Zakot yig'ish va taqsimlash ishida ishlaydigan xodimlar zakot oluvchilarning uchinchi toifasidir. Ular zakot oluvchilar qatoriga kiritilgan, toki ular o'z manfaatlari uchun zakot to'lovchilarning zimmasiga qo'shimcha majburiyatlar yuklashga urinmasinlar. Bu zakot institutining mustaqilligini ta'kidlaydi. Qur'onda bu toifaning zakotning asosiy maqsadli oluvchilari bo'lgan kambag'allar va muhtojlardan darhol keyin zikr etilishi o'zi zakot yig'ish va taqsimlashning maosh oladigan xodimlardan iborat tashkilot vazifalari ekanligining aniq dalilidir. Bu zakot har bir shaxsning alohida amali yoki biror diniy tashkilot faoliyati emas, balki Islom davlatining ijtimoiy tuzilmasining bir qismidir.

Workers in the collection and distribution of zakah are the third category of zakah recipients. They are made recipients in order to avoid any possible attempt on their part to impose additional duties on zakah payers for their own benefit. This emphasizes the autonomy of the zakah institution. The very mention of this category in the Qur'an immediately after the poor and the needy, who are the major targets of zakah, is itself a claer indication that zakah collection and distribution are functions of an organization of paid employees. It is part of the social structure of the Islamic state and not an individual practice or an activity of a certain religious body.l

Fuqaho aytadilarki, Islom davlati zakot yig'uvchilar va uni taqsimlovchilarni tayinlashi shart. Payg'ambar ﷺ va u zotning xalifalari ham bu vazifalarga amaldorlarni tayinlashgan. Masalan, al-Buxoriy va Muslim rivoyat qilishicha, Abu Hurayra aytadi: Xudoning Elchisi ﷺ 'Umar ibn al-Xattobni sadaqaga tayinlagan. Shuningdek, al-Buxoriy va Muslim Sahl ibn Sa'ddan rivoyat qilishicha, Payg'ambar ﷺ Ibn al-Lutbiyyani sadaqaga tayinlagan. Bunday tayinlashlarga oid boshqa ko'plab hadislar ham mavjud. Doimo shunday odamlar bo'ladiki, ularning mol-mulki bor, lekin qancha to'lashlari kerakligini bilmaydi, yana shunday odamlar bo'ladiki, qancha to'lash kerakligini biladi, lekin xasislikka moyil bo'ladi. Shu sababli ham ma'lumot berish va yig'ish uchun amaldorlar zarur. Davlat hosil yig'im-terim vaqtida dehqonlarning oldiga amaldorlar yuborishi va boshqa zakot to'lovchilar zakot yig'uvchi amaldorlar qachon kutilishini bilishlari uchun zakot to'lash oylarini belgilashi lozim.3

Jurists say that the Islamic state is required to appoint collectors and distributors of zakah. The Prophet (p) and his successors used to assign officers to these duties. For example, Abu Hurairah is reported by al Bukhari and Muslim to say that the Messenger of God (p) assigned 'Umar bin al Khattab to sadaqah. It is also reported by al Bukhari and Muslim from Sahl bin Sa'd that the Prophet (p) appointed Ibn al Lutbyyah to the sadaqah. There are many other sayings that refer to such appointments. It is to be expected that there will always be people who have wealth but do not know how much they are required to pay, and people who know what to pay, but have a tendency to be miserly; officers are thus needed for both information and collection.2 The state must send officers at the time of harvest to farmers, and must establish zakah payment months so that other payers know when collection officers are expected.3

1. Yig'ish bo'limi 2. Taqsimlash bo'limi Zakot tashkilotidagi ishlar yig'ish, hisob-kitob yuritish, ma'lumot to'plash va taqsimlashni o'z ichiga oladi. Bularni zakot bilan bevosita bog'liq ikki asosiy vazifaga ajratish mumkin: yig'ish vazifasi va taqsimlash vazifasi.

