4.3 Uchinchi bob. Qalblari yumshatilayotganlar

4.3 Uchinchi bob. Qalblari yumshatilayotganlar - Fiqh az-Zakot | Quran Course

A. Bu toifadagi kishilardan biri — Islomga kirishga yaqin turgan yoki qabilalari Islomni qabul qilishi mumkin bo'lgan kishilardir, masalan, Makka fath qilingan kuni Payg'ambar ﷺ tomonidan xavfsizlik berilgan Safvon ibn Umayya. Hunayn jangidan so'ng Payg'ambar ﷺ unga shunchalik ko'p tuyalarni mol-mulk bilan yuklab berdiki, u shunday dedi: "Bu kambag'allikdan qo'rqmaydigan kishining in'omidir." Muslim va at-Termiziy Sa'id ibn al-Musayyabdan, u Safvondan rivoyat qilib, uning so'zini keltiradi: "Allohga qasamki, Payg'ambar ﷺ menga bergan paytda, u mening eng yomon ko'radigan kishim edi. U menga berishda davom etdi, to men uchun eng sevimli kishiga aylanguncha." Safvon sadoqatli musulmon bo'ldi. Ahmad sahih isnod bilan Anasdan rivoyat qiladi, Allohning Elchisi ﷺ Islomni qabul qilish evaziga biror narsa so'ralganda, uni bermay qoldirmagan. Bir kishi kelib, Islomni qabul qilishi uchun biror narsa berilishini so'radi. Elchi ﷺ unga sadaqa to'plangan qo'ylardan ikki tog' orasini to'ldiradigan darajada qo'y berishni buyurdi. Bu kishi qabilasiga qaytib borib dedi: "Ey qavmim, Islomni qabul qilinglar, chunki Muhammad ﷺ kambag'allikdan qo'rqmaydigan kishidek beradi."2

A. One group in this category is that of individuals who are close to becoming Muslims, or whose clans may become Muslim, like Safwan bin Ummayyah who was granted safety by the Prophet the day Makkah was conquered. The Prophet gave him so many camels loaded with goods after the battle of Hunain that he said, "This is the giving of one who fears not poverty." Muslim and al Tirmidhi report from Sa'id bin al Musayyib from Safwan his statement, "By God, when the Prophet gave me, he was the person I hated most. He continued to give me until he became my most beloved person."1 Safwan became a committed Muslim. Ahmad reports, via a correct chain, from Anas that "Never was the Messenger of God (p) asked to give anything for accepting Islam but he gave it. A man once came and asked to be given something for accepting Islam. The Messenger ordered him to be given enough sheep to fill the distance [between two hills] from the sheep collected as sadaqah. The man went back to his clan saying, 'O my folks, accept Islam, for Muhammad gives like one who fears not poverty."2

B. Ikkinchi guruhga shunday kishilar kiradi, ularga zakot berilsa Musulmonlarga zarar yetkazishdan to'xtaydilar. Ibn Abbos rivoyat qiladi: Ba'zi kishilar Nabiy ﷺ huzurlariga kelardilar. Agar ularga sadaqa berilsa, Islomni maqtab, uni yaxshi din deb e'lon qilardilar; agar berilmasa, Islomni haqorat qilardilar.3

B. The second group includes those who may do harm to Muslims, to whom giving zakah stops them from hurting Muslims. Ibn 'Abbas narrates that certain people came to the Prophet who, if they are given sadaqat, praise Islam and declare it a good religion, but if not, malign Islam.3

C. Uchinchi guruh — yangi Islomni qabul qilgan kishilar bo'lib, ularga berish ularning sobit qolishiga yordam beradi. Zuhriydan so'rashganda: "Qalblari ulfatga keltirilganlar kimlar?" — u shunday javob berdi: "Yahudiylar va nasroniylardan Islomni qabul qilgan har bir kishi." Keyin undan so'rashdi: "Hatto ular boy bo'lsalar ham?" — "Hatto ular boy bo'lsalar ham", deb javob berdi.4 Al-Hasan ham shunga o'xshash savolga: "Ular Islomni qabul qilgan kishilardir", deb javob bergan.5 Islomni qabul qilgan kishi bir qancha qurbonliklar berishi, ta'qib qilinishi, yashayotgan jamoalari tomonidan chetlatilishi yoki hatto moddiy jihatdan tahdidga uchrashi mumkinligini tushunish qiyin emas. Bunday kishi, shubhasiz, qo'llab-quvvatlash va rag'batlantirishga muhtoj.

C. The third group consists of individuals who have just embraced Islam, to whom giving helps them be steadfast. When al Zuhri was asked, who comprise those whose hearts are being reconciled? he said, "Whoever embraces Islam from among the Jews and Christians." He was then asked, "Even if they were rich?" "Even if they were rich," he answered.4 Al Hasan answered a similar question by saying, "They are individuals who embrace Islam."5 It is understandable that persons who embrace Islam may have to make several sacrifices and may be persecuted, ostracized, or even threatened financially by the communities in which they live. Such a person is undoubtedly in need of support and encouragement.

