On the other hand, other kinds of the poor and needy should be given what suffices them for one year, since zakah is repeated every year."67

Abu Hanifa va uning shogirdlari har bir kambag'al yoki muhtojga ikki yuz dirhamdan ortiq berilmasligini ta'kidlaydilar. Boshqalar esa eng ko'pi ellik dirham berilishi mumkin, deb hukm qiladilar; yana boshqalari bir kunlik ovqat berilishi kerak, deb hisoblaydilar. Ibn Hazm bu fikrlarni rad etadi, chunki "zakot to'lovi juda katta yoki juda kichik bo'lishi mumkin, hech qanday chegarasiz, chunki na Qur'on, na Sunnat biror chegarani majburiy qilmaydi".68

Abu Hanifah and his disciples argue that no more than two hundred dirhams per person can be given to any poor or needy individual. Others decide a maximum of fifty dirhams can be given; yet others argue that food for one day is to be given. Ibn Hazm rejects these opinions because "payment of zakah may be very large or very small, without any limitation, since both Qur'an and Sunnah do not obligate any limit."68

G'azzoliy o'zining "Ihyo" asarida bir yillik to'liq ehtiyojni beradigan miqdorni tanlaydi va bu fikrni shunga asoslaydi: Payg'ambar ﷺ o'z oilasi uchun bir yillik oziq-ovqatni zaxirada saqlar edilar.69 Bundan tashqari, bir yil inson ehtiyojlarini belgilash uchun maqbul muddatdir. G'azzoliy yana shunday deydi:

In his al Ihya' al Ghazali selects giving what is sufficient for one full year and argues that this has its origin in the fact that the Messenger (p) used to keep food sufficient for one year for his own family.69 Moreover, one year is a reasonable span of time for estimating the needs of the person. Al Ghazali adds:

Turli ulamolar zakot qancha berilishi kerakligi haqida turlicha fikrda. Ba'zi olimlar, bu miqdor bir kecha-kunduzlik ta'minot bo'lishi kerak, deydilar va buni Sahl ibn al-Hanzaliyadan rivoyat qilingan hadis bilan dalillaydilar: Nabiy ﷺ boylarga gado'chilikni man qildilar, shunda undan "boylik nima?" deb so'raldi va u: "Tushlik va kechki ovqat", dedi. 70 Boshqalar esa, to'lov nisob bilan belgilangan boylik chegarasigacha bo'lishi kerak, deb ta'kidlaydilar, chunki Alloh zakotni faqat boylarga farz qilgan. Bu olimlar yana qo'shadilarki, kambag'al kishi zakotdan oila a'zosining har biri uchun nisobga teng miqdorni olishi mumkin. Yana boshqa faqihlar boylikni ellik dirham yoki unga teng oltin miqdori deb belgilaydilar, Ibn Mas'uddan rivoyat qilingan hadisga tayanib: Rasululloh ﷺ dedilar: "Boylikka ega bo'lganicha gado'chilik qilgan kishi Qiyomat kuni yuzida tirnalish izlari bilan keladi." Nabiy ﷺ dan: "Boylik nima?" deb so'raldi. U: "Ellik dirham yoki unga teng oltin", deb javob berdi. 71 Ta'kidlanadiki, bu rivoyatning zanjiri yetarlicha kuchli emas.

There are different opinions as to how much should be given. Some scholars say as little as sustenance for one day and night, arguing that this is indicated by the saying reported from Sahl bin al Hanzaliyah that the Prophet (p) prevented begging for the rich, whereupon he was asked what was richness, and answered "Dinner and supper.70 Others argue that payment must be up to the limit of richness, as determined by nisab, since God obligates zakah on the rich only. These scholars add that the poor may take from zakah an amount equal to nisab for each person in the family. Yet other jurists determine richness at fifty dirhams or its equivalent in gold, on the grounds of the saying reported from Ibn Mas'ud that the Messenger (p) said, "He who begs while he has what makes him rich will appear on the Day of Judgement with cuts on his face." The Prophet was asked, "What is richness?" He answered, "Fifty dirhams or its equivalent in gold."71 It is argued that the chain is not strong enough.

Boshqalar esa Nisob faqat qirq dirham ekanini aytadilar, bu ʿAto'dan rivoyat qilinadi.