1. Collection Department 2. Distribution Department Jobs in the zakah organization include collecting, keeping records, gathering information, and distribution. This can be classified into two major functions directly related to zakah: the collection function and the distribution function.

Yig'ish vazifasi soliq xodimlarining vazifasiga o'xshaydi. U albatta zakot to'lovchilar va ularning zakot solinadigan mollari haqidagi statistik ma'lumotlarni to'plashni, zakotning o'zini pul yoki natura shaklida yig'ishni hamda to'lovlarni tegishli omborxonalarda saqlashni o'z ichiga oladi. Bu vazifani bir necha bo'limga bo'lish mumkin:

The collection function is similar to that of taxation officers. It certainly includes gathering statistics of zakah payers and their zakatable items, the actual collection of zakah, in money or in kind, and keeping payments in suitable storage facilities. One can divide this function into several sections:

A. Rikaz va minerallar.

A. Rikaz and minerals.

B. Donalar va mevalar.

B. Grains and fruits.

Chorva mollari.

C. Livestock.

D. Pul va biznes aktivlari.

D. Money and business assets.

Zakotni taqsimlashga kelsak, uning ko'plab faoliyatlari zamonaviy davlatdagi ijtimoiy sug'urta yoki ijtimoiy ta'minot bo'limlarining faoliyatiga o'xshaydi. Bu bo'limdagi xodimlar haqdorlarni izlab topish, ularning ehtiyoj darajasini aniqlash va taqsimlangan zakotning ularga tezda yetib borishini ta'minlash uchun barcha kuch-g'ayratlarini sarflashga o'rgatilishi kerak. An-Nawawiy shunday deydi: "Davlat va zakot taqsimlovchi xodimlar haqdorlarning ro'yxatini, ularning sonini va har birining ehtiyojlarini yuritib borishlari kerak, shunda ularning haqqi bo'lgan zakot tezda ularga yetib boradi, ayniqsa yig'ilgan ba'zi mollar tez buziladigan bo'lishi mumkin bo'lgani uchun."4

As for the distribution of zakah, many of its activities are similar to the activities of social insurance or welfare departments in modern state. Workers in this section must be trained to exert their best efforts to seek out deservants, discover the degree of their need, and assure that the distributed zakah reaches them quickly. Al Nawawi says "The state and its zakah distribution officers should keep records of deservants, their number, and their individual needs, so that their due zakah can reach them quickly, especially since some collected items may be perishable."4

Zakot taqsimoti bilan shug'ullanuvchi idoralar zakotni haqiqatan ham loyiq kishilarga berilishiga va barcha haqdorlarga adolat bilan ulushlarining berilishiga o'z kuchlarini to'liq sarflashlari kerak. Fuqaholar mavjud hadislardan chiqarilgan ba'zi eslatmalar va qoidalar bu borada yordam beradi:

Departments charged with the distribution of zakah must do their utmost to be sure that recipients truly deserve zakah, and that all deservants are given fairly. A few notes and regulations deduced by jurists from the available sayings are of help in this regard:

A. Kambag'al va muhtoj haqdorlarda to'liq ta'minot uchun yetarli mol-mulk yoki daromad bo'lmasligi kerak. Layoqatsizlik shart emas, chunki daromad topuvchi kishi ish topa olmasligi mumkin va o'z ehtiyojidan kam topadigan kishi ehtiyojlarini qondirish uchun yordamga loyiqdir.

A. Poor and needy deservants must not have wealth or income sufficient for their complete sustenance. Incapability is not a condition, since an earner may not find a job, and a person who earns less than what he or she needs deserves help to satisfy his or her needs.

B. Ish shaxsga yetarli va mos bo‘lishi kerak. Masalan, olim yoki professor qo‘l mehnati bilan shug‘ullanishga majbur emas. Bunday kishilarga, to‘g‘ri ish topmaguncha, zakot olish halol bo‘ladi.

B. Work is to be sufficient and suitable for the person. For example, a scholar or professor is not obligated to work as a manual laborer. Zakah is lawful for such persons until they find a suitable job.