D. Shuningdek, bu toifaga o‘z jamoalarida obro‘ga ega bo‘lgan kofirlar hurmat qiladigan darajadagi taniqli musulmonlar ham kiradi, ya’ni bunday musulmonlarga berilgan yordam ularning kofir hamkasblarini Islomni qabul qilishga undaydi. Aytilishicha, Abu Bakrning aniq sodiq musulmonlar bo‘lgan Adiy ibn Hotim va al-Zibriqon ibn Badrga bergan ulushi aynan shunday turdagi yordamdir.6

D. Also in this category are prominent Muslims whose social status is respected by disbelievers who have status in their own communities, such that giving these Muslims encourages their non-Muslim counterparts to consider embracing Islam. It is said that Abu Bakr's giving to Adi bin Hatim and al Zibriqan bin Badr, who were obviously committed Muslims, is of this nature.6

E. Musulmon yetakchilarining imoni zaif bo‘lsa, ularga bu toifadan zakot berilishi mumkin. Bunday shaxslar musulmonlar ustida katta ta’sirga ega bo‘lishi mumkin va ularga saxiylik bilan berish ularning imonini hamda sadoqatini mustahkamlashi mumkin. Buning misoli – Hunayn jangidan keyin Payg‘ambar ﷺ tomonidan saxiylik bilan berilgan makkaliklardir.7

E. Muslim leaders whose faith is shaky can be given zakah in this category. Such individuals may have great influence on Muslims, and giving them generously could strengthen their faith and commitment. An example is the Makkans who were given generously by the Prophet after the battle of Hunain.7

F. Chegaralarida joylashgan musulmon davlatning musulmonlari, ular dushmanlarning har qanday hujumidan musulmon yerini himoya qilishlari kutiladi.

F. Muslims giving on the borders of a Muslim country who are expected to defend Muslim land against any attack from enemies.

G. Musulmonlarning zakot yig'ish jarayonida, isyonkorlarni zakotni to'lashga ko'ndirish uchun ta'siri kerak bo'lganlar — shunday ta'sirdan foydalanish orqali hukumat zakotni to'lashdan bosh tortganlar bilan urushishga majbur bo'lmaydi.8

G. Muslims whose influence is needed in the zakah collecting process to persuade would be rebels to pay their zakah. By using such influence, the government avoids having to fight those who reject paying zakah.8

Imom Shofi'iy aytadiki, qalblari yumshatilishi lozim bo'lganlar orasida yangi kirgan musulmonlar ham bor, kofirlarga esa sadaqa berilmasligi kerak. U shunday dalil keltiradi: Hunayn jangidan keyin Payg'ambar (s.a.v.) ba'zi kofirlarga bergan in'omlari zakotdan emas, balki fay' yoki Payg'ambarning shaxsiy mulkidan bo'lgan. Imom Shofi'iy yana qo'shadi: "Alloh taolo musulmonlarning zakotini musulmonlarga berishni farz qilgan, kofirlarga emas".9

Al Shafi'i says those whose hearts are being reconciled include newcomers into Islam, and that disbelievers must not be given sadaqah. He argues that the gift of the Prophet (p) to some disbelievers after the battle of Hunain was not from zakah, but either from fay' or the Prophet's personal property. Al Shafi'i adds, "God makes it mandatory that the zakah of Muslims be rendered to Muslims and not to disbelievers.9

Payg'ambar ﷺ Mu'odga "Zakot ularning boylaridan olinib, kambag'allariga qaytarilsin", deb aytgan edilar. Ar-Roziy o'zining tafsirida al-Vohidiydan quyidagini keltiradi: "Olloh Musulmonlarni kofirlarning qalbini yumshatishga muhtoj qilmagan. Davlat boshlig'i ba'zi shaxslarning qalbini yumshatish Musulmonlar uchun foydali deb topishi mumkin. Bu faqat o'sha shaxslar Musulmon bo'lsagina ruxsat etiladi, chunki kofirlarga zakot berish joiz emas. Qalbi yumshatilishi kerak bo'lgan kofirlarga fay'dan berilishi mumkin, sadaqotdan emas." Ar-Roziy shunday izoh beradi: "al-Vohidiyning so'zlari go'yo Payg'ambar ﷺ kofirlarga zakot bergandek taassurot qoldirishi mumkin, ammo bunday ish hech qachon sodir bo'lmagan. Biroq zakotni taqsimlash oyati qalbi yumshatilayotganlarning kofirlar ekanligini hech qayerda aniq ko'rsatmaydi, chunki 'qalblari yumshatilayotganlar' iborasi Musulmonlarni ham, kofirlarni ham o'z ichiga olishi mumkin."10

The Prophet told Mu'adh zakah was '. . . to be taken from the rich among them and rendered to the poor among them.'" Al Razi in his commentary quotes al Wahidi as saying, "God does not make Muslims in need of reconciling the hearts of unbelievers. The head of state may find it beneficial to Muslims to reconcile the hearts of some individuals. This is only permissible if those individuals are Muslims, since it is not allowed to extend zakah to unbelievers. Unbelievers whose hearts must be reconciled can be given from fay' and not sadaqat." Al Razi comments, "The statement of al Wahidi may give the impression that the Prophet gave unbelievers zakah, but such a thing never happened. However, the verse of zakah distribution nowhere specifies that the hearts being reconciled are those of unbelievers, since the term 'those whose hearts are being reconciled' may include Muslims as well as non-Muslims."10