Abu 'Ubaid, Abu Talhah'ning bog'ini Hasan va Abu Qatadaga berishi haqidagi hikoyani zikr qilgach, shunday so'raydi: bunday bog'ning qiymati qancha bo'lar edi? Ayniqsa, Abu Talhah o'z sadaqasini yashirishga harakat qilgani, ya'ni uning ulkanligi sababli kimdir bu ishini riyokorlik deb o'ylashidan qo'rqqani qo'shib aytilsa-chi? Abu 'Ubaid qo'shimcha qiladi: "Bu sadaqa ixtiyoriy bo'lsa ham, unga tegishli hukm zakot farziga ham tegishlidir. Chunki zakotning daromadidan katta miqdorni olish harom bo'lsa, ixtiyoriy sadaqadan katta miqdorni olish yanada harom bo'ladi; agar sadaqa sifatida shuncha miqdorni olish halol bo'lsa, farz zakot shaklida shuncha miqdorni olish ham shunchalik halol bo'lishi kerak."73 So'ngra Abu 'Ubaid bu bobda ilgari zikr qilingan 'Umar, 'Ato' va boshqalarning so'zlarini keltiradi. Keyin shunday deydi: "Barcha rivoyatlar va dalillar shuni ko'rsatadiki, kambag'al va muhtojlarga beriladigan narsaning chegarasi yo'q. Aksincha, tarqatuvchilar qarorlarini xolislik va shaxsiy xohishsiz qabul qilsalar, ko'proq berish afzaldir. Boy kishi solih bir oilaning turar joyga muhtojligini ko'rib, o'sha oila uchun uy sotib olsa va ularga munosib uy berish maqsadida zakotidan katta miqdor to'lasa, u nafaqat zakotini ado etgan bo'ladi, balki Allohning rizosini keltiradigan eng yaxshi ishni qilgan bo'ladi. Xuddi shunday, zulm ostidagi qulni ozod qilgan boy kishi uchun ham hukm shudir, garchi u bir yo'la katta summa to'lashi kerak bo'lsa ham."74

After mentioning the story of Abu Talhah's giving of the orchard to Hasan and Abu Qatadah, Abu 'Ubaid asks how much the value of such an orchard would be, especially if it is added that Abu Talhah tried to hide his charity out of fear that somebody might think of his action as showing off on his part, because it was big. Abu 'Ubaid adds "although this charity was only voluntary, what applies to it applies to the obligation of zakah, since if it were forbidden to take big amounts from the proceeds of zakah, it would be more forbidden to take big amounts from voluntary charity, and if it is lawful to take that much in charity, it should be as lawful to take that much in the form of obligatory zakah."73 Abu 'Ubaid goes on to mention the statements of 'Umar, 'Ata', and others, referred to earlier in this chapter, then says, "All narrations and evidence indicate that what is given to the poor and needy has no limit. Rather, it is preferred that more be given, as long as the distributors make their decisions without bias or personal preferences. A rich man who sees that a righteous family is in need of a residence and buys that residence for them, paying a big amount in order to provide that family with a decent home out of his zakah, would not only be performing his zakah, but also doing the best that would please God. The same applies to a rich man who liberates a slave who is under oppression, although he may have to pay a big lump sum."74

Yuqoridagi muhokama shuni ko'rsatadiki, zakot taqsimotining maqsadi munosib va loyiq turmush darajasini ta'minlash hamda musulmonlarning qashshoqlik darajasidan yuqorida turishiga yordam berishdir. Bunday darajaning eng kam chegarasi, Ibn Hazm, an-Nawaviy va boshqa ko'plab ulamolar aytganidek, muносib oziq-ovqat, kiyim-kechak va boshpanani ta'minlashdir.

The preceding discussion shows that the objective of zakah distribution is to realize an adequate and suitable standard of living and to help Muslims stay above the poverty level. The minimum of such standards is the provision of reasonable food, clothing, and shelter, as stated by Ibn Hazm, al Nawawi, and many others.

An-Nawaviy shunday deydi: «Bizning shofiiy mazhabdoshlarimizning qarashiga ko‘ra, e'tibor oziq-ovqat, kiyim-kechak, turar joy va boshqa ehtiyojlarga qaratiladi. Bu me'yor kambag‘al kishi va uning oila a'zolarining hammasi uchun munosib, ammo isrof bo‘lmagan darajada bo‘lishi kerak».75

Al Nawawi says, "According to the view of our colleagues in the Shafi'i school, the consideration is for food, clothes, shelter and other needs, at a standard that is suitable but not extravagant for the poor person and all members of his family."75

Zamonaviy atamalardan foydalanib aytilganda, boshqa ehtiyojlar qatoriga ta'lim, sog'liqni saqlash va boshqa ijtimoiy zarur narsalar kiradi, ularni faqat vaqt va joy belgilaydi; barcha holatlarga qo'llanadigan mutlaq ta'rif berib bo'lmaydi.

Using contemporary terms, the other needs must include education, health care, and other social necessities that can only be determined by time and locale; no absolute definition can be applied to all cases.