C. Agar kishi topishi mumkin bo'lsa-da, to'liq vaqtli talaba bo'lsa (ya'ni, agar u daromadli ish olsa, ta'lim olishni to'xtatishi kerak bo'lsa), u zakot oluvchilar sirasiga kiradi. Bu kishi o'zining ilmi bilan musulmonlarga foyda keltirishi mumkin. Ilmning biror sohasida yutuq qilishi kutilmaydigan va ishlab, daromad topa oladigan kishi esa, hatto maktabda yashasa ham, zakot olishga haqli emas.

C. A person who can earn but is a full-time student (i.e. if he or she were to take an earning job, they must quit seeking education) is eligible for zakah. This person can benefit Muslims by his or her knowledge. A person who is not expected to achieve in a branch of knowledge and can work and earn is not eligible for zakah, even if he or she resides at school.

D. Mulkiga ega bo'lgan, ammo daromadi ehtiyojidan kam bo'lgan kishi faqir hisoblanadi. Unga zakotdan ehtiyojini qoplaydigan miqdorda berilishi kerak. Talaba yoki o'qituvchi, kitoblari o'z faoliyati uchun zarur ekan, ularni sotishga majbur emas.

D. A person who owns real estate whose income is below the person's needs is counted poor. He or she should be given from zakah the amount needed to supplement the person's income. A student or teacher is not required to sell his or her books as long as they are needed for his/her performance.

1. Musulmon bo‘lish shart, chunki zakot ishida ishlash musulmonlarning jamoat nazorati [wilayah]ning bir shaklidir. Jamoat nazorati bo‘lgan barcha lavozimlarda musulmon bo‘lish talab qilinadi.

1. Being Muslim is required, since working in zakah is a form of public control [wilayah] of Muslims. In all positions of public control, being Muslim is a requirement.

Zakat bilan bevosita bog‘liq bo‘lmagan, lekin ba’zi ishlar, masalan qo‘riqchilar va haydovchilar, ushbu shartdan ozod qilinadi. Ahmadning rivoyat qilinishicha, u zakat ishlarida g‘ayrimusulmonlarga ruxsat bergan, chunki “zakat xodimlari” degan atama umumiy bo‘lib, faqat musulmonlar bilan cheklanmaydi; bundan tashqari, xodimlarga to‘lanadigan narsa faqat ularning mehnati uchun haqdir.7

Certain jobs not directly related to the collection and distribution of zakah are exempt from this condition, such as guards and drivers. Ahmad is reported to permit non- Muslims in zakah jobs because the term "workers of zakah" is general and not limited to Muslims; additionally, what is paid to workers is only compensation for their work.7

Biroq, Ahmad ning bu xayrixoh pozitsiyasiga qaramay, Islomning bu muhim farzini ado etuvchilarning musulmon bo‘lishi afzalroqdir. Ibn Qudama aytadi: "Chunki bu vazifalar halollikni talab qiladi va musulmonlar ustidan ma’lum nazoratni o‘z ichiga oladi, shuning uchun musulmon bo‘lish sharti albatta bajarilishi kerak, ayniqsa zakotga ishonmaydigan kishilarga uni ado etish ishonib topshirilishi mantiqqa zid. Bundan tashqari, Qur’onda kofirlar ishonchsiz deb ta’riflangan va ‘Umar aytgan: ‘Ularni sirdosh qilib olmanglar, chunki Alloh ularni xoin deb atagan’." ‘Umar Abu Muso tomonidan nasroniyni kotib etib tayinlanishini qoralagan. Zakot Islomning ustunlaridan biri sifatida ro‘yxatga olishdan ko‘ra muhimroqdir.8

However, although this is a gracious position of Ahmad, it is still preferred that 'those who implement this critical obligation of Islam be Muslims. Ibn Qudamah says, "because these jobs require honesty and entail some control over Muslims, the condition of being Muslim must be fulfilled, especially since it is unreasonable that people who do not believe in zakah be entrusted to implement it. Moreover, disbelievers are described in the Qur'an as not trustworthy and 'Umar said, 'Do not take them as confidantes, since God labels them traitors." 'Umar condemned the appointment of a Christian as registrar by Abu Musa. Zakah as a pillar of Islam, is more important than registration."8

2. Nomzod aqlli bo‘lishi va balog‘at yoshiga yetgan bo‘lishi kerak, ya’ni shariat hukmlari unga taalluqli bo‘lishi lozim.