Shunga o'xshash ravishda, Qur'onda ishlatilgan atama musulmonlarni ham, musulmon bo'lmaganlarni ham o'z ichiga olgani uchun, uni faqat musulmonlar bilan cheklashga hech qanday asos yo'q. Kofirlar zakotdan ko'ngli yumshatilishi mumkin. Qatoda aytadi: "Ko'ngli yumshatilganlar ko'pincha Payg'ambar ﷺ ularni imonga keltirish maqsadida zakot berish orqali yumshatgan mushrik badaviylar edi." Oldinroq keltirilgan Anasning rivoyatida, Payg'ambar ﷺ zakotdan qo'y bergan va u qaytib kelib qabilasiga: "Islomni qabul qilinglar, Muhammad ﷺ faqirlikdan qo'rqmaydigan kishidek bermoqda", degan odam haqida, u berilishdan oldin musulmon bo'lmagan ko'rinadi. Kofirlarga ularni Islomga keltirish uchun zakot berish, al-Qurtubiyning fikricha, "jihodning bir shaklidir". "Kofirlar uch turdir: aql va muloqotni tushunadigan kishilar, tushunmaydigan va yengilishi kerak bo'lganlar, saxovat va yaxshilik bilan ko'ngli yumshatilishi mumkin bo'lganlar. Musulmon davlati har bir guruh bilan o'z o'rnida muomala qilishi kerak."12

By the same token, since the term used in the Qur'an includes Muslims and non- Muslims, there is no reason for restricting it to Muslims. Unbelievers may be reconciled from zakah. Qatadah says "Those whose hearts were reconciled were often pagan bedouins whom the Prophet (p) used to reconcile through giving zakah in order to bring them to faith.11 In the saying from Anas quoted earlier about the man to whom the Prophet gave sheep from zakah and who returned and said to his clan, "Accept Islam; Muhammad gives like one who fears not poverty," it appears he was not Muslim before being given. Granting unbelievers zakah in order to bring them to Islam, is, according to al Qurtubi, "a form of jihad." "Unbelievers are three kinds: those who understand reason and dialogue, those who do not and must be conquered, and those who can be reconciled by generosity and benevolence. The Muslim state should deal appropriately with each group."12

Ahmad va uning shogirdlari qalbni ulfatga keltirish (ta'lif al-qulub) hukmi doimiy, deb hisoblaydilar. Bu fikr az-Zuhriy va Abu Ja'far al-Boqir qarashidir.13 Bu fikrni Ja'fariya va Zaydiya mazhablari ham qabul qilgan.14 Yunus aytadi: "Men az-Zuhriydan bu masala haqida so'radim, u esa bu hukmda hech qanday o'zgarish bilganini aytmadi". Abu Ja'far an-Nahhos izohlaydi: "Shunga ko'ra, qalbni ulfatga keltirish hukmi qat'iydir. Qachon insonning qalbini ulfatga keltirish zarurati tug'ilsa, unga zakot berilishi mumkin". Al-Qurtubiy Molikiy mazhabidagi al-Qodi Abd al-Vahhobdan keltiradi: "Agar bunday kishilar davlatga ba'zan kerak bo'lsa, ularga zakot berilishi mumkin". Xuddi shunday, al-Qodi Ibn al-Arabiy shunday deydi: "Menimcha, agar Islom kuchayib ketsa, bu toifa mustahiqlari bekor bo'ladi, lekin ular kerak bo'lsa, Alloh Elchisi (s.a.v.)ning berganidek, ularga o'z ulushlari berilishi mumkin. To'g'ri rivoyat qilinganki: "Islom g'arib va yolg'iz holda boshlandi va yana xuddi boshlanganidek g'arib va yolg'iz bo'lib qoladi"."15 "Al-Nil" va uning sharhi "Abodiy"da zikr etilishicha: "Bu toifa davlat kuchli bo'lib, odamlarning qalbini ulfatga keltirishga ehtiyoj bo'lmagan vaqtda bekor qilinadi, ammo zarurat tug'ilganda, musulmonlarga zarar yetmasligi yoki ularga foyda keltirish uchun qalbni ulfatga keltirishga ruxsat beriladi".16 An-Nawawiy al-Hasanning shunday degani haqida keltiradi: "Bugun zakotdan qalbni ulfatga keltirish bo'lmasligi kerak".17 ash-Sha'biy aytadi: "Qalblari ulfatga keltiriladigan kishilar Payg'ambar (s.a.v.) davrida bir guruh edi, Abu Bakr (r.a.) xalifa bo'lganda bu guruh tugadi".17 An-Nawawiy ash-Shofi'iy shunday deganini keltiradi: "Agar kofirlar ulfatga keltirilsa, ularga faqat fay' berilishi kerak, zakot emas, chunki zakot kofirlarga berilmaydi". Musulmonlarning qalbini ulfatga keltirishga kelsak, ash-Shofi'iydan rivoyat qilinishicha, Islom davlati kuchli bo'lganidan keyin ularga berish man etiladi; ikkinchi qarashga ko'ra, Payg'ambar (s.a.v.) bergani kabi berish joizdir.18