Shuni ta'kidlash lozimki, yuqoridagi muhokama zakotni kambag'allarga muntazam va uzluksiz yordam sifatida ko'rishga olib keladi. Bu yordam yangi kambag'allashgan kishilarga, shuningdek nogironlar va nochor kishilarga beriladi: kambag'allikdan chiqarilishi kerak bo'lganlarga ularning ehtiyojini qondiradigan narsa beriladi, ishlay olmaydiganlarga esa ma'lum muddatlarda muntazam yordam ko'rsatiladi. Endi zakotning taqsimlanishiga oid bir voqeaga, ya'ni Umar davridagi holatga nazar tashlaylik. Umar tushlik vaqtida daraxt soyasida uxlab yotgan edi. Bir badaviy ayol kelib atrofga qaradi, so'ngra unga yaqinlashdi. U dedi: "Men muhtoj ayolman, bolalarim bor. Mo'minlarning amiri Umar mahallamizga zakot yig'ish uchun Muhammad ibn Maslamani yuborgan edi, lekin u bizga hech narsa bermadi. Iltimos, biz nomidan unga gapirib qo'ysangiz?" Umar xizmatkori Yarfaga: "Menga Muhammad ibn Maslamani olib kel", dedi. Ayol kimga gapirayotganini bilmas edi, shuning uchun dedi: "Yaxshisi, siz men bilan Muhammad ibn Maslamaning oldiga borsangiz, ko'proq foyda bo'lardi." Umar: "Xudo xohlasa, u keladi", dedi. Shunda Yarfa Muhammad bilan birga Umarning oldiga keldi va: "Assalomu alaykum, ey mo'minlarning amiri..." dedi. Ayol xalifaga murojaat qilganini bilgach, uyalib ketdi. Umar dedi: "Xudo haqqi, men har doim sizlar orasidagi eng yaxshilarni amaldor qilib tayinlaganman. Xudo bu ayol haqida so'raganda, biz unga nima deb javob beramiz?" Muhammadning ko'zlari yoshga to'ldi. Umar davom etdi: "Xudo bizga Payg'ambarini yubordi, biz unga ishondik va ergashdik, u esa Xudo unga buyurgan ishni qilardi. U sadaqani haqdor muhtojlarga taqsimlardi, to Xudo uning joniga ega bo'lguncha. Keyin Xudo bizga hukmdor qilib Abu Bakrni berdi, u ham Rasulning yo'lini tutdi, to vafot etguncha. So'ngra Xudo meni hukmdor qildi, men sizlar orasidan eng yaxshilarni o'z amaldorlarim qilib tayinlashga harakat qildim. Keyingi safar o'sha yerga borganingizda, unga o'tgan yil va undan oldingi yilning sadaqasini bering. Sizlarga yana yuborishni xohlaymanmi-yo'qmi, hatto o'zim ham bilmayman." Keyin Umar bir tuya so'radi va uni ayolga un va moy bilan birga berishni buyurdi hamda ayolga murojaat qilib dedi: "Buni olib, Xaybarda bizni kutib tur, chunki biz o'sha tomonga ketyapmiz." Ayol Xaybarda unga yetib kelganida, u yana ikkita tuya berdi va dedi: "Muhammad ibn Maslama sizga yetib kelguncha bu sizga yetarli bo'lishi mumkin. Men unga buyurdim, u sizga o'tgan yil va undan oldingi yildagi haqingizni beradi."76

It is essential to observe that the preceding discussion leads to the view of zakah as regular and continuous relief to the poor, whether newly impoverished or disabled and handicapped, whereby people who need to be removed from poverty are given what satisfies their needs, while people who cannot earn are given regular relief at certain intervals. Let us look at an incident from the time of 'Umar, which provides insight into the distribution of zakah. 'Umar was napping at midday in the shade of a tree. A bedouin woman came and looked around, then approached him. She said, "I am a needy woman and I have children, 'Umar, the Prince of the Believers, sent Muhammad bin Maslamah to distribute zakah in our area, but he did not give us any. Would you please talk to him on our behalf?" 'Umar told his servant Yarfa' "Bring me Muhammad bin Maslamah." The woman, not knowing to whom she was talking, said, "It would be more helpful if you went with me to Muhammad bin Maslamah." 'Umar said,. "He will come, God willing." Then Yarfa' came with Muhammad to 'Umar, and said, "Peace be upon you, O Prince of Believers . . . ." The woman felt embarassed upon discovering she had been addressing the Caliph. 'Umar said, "By God, I have always selected the best of you as officers. What will we answer God when He asks about this lady?" The eyes of Muhammad were filled with tears, and 'Umar continued, "God sent to us His Prophet, and we believed and followed him as he was doing what God ordained him to do. He distributed the sadaqah to its deservants among needy people until God took his soul; then God gave us Abu Bakr as a ruler, who followed the tradition of the Messenger until he died. Then God made me ruler, and I did my best to select the best of you as my officers. When you go next time to her area, give her the sadaqah of last year and the year before. I don't even know whether I want to send you any more." Then 'Umar asked for a camel to give her along with some flour and oil, and addressed the woman, "Take these and meet us in Khaibar, for we are heading there." When the woman met him in Khaibar, he gave her two more camels, saying, "This might sustain you until Muhammad bin Maslamah reaches you. I have ordered him to give you your right from last year and the year before it."76