Zakat idorasi xodimlariga o'z mehnatlarining bozor qiymatiga teng maosh to'lanadi. Imom Shofe'iy, uning fikricha, zakat tushumlarining umumiy miqdori sakkiz toifa oluvchi o'rtasida teng taqsimlanishi kerak, degan qarashiga asoslanib, xodimlarga beriladigan umumiy haqning zakat tushumlarining umumiy miqdoridan sakkizdan bir qismidan oshmasligi kerak, degan taklifni bergani rivoyat qilinadi. Ko'pchilik bunday cheklovni qabul qilmaydi. Shofe'iy mazhabidagi qarashning xarajatlarni yig'ish miqdorini cheklash afzalligiga ega ekanligini taxmin qilish mumkin.

Workers of the zakah agency are paid salaries equal to the market value of their labor. Al Shafi'i is reported to have suggested that total compensation for workers must not exceed one-eighth of the total proceeds of zakah, based on his opinion that total proceeds must be divided equally among the eight recipient categories. The majority does not accept such limitation. One may suggest that the Shafi'ite opinion has the merit of restricting the cost of collection.

Zakot tashkiloti xodimi kambag'al bo'lishi shart emas, u o'z mehnati uchun haq olishi mumkin. Abu Dovud rivoyat qiladi, Payg'ambar ﷺ aytdilar: "Sadaqa ushbu besh kishidan boshqa hech bir boy kishiga halol emas: Alloh yo'lidagi jangchi, zakot ishlarida ishlaydigan xodim, qarzlar og'irligi ostidagi kishi, zakot molini oluvchidan sotib olgan kishi va zakot sifatida olgan narsasini muhtoj kishidan sovg'a sifatida olgan kishi."18

A worker in the zakah organization need not be poor in order to receive compensation for his or her labor. Abu Daud reports that the Prophet (p) says "The sadaqah is not lawful to any rich person, except these five: A fighter for the sake of God, a worker on zakah, a person under the burden of liabilities, a person who buys a zakah item from a recipient, and a person given a gift by a needy person who received this gift as zakah."18