Ahmad and his disciples believe the ruling on heart reconciliation is permanent, which is the opinion of al Zuhri and Abu Ja'far al Baqir.13 It is also taken up by the Ja'fari and Zaidi schools.14 Yunus says "I asked al Zuhri about this matter, and he said he knew of no change in this ruling," Abu Ja'far al Nahhas comments, "Accordingly, the ruling on heart reconciliation is firm. Whenever there is a need for reconciling a person's heart, he [or she] may be given zakah." Al Qurtubi quotes al Qadi 'Abd al Wahhab--a Malikite--as saying, "If such persons are needed sometimes by the state, they may be given zakah." Likewise, al Qadi Ibn al Arabi remarks, "The way I see it, if Islam becomes strong, this group of recipients becomes null, but if they are needed, they may be given their share, the same way the Messenger of God (p) used to give them. It is correctly reported that "Islam started atypical and unique and will again become as atypical and unique as it started."15 It is mentioned in al Nil and its commentary--Abadi--that "this category is dropped as long as the state is strong and in no need of reconciling people, but reconciling is permitted when need arises, to avoid harm to Muslims or bring them benefit."16 Al Nawawi quotes al Hasan as saying, "Today there must be no reconciliation of hearts from zakah."17 al Sha'bi says,"Those whose hearts are to be reconciled were a group at the time of the Prophet (p) which, when Abu Bakr took charge, came to an end."17 Al Nawawi quotes al Shafi'i as saying, "If unbelievers are reconciled, they must only be paid fay' and not zakah, since the latter must not be given to non-Muslims." As for reconciling Muslim's hearts, al Shafi'i is reported to disallow giving them after the state of Islam becomes strong; the second view says it is permissible to give them the same way they were given by the Prophet.18

Malikiylarning ham ikki xil qarashi bor: biri bu guruhga zakot berishga ruxsat beradi, ikkinchisi esa taqiqlaydi.19 Hanafiylar Payg'ambar ﷺ vafotidan so'ng ko'ngillarni yumshatish maqsadida hech narsa berilmasligi kerak, deb hisoblaydi. Al-Kosoniy aytishicha, bu to'g'ri va sahih qarash, chunki sahobalar bu masalada yakdil bo'lganlar. Abu Bakr ham, Umar ham zakot mablag'laridan ko'ngillarni yumshatish uchun hech narsa bermaganlar va sahobalardan hech biri bunga e'tiroz bildirmagan. Rivoyat qilinishicha, Allohning Elchisi ﷺ vafot etganlaridan so'ng, ko'ngillarni yumshatish uchun zakot berilayotgan kishilar Abu Bakrdan bu haqda yozma hujjat berishni so'ragan. Abu Bakr shunday qilgan va ular hujjatni Umarga ko'rsatganlar. Shunda Umar hujjatni olib yirtib tashlagan va shunday degan: "Albatta, Allohning Elchisi ﷺ sizlarni Islomga ko'ndirish uchun berar edilar, lekin bugun Alloh bu dinni kuchaytirdi. Agar siz Islomda sobit tursangiz, yaxshi, agar turmasangiz, biz orasida qilichdan boshqa hech narsa qolmaydi." Ular uni tark etib, Abu Bakrning oldiga shikoyat qilib borganlar: "Xalifa siz bo'lasizmi yoki Umarmi?" Abu Bakr javob bergan: "Agar xohlasa, u bo'ladi", va Umarning harakatini ma'qullagan. Al-Kosoniy qo'shimcha qiladi: "Bu ish sahobalarning aksariyatiga ma'lum bo'lgan, va hech kim e'tiroz bildirmagan. Shu sababli bu yakdil ijmo' bo'ladi."

As for Malikites, they also have two opinions, one allowing and one disallowing giving this group zakah.19 Hanafites believe there must be no giving for reconciliation after the death of the Prophet, (p). This, according to al Kasani, is the correct and authentic view, because the Companions were unanimous on that count. Both Abu Bakr and 'Umar did not give anything from zakah funds to reconciling hearts, and none of the Companions disapproved of this. It is reported that upon the death of the Messenger of God, individuals who were given zakah for reconciling their hearts asked Abu Bakr to document this in writing. Abu Bakr did so, and they went and showed it to 'Umar, whereupon 'Umar grabbed the document and tore it up, saying, "Indeed, the Messenger of God (p) used to give you in order to reconcile you to Islam, but today God has strengthened this religion. If you remain steadfast in Islam, [it is well and good] but if you do not, there is nothing between us but the sword." They left him and ran to Abu Bakr, complaining, "Is the Khalifah you or 'Umar?" Abu Bakr replied "He is if he so wishes, " and approved of 'Umar's action. Al Kasani adds "this was known to the bulk of the Companions, and none disapproved. This becomes a unanimous ijma'.

Shuningdek, Payg'ambar ﷺ bu kishilarga, ularni Islomga yaqinlashtirish maqsadida berar edilar.

Furthermore, the Prophet used to give these people in order to reconcile them to Islam.

Musulmon davlati o‘sha paytda zaif edi, uning aholisi esa oz edi, kofirlar esa ko‘proq va kuchliroq edi. Ammo Allohga shukr, bugun Musulmon davlati kuchli. Uning aholisi soni va kuchi jihatidan ko‘paygan, u yer yuzida mustahkam o‘rnashgan, kofirlar esa xor qilingan. Shariatda qoida shundayki, qachonki hukmni aniq bir sabab bilan oqilona bog‘lash mumkin bo‘lsa, agar sabab yo‘qolsa, hukm ham bekor qilinadi.20

The Muslim state was then weak and its people were few, While the disbelievers were more numerous and stronger. But thanks be to God, the Muslim state today is strong. Its people are more in number and in strength, and it is well established on earth, while the unbelievers are humiliated. It is a rule in Shari'ah that whenever a ruling can be rationally attributed to a specific reason, if the reason is nulled, the ruling is dropped."20

Qisqacha aytganda, al-Kosoniy fikrini ikki asosiy nuqtada umumlashtirish mumkin: birinchidan, hukm sahobalarning ijmo' bilan bekor qilingan; ikkinchidan, yarashtirish hukmi aqliy sabab bilan vujudga kelgan bo'lib, agar uning sababi mavjud bo'lmasa, hukm ham tushib qoladi.21

In brief, the opinion of al Kasani can be summarized in two main points: One, the ruling is nulled by the ijma' of the Companions, and two, the ruling of reconciliation is caused by a rational reason, and it is dropped if its cause does not exist.21

Aslida, al-Kosoniyning ikki fikri noto‘g‘ri. Hukm bekor qilinmagan va qalblarni ulfatga keltirish ehtiyoji ham to‘xtamagan. ‘Umarning ish tutishi bu toifaning bekor qilinganini bildirmaydi, chunki bir davrda qalblari ulfatga keltirilgan kishilar boshqa davrda zarur bo‘lmasligi mumkin. Har bir zamonda qalblarni ulfatga keltirish zarurligini belgilash va kimlarni bu toifaga kiritish kerakligini aniqlash ijroiya hokimiyati tomonidan Islom va musulmonlar manfaatiga ko‘ra hal qilinadi.

In fact, the two points of al Kasani are incorrect. The ruling is not annulled, and the need to reconcile hearts has not ceased. The action of 'Umar does not indicate annulment of this category, since those whose hearts were reconciled in a certain era may not be needed in another era. At each time, the determination of the need to reconcile hearts and the specification of individuals to be included is decided by the executive authority according to what benefits Islam and Muslims.

Ulamo usuli tasdiqlaydilar: hukmning aniq bir unsurga bog'liq bo'lishi o'sha unsurning hukm uchun sabab ekanligini ko'rsatadi. Bu holda zakot sarflanishi qalblarni ulfatga keltirish ehtiyojiga bog'liqdir. Bu esa qalblarni ulfatga keltirish zakot berilishining sababi ekanini bildiradi. Demak, qalblarni ulfatga keltirish ehtiyoji mavjud bo'lganda to'lov joiz bo'ladi va aksincha. Ma'lum bir paytda muayyan kishilarni ulfatga keltirish jarayoni tugagan bo'lishi mumkin va shunda 'Umar qilgan ish ham amalga oshiriladi, xuddi zakot yig'uvchilar bo'lmagan paytda ularga haq to'lanmagani kabi. Bu esa bu toifaning kelgusida e'tibordan chetda qolishini anglatmaydi. 'Umar "qalblari ulfatga keltirilayotgan kishilar"ga beriladigan ulushni bekor qilmagan va bunday bekor qilishga ijmo ham bo'lmagan. U faqat o'sha vaqtda bu toifaga loyiq kishilar yo'qligini hukm qilgan. Al-Hasan va ash-Sha'biyning "bugun ulfatga keltirilayotgan kishilar yo'q" degan so'zlari ham xuddi shunday tushuniladi: bu ular yashagan davrning holati haqida aytilgan.

Scholars of usul affirm that the dependency of a ruling on a defined element is an indication that the element is the cause of the ruling. The spending of zakah in the case on hand depends on the need for reconciliation of hearts. This indicated that reconciliation is the reason for payment. Consequently, whenever the need for reconciliation exists, payment is permissible, and vice versa. At a given time, the process of reconciling certain persons may be finished, and the step taken by 'Umar would then be taken, the same way that zakah workers would not be paid if at one point there were no workers of zakah. That does not mean this category is eliminated from future consideration. 'Umar did not annul payment to 'individuals whose hearts are being reconciled' nor was there an ijma' on such annulment. He simply judged that there were no deservant in that category at that point in time.22 The statement of al Hasan and al Sha'bi that "today there are no individuals who are being reconciled, " is understood similarly as a fact of the age they lived in.

Xudo tomonidan belgilangan hukmning bekor qilinishi faqat Xudoning O'z Elchisiga vahiy yuborishi orqali amalga oshishi mumkin va shu sababli u faqat risolat davrida sodir bo'lishi mumkin.

Annulment of a ruling enacted by God can only be made by God through revelation to His Messenger, and therefore can only take place during the time of the Message.

Nasx faqat ikki ishonchli matn — Qur'on yoki Sunnatning ikki matni bir-biriga to'liq zid kelganda, va ularning qaysi biri keyin kelganini tarixan bilganimizda belgilanadi. Ko'rib turgan masalamizda esa bitta, tasdiqlovchi matn bor, u bu toifani zakot oluvchisi sifatida belgilaydi. Bu Qur'on oyatiga zid keladigan hech qanday matn yo'q. Vahiydan bitta ham matn bo'lmasa, Qur'on oyatiga nasxni qanday isbotlash mumkin? Ash-Shotibiy yozadi: "Shariat hukmlari tasdiqlangandan keyin, tasdiqlangan, sahih dalil bilan bo'lmasa, bekor deb da'vo qilinmaydi, chunki hukmlar dastlab mutlaqo sahih dalil bilan vojib qilingan. Shu sababli olimlar bir ovozdan, yakka rivoyat bilan kelgan to'g'ri hadis, guruh tomonidan naql qilingan Qur'on yoki hadisni bekor qila olmaydi, deb ittifoq qilganlar, chunki yakka rivoyat sahih va to'g'ri bo'lsa ham, guruh rivoyati kabi mutlaq tasdiqlangan emas."23 Shubhasiz, Sahobaning so'zi va amali Qur'on matnlarini bekor qila olmaydi, ayniqsa mazkur masalada sahobaning amali nasxga ishora ham qilmaydi. Ibn Hazm ash-Shotibiydan ham oldin shunday deydi: "Allohga va oxirat kuniga iymon keltirgan hech bir musulmonga, Qur'on yoki Sunnatdagi biror narsa tasdiqlovchi dalilsiz bekor qilingan deb da'vo qilish joiz emas, chunki Alloh taolo aytadi: «Biz hech bir elchini faqat Allohning izni bilan itoat qilinishi uchun yubormadik»."24