Payg'ambar zakot mablag'larini himoya qilishda juda qat'iy bo'lgan va hech kimga, qanday nom bilan bo'lmasin, ularni olishga haqqi bo'lmaganlarga ruxsat bermagan. 'Adiy ibn 'Umayra rivoyat qiladi: "Men Alloh Elchisi ﷺ ning shunday deganini eshitdim: "Kim biror yig'im ishiga tayinlansa-yu, bizdan hatto bir igna yoki undan ko'proq narsani yashirsa, bu xiyonatdir va u qiyomat kuni o'zi xiyonat qilgan narsani ko'tarib keladi"". Ansorlardan bir qora tanli kishi - uni hozir ham ko'z oldimda ko'ra olaman - o'rnidan turib dedi: "Ey Alloh Elchisi ﷺ, sizning bergan vazifangizdan iste'fo beraman". Payg'ambar ﷺ: "Nega?" deb so'radi. U kishi javob berdi: "Men sizning (falon-falon narsani) aytganingizni eshitdim". Payg'ambar ﷺ davom etdi: "Men endi aytaman: kimni biror vazifaga tayinlasak, u yig'gan barcha narsasini, kichigi ham, kattasi ham, olib kelishi kerak. Shundan keyin biz unga bergan narsani olsin, bermagan narsamizga esa tegmasin". Abu Dovud va boshqalar rivoyat qilgan. Boshqa bir hadisda Abu Rofi' aytadi: u Payg'ambar ﷺ bilan birga al-Baqi' (qabriston) yonidan o'tayotgan edi. Payg'ambar ﷺ dedi: "Voy sizga, voy sizga!" Abu Rofi' aytadi: "Men hayratda qolib, orqaga chekindim, u meni nazarda tutyapti deb qo'rqdim". Payg'ambar ﷺ: "Nima bo'ldi? Yur", dedi. Men so'radim: "Men biror yomon ish qildimmi?" U esa: "Nega bunday so'rayapsan?" dedi. Men javob berdim: "Siz menga 'voy sizga' dediz". Payg'ambar ﷺ dedi: "Yo'q, sizga emas, qabrdagi odamga. Men uni falon yerdan zakot yig'ishga yubordim, u esa bir namira (junli maxsus kiyim) ni o'g'irladi. U o'sha kiyimning do'zaxdagi bir nusxasini kiygan". Nasoiy va Ibn Xuzayma o'zining sahih to'plamida rivoyat qilgan. 'Ubada ibn as-Somitdan rivoyat qilinadi: Alloh Elchisi ﷺ uni sadaqa (zakot) yig'ishga tayinladi va unga dedi: "Ey Abu-l-Validiy, Allohdan qo'rqing. Qiyomat kuni xiyonat bilan ovozi chiqadigan tuya, ma'raydigan sigir yoki mahmaladigan qo'y ko'tarib kelmang". 'Ubada dedi: "Ey Alloh Elchisi ﷺ, bunday bo'lishi mumkinmi?" U javob berdi: "Ha, joni qo'lida bo'lgan Zot nomi bilan qasam ichaman". "Ubada dedi: "Sizni haqiqat bilan yuborgan Zotning nomi bilan qasam ichaman, men sizning hech qanday vazifaga tayinlanishingizni qabul qilmayman." Buni at-Tabaroniy "al-Mu'jam al-Kabir" kitobida sahih isnod bilan rivoyat qilgan. Ubada – buyuk va mashhur sahoba – shunday javob bergan, chunki u o'zini xavfsiz tomonda bo'lishni xohlagan.

Zakot yig'uvchi xodimlar yig'gan va zakot fondiga kiritgan barcha narsani e'lon qilishlari shart bo'lgani kabi, ular zakot to'lovchilardan sovg'a qabul qilishlari ham man etiladi. Har qanday bunday sovg'a poraga hisoblanadi, chunki u hisoblangan zakot miqdoriga ta'sir qilishi mumkin va bu huquqdor shaxslar hisobidan amalga oshadi.

In as much as officers are required to declare everything they collect and put in the zakah fund, they are forbidden to accept gifts from zakah payers. Any such gift is considered a bribe, because it may influence the estimation of zakah due, at the expense of deservants.

Abu Hamid as-Sa'idiy rivoyat qiladi: Payg'ambar (ﷺ) Azd qabilasidan Ibn al-Lutbiyya ismli kishini sadaqa yig'ish uchun tayinladi. U qaytib kelganida dedi: "Bu sizniki, bu esa menga sovg'a qilib berilgan." Allohning Elchisi (ﷺ) o'rnidan turib, Allohga hamd va sanolar aytdi, so'ngra dedi: "Men sizlardan birovni Alloh menga hokimiyat bergan ishga tayinladim. U esa kelib: «Bu sizniki, bu esa menga sovg'a qilib berilgan», deydi. Agar u samimiy ravishda shunday deb o'ylasa (ya'ni, bu ularning beg'araz sovg'asi ekanini bilsa), nega otasi va onasining uyida o'tirib, sovg'asi o'ziga keltirilishini kutmaydi?! Alloh haqqi, sizlardan birortangiz haqqi bo'lmagan narsani olsa, Qiyomat kuni Alloh huzuriga o'sha narsani ko'tarib boradi. Qiyomat kuni birortangizni ma'ro qilayotgan tuyani, ma'laган sigirni yoki manrayotgan qo'yni ko'tarib kelganini ko'rmayin." So'ng ikki qo'lini shunchalik baland ko'tardiki, qo'ltig'ining oqligi ko'rindi va dedi: "Ey Rabbim, (xabarni) yetkazdimmi?" Buni al-Buxoriy, Muslim va Abu Dovud rivoyat qilgan.20