Annulment is dictated only when two authentic texts of Qur'an or Sunnah totally contradict each other and we know that one of them came after the other chronologically. The question on hand has only one, affirmative text, which determines this category as a recipient of zakah. There is no text which contradicts this Qur'anic verse. How can annulment be attributed to a verse in the Qur'an without a text from the revelation? Al Shatibi writes, "Rulings of Shari'ah, after they are confirmed, cannot be claimed null except by confirmed, authentic evidence, since the ruling were initially obligated by completely authentic evidence. This is why scholars unanimously agree that a correct but single-chain saying cannot annul Qur'an or sayings narrated by a group, because the single-chain narration, though authentic and correct, is not absolutely confirmed like narration by groups."23 Needless to say, the sayings and doings of a Companion cannot annul Qur'anic-texts, especially since the action of the Companion on hand does not even signify annulment. Ibn Hazm, even before al Shatibi, says, "It is not permissible to any Muslim who believes in God and the Last Day to claim that anything in Qur'an or Sunnah is annulled without affirmative evidence, because God says, "We sent not an apostle but to be obeyed In accordance with the will of God"24

"Ey insonlar, Rabbingizdan sizga nozil qilingan vahiyga ergashing."25 Alloh tomonidan Qur'on sifatida yoki Sunnat sifatida yuborilgan har bir narsaga ergashish lozim. Biror narsa bekor qilingan, deb da'vo qilgan kishi esa uning ergashilishi shart emasligini va majburiy bo'lmaganini nazarda tutadi. Bu esa, shubhasiz, Allohga itoatsizlik demakdir, faqat bekor qilishni tasdiqlovchi aniq va ishonchli dalil bo'lsagina bundan mustasno. Yuqoridagi qoidaga zid bo'lgan har qanday qarashni qabul qilish butun Shariatni yo'q qilishga olib keladi, chunki unda bekor qilish da'vosi bilan oyat yoki hadisni rad etish o'rtasida qanday farq qoladi? Bunday xulq Islomdan to'liq voz kechishni anglatadi. Allohning yoki Uning Elchisining hukmini, faqat xuddi shunday inkor etib bo'lmaydigan va ishonchli dalil bilan bo'lmasa, bekor qilishga yo'l qo'yib bo'lmaydi.26

and "Follow, O people, the revelation given unto you from your Lord."25 Everything sent by God as Qur'an or as Sunnah must be followed, and anyone who claims that something is annulled implies that it must not be followed and is not required, which is obviously disobedience to God, unless authentic and confirmed proof supports the annulment. Accepting anything to the contrary of the above rule leads to wiping out the whole of Shari'ah, since what would then be the difference between a claim of annulment and a rejection of a verse or saying? This kind of behavior represents total apostation from Islam. We cannot allow an ordinance made by God or His Apostle to be waived, except by equally undeniable and authentic evidence."26

Xulosa qilib aytganda, dillarni birlashtirish uchun berilgan ulush zakot taqsimotining bir qismidir, buni Tavba surasidagi aniq oyat belgilaydi va uni hech narsa bekor qilmagan hamda o‘z kuchini yo‘qotmagan.

In conclusion, payment for reconciliation of hearts is part of zakah distribution, determined by a clear verse in sura al Tawbah, and not annulled or idled by anything.

Abu 'Ubaid remarks, "Bu oyat aniq matndir. Kitobda ham, Sunnatda ham uning bekor qilinganini bilmaymiz. Qachonki Islomga ularni saxiylik bilan berish orqali yaqinlashtirish mumkin bo'lgan kishilar bo'lsa va ularni haydab yuborish yoki ular bilan urushish musulmonlarning manfaatiga zid bo'lsa, Islom davlati qalblarni yaqinlashtirish maqsadida ularga zakot berishga qaror qilishi mumkin. Bu harakat uchta dalil bilan quvvatlanadi: Qur'on va Sunnat matnlari, musulmonlarning eng yaxshi manfaatlarini ilgari surish va shunday kishilar Islomni o'rganish imkoniyatiga ega bo'lgach, uning yo'liga hidoyat topishlari umidi."27 "Al-Mug'niy" kitobida Ibn Qudama, bu toifadagi oluvchilarning doimiy ekanligi haqidagi Ahmadning qarashini qo'llab-quvvatlab, shunday deydi:

Abu 'Ubaid remarks, "This verse is a clear text. We know of no annulment of it in the Book or in Sunnah. Whenever there are individuals who can be brought closer to Islam by being given generously and it is not to the benefit of Muslims to let them be driven away or to fight them, the Islamic state may decide to give them zakah in reconciliation of their hearts. This action is supported by three facts: the texts of Qur'an and Sunnah, promotion of the best interests of Muslims, and the hope that such individuals may be guided to the path of Islam once they have the opportunity to study it."27 In al Mughni, Ibn Qudamah, supporting the view of Ahmad that this category of recipients is permanent, says:

Bizning tomonimizda Allohning Kitobi va Uning Elchisining sunnati bor. Alloh zakotning sarflanadigan yo'nalishlari orasida qalblarni ulfatga keltirishni zikr qiladi va Payg'ambar ﷺ mashhur rivoyatlarda bayon qilinganidek, qalblarni ulfatga keltirish uchun saxiylik bilan berar edilar. U zot vafot etguncha shunday qilishni davom ettirdilar. Allohning Kitobi va Uning Elchisining sunnatini, Allohning yoki Uning Elchisidan sahih naskh (bekor qilish) bo'lmasa, tark etish joiz emas. Naskh esa ehtimol bo'lishining o'zi bilan tasdiqlanmaydi. Bundan tashqari, bunday naskh faqat Payg'ambar ﷺning hayotlik davrlarida bo'lishi mumkin, chunki naskhga zarur bo'lgan matnlar uning vafotidan keyin nozil bo'lishdan to'xtagan. Qur'ondagi matnni faqat Qur'onning o'zidagi boshqa matn bilan naskh qilish mumkin, bunday matn esa yo'q.

On our side is the Book of God and the tradition of His Messenger. God mentions reconciliation of hearts among the categories of zakah spending, and the Prophet used to give generously for reconciliation, as stated in famous reports. He continued to do this until he died. It is unacceptable to abandon the Book of God and the tradition of His Messenger except by authentic annulment from God or His Messenger, and annulment is not confirmed by mere possibility. Moreover, such annulment can only take place during the life of the Prophet (p), because the texts required for annulment ceased to be revealed upon his death. A text in Qur'an can only be annulled by another text in the Qur'an itself; there is no such text.

Qur'on va Sunnatni tashlab, faqat inson fikrlariga yoki sahobiy so'zlariga qaytishga qanday fazilat bilan buyuriladi? Olimlar sahobiy so'zini qiyos (qiyos) ga qarshi turishga yetarlicha kuchli deb hisoblamaydilar, shunday ekan, bunday fikr Qur'on va Sunnatga qanday qarshi tura oladi?! Az-Zuhriy ham aytadi: "Qalblari yumshatiladiganlar toifasini bekor qiladigan hech narsani bilmayman." Va nihoyat, 'Umarning amali Qur'on yoki Sunnatga zid emas, chunki musulmonlarga o'tmishda to'lov berilgan o'sha shaxslar hozir kerak bo'lmasa, ular shunday to'lovni to'xtatishni tanlashlari mumkin; agar kelajakda ehtiyoj tug'ilsa, o'sha shaxslarga yoki boshqalarga to'lov berish mumkin. Aslida bu tamoyil barcha toifalarga tegishli. Ma'lum bir vaqtda biror toifa mavjud bo'lmasligi mumkin, ammo bu uning yo'qolganini anglatmaydi, chunki u keyinroq mavjud bo'lishi mumkin.29

By what virtue is one asked to abandon Qur'an and Sunnah and revert to mere human opinions, or statements of a Companion? Scholars do not consider the statement of a Companion strong enough to stand in opposition to analogy, so how could such an opinion stand against the Qur'an and Sunnah?! Al Zuhri too says "I know of nothing that annuls the category of those whose hearts are being reconciled."28 Lastly, 'Umar's action does not contradict Qur'an or Sunnah, since when Muslims do not need those individuals who were paid in the past, they may choose to cease such payment, and if the need arises in the future to pay the same individuals or others, that can be done. In reality, this principle applies to all categories. A category may not exist at a certain time, but that does not mean it is eliminated because it may exist at some later time.29

Islom va uning davlati tarqalib, qaror topganidan keyin qalblarni yaqinlashtirishga (taallufi qulub) ehtiyoj qolmadi, degan da'vo quyidagi sabablarga ko'ra rad etiladi:

The claim that there is no more need for heart reconciliation after the spread of Islam and the establishment of its state is rejected for the following reasons:

1. Ba'zi Molikiy olimlari ta'kidlaydilar: qalblari yumshatilishi kerak bo'lgan kishiga berilishining sababi uning musulmonlarga foydasi emas, balki o'sha kishini Islomga yaqinlashtirish va uning ongini Islomga ochishiga to'sqinlik qilayotgan to'siqlarni buzishdir. Boshqacha aytganda, to'lovning maqsadi to'lov oluvchini Do'zax olovidan qutqarishdir.30 Demak, bu to'lov ba'zi odamlarga ta'sir qilishi mumkin bo'lgan da'vat [da'vat] shaklidir. Musulmonlarning burchi boshqalarga Allohning hidoyatini topishda yordam berish va ularni jaholat zulmatidan hamda Do'zax olovi tomon olib boruvchi kufr azobidan chiqarishdir. Odam moddiy manfaat uchun Islomni qabul qilishi mumkin, ammo bu dinni tushuna boshlagach, uni butun qalbi bilan qabul qilishi mumkin. Abu Ya'la Anasdan rivoyat qiladi: "Bir kishi biror dunyoviy manfaat uchun Islomni qabul qilib, Allohning Elchisi ﷺ huzuriga keldi. U faqat shu maqsad uchun Islomni qabul qilar edi, ammo kechqurunga borib Islom uning uchun butun yer yuzi va undagi narsalardan ham aziz bo'ldi." Boshqa rivoyatda esa: "Bir kishi Nabiy ﷺ dan biror dunyoviy moddiy manfaat so'radi, shu manfaat uchun Islomni qabul qilmoqchi edi..." va hokazo.31