Abu Hamid al Sa'idi says the Prophet (p) appointed a man from the tribe of al Azd named Ibn al Lutbyyah on sadaqah collection. When he came back, the collector said, "This is yours, and this was given to me as a gift." The Messenger of God (p) stood [addressing the gathering] and praised and thanked God, then said, "I employed a man from you at a job that God gives me control over. Then he comes and says 'This is yours and this is a gift that was given to me.' Why does he not sit in his father and mother's house and wait for his gift to be brought to him, if he sincerely thinks [that it is an innocent gift on their part]?! By God, nothing any of you takes without true right, but when you face God an the Day of Judgement will be carried by you. Let me not recognize any of you coming before God carrying a camel that is shouting or a cow that is mooing or a sheep that is bleating." Then he raised his two hands so high that the whiteness of his underarms was seen, and said, "O my Lord, did I inform them?" Reported by al Bukhari, Muslim, and Abu Daud.20

Payg'ambar (ﷺ) zakot yig'uvchilariga muloyim, xushmuomala va mo''tadil bo'lishni tavsiya qilgan va ularni sahobalarining eng yaxshilaridan tanlagan. Rivoyat qilinadiki, Allohning Elchisi (ﷺ) baholovchilarga shunday degan: "Baholashda yengil bo'linglar, chunki bog'larda kambag'alga, muhtojga, oila a'zolariga va yo'lovchiga ajratilgan daraxtlar bo'lishi mumkin." Zakot to'lovchilar uchun duo qilish yig'uvchilarga maqsadga muvofiqdir, chunki Alloh Ta'olo O'z Elchisiga shunday deydi: "Ularning mollaridan sadaqa ol, shu bilan ularni poklaysan va pokiza qilasan hamda ular uchun duo qilasan. Albatta, sening duoying ular uchun xotirjamlikdir." Abdulloh ibn Abu Avfa rivoyat qiladi: uning otasi Allohning Elchisi (ﷺ) huzuriga kelib, mol-mulkidan to'langan zakotni unga topshirgan. Payg'ambar (ﷺ) shunday degan: "Ey Rabbim, Abu Avfaning oilasiga rahm qil."21

The Prophet (p) advised his zakah collectors to be kind, courteous, and moderate, and selected them from the best of his Companions. It was mentioned that the Messenger of God advised estimators, "Be easy in estimation, since orchards may have trees assigned to the poor, needy, family, and passers-by." It is advisable that collectors pray for zakah payers, since God tells His Messenger, "Out of their wealth take a sadaqah so thou might purify and sanctify them by it, and pray on their behalf. Verily thy prayers are a source of security for them." 'Abd Allah bin Abu Awfa narrates that his father came to the Messenger of God (p) and gave him the zakah due on his wealth. The Prophet said, "My Lord, have mercy on the family of Abu Awfa."21

Ibn Rushd mentions that some jurists approve of this on the grounds that the benefit of these public officers' work extends to all Muslims.22 In al-Nil and its commentary in Abadi fiqh, it is stated that zakah may be given to workers in the zakah organization as well as other public officers, such as judges and governors. These people may be given as much as their labor is worth, even if they are rich, because they are occupied by public service from pursuing their own interests.23 The majority of scholars argue that such officers must be paid from other resources of the state.

Ibn Rushd mentions that some jurists approve of this on the grounds that the benefit of these public officers' work extends to all Muslims.22 In al Nil and its commentary in Abadi fiqh, it is stated that zakah may be given to workers in the zakah organization as well as other public officers, such as judges and governors. These people may be given as much as their labor is worth, even if they are rich, because they are occupied by public service from pursuing their own interests.23 The majority of scholars argue that such officers must be paid from other resources of the stats.