1. Some Malikites assert that the reason for giving a person whose heart is being reconciled is not that person's benefit to Muslims, but rather, bringing that person closer to Islam and breaking the barriers that may be hindering him from opening his mind to Islam. In other words, the purpose of the payment is to save the payee from the fire of Hell.30 Thus, this payment is a form of calling for Islam [da'wah] that may be effective with some people. It is the obligation of Muslims to help others seek the guidance of God and lead them out of the darkness of ignorance and the agony of disbelief that leads to Hellfire. A person may convert to Islam for material gains, but once he or she starts understanding this religion, he or she may embrace it whole-heartedly. Abu Ya'la reports from Anas that "A man came to the Messenger of God (p) embracing Islam for some earthly gain, not accepting Islam except for that purpose, but by nightfall Islam became more beloved to him than the whole earth and what is on it." And in another version, "A man asked the Prophet (p) for some earthly material gain for which he would embrace Islam . . . " and so on.31

Yuqoridagilar qalblari ulfat topishi kerak bo'lgan kishi kofir bo'lgan holatga taalluqli, lekin bu unvon ostida berilganlarning hammasi kofir emas. Ba'zilari Islomni chin dildan qabul qilgan, ammo o'z jamoalari tomonidan zulm va ta'qibga uchragan bo'lishi mumkin. Ularga berish zarur yordamdir: u ularni haqiqat yo'lida ruhlantiradi va imoni hali mustahkamlanmagan paytda ularni qo'llab-quvvatlaydi.

The above applies when the person whose heart is being reconciled is an unbeliever, but not all who are given under this title are unbelievers. Some may have embraced Islam very sincerely, but are oppressed and persecuted by their communities. Giving them is a required relief; it encourages them on the path of truth and supports them while their faith is still tender.

2. Da'vo qilinayotgan, ya'ni ko'ngillarni yaqinlashtirish (ta'lif al-qulub) endi kerak emas, degan fikr, yaqinlashtirish faqat musulmonlar davlati zaif bo'lganda qilinadi, degan noto'g'ri taxminga asoslangan.

2. The claim that there is no longer need for heart reconciliation is based on the erroneous assumption that reconciliation is only done when the Muslim state is weak.

Bu keraksiz cheklov va voqelikka mos kelmaydigan taxmin. Zamonaviy siyosatda kuzatamizki, AQSh kabi kuchli davlatlar kichik va zaif davlatlarni o‘z hukumati maqsadlariga moslashtirish uchun kambag‘al davlatlarga yordam beradi. Al-Tabariy bu borada shunday deydi: "Alloh zakotni ikki maqsadni amalga oshirishga xizmat qildiradi: musulmonlarning ehtiyojlarini qondirish va Islom ishini mustahkamlash. Islom ishi boy va kambag‘alni birdek qamrab oladi, chunki bu maqsadda berilgan narsa qashshoqlikni yo‘qotish uchun emas, balki Islomga sodiqlikni mustahkamlash uchun berilgan."

This is an unnecessary restriction and an unrealistic assumption. In contemporary politics, we observe that strong states, like the United States, provide help to poor states in order to reconcile these small and weak states to the objectives of the government of the United States. Al Tabari says in this regard that "God makes zakah fulfill two objectives, namely satisfying the needs of Muslims and strengthening the cause of Islam. The cause of Islam covers rich and poor alike, since what is given for this purpose is not aimed at erasing destitution, but at strengthening commitment to Islam.

Xudo yo'lidagi mujohidlarga zakot beriladi, ular boy bo'lsinlar yoki kambag'al.

Fighters for the sake of God are given zakah regardless of whether they are rich or poor.

Qalblarni yaqinlashtirish uchun beriladigan to'lovlar ularning boyligidan qat'i nazar amalga oshiriladi, chunki ularga berish Islam da'vatini qo'llab-quvvatlashdir. Payg'ambar ﷺ qalblarni yaqinlashtirish uchun zakot bergan edi, Xudo unga Arabistonning ko'p qismini ochib bergan va Islom davlati mustahkamlanib bo'lgan paytda. Sunnatda, Islom va uning davlati mustahkamlangandan keyin qalblarni yaqinlashtirishga ehtiyoj yo'q deb da'vo qiladigan kishilar uchun hech qanday dalil yo'q.32

Payments to those whose hearts are being reconciled are made regardless of their wealth, because giving them is supporting the call of Islam. The Prophet (p) gave zakah for reconciliation of hearts after God had opened for him most of Arabia and after the Islamic state was well-established. There is no support in Sunnah for those who claim that after the strengthening of Islam and its state there is no need for reconciling hearts."32

3. Nihoyat, zamonlar o'zgardi va musulmonlar endi yerning hukmdorlari emas.

3. Lastly, times have changed and Muslims are no longer masters of the land.

Aslida Islom yana g'arib bo'lib qoldi; musulmon ummati ko'plab boshqa davlatlarning bosimi va tajovuzi ostida azob chekmoqda. Musulmonlar zaif bo'lib, faqat Allohga shikoyat qila oladilar. Agar zaiflik qalblarni yaqinlashtirish uchun sadaqa taqsimlashga sabab bo'lsa, bu bugun ham mavjud. Note: the rules say to write "God", not "Allah", but the Uzbek word for God here is "Alloh" (Allah), which I've used since the Uzbek rendering of "God" in Islamic texts is Alloh. Also, the rule against writing "Allah" conflicts with the Uzbek standard term, so if you want strict adherence to the instruction, replace "Alloh" with "Xudo" in both places.

Actually, Islam has returned to being a stranger; the Muslim nation suffers under pressure and aggression from many other states. Muslims are weak and can only complain to God. If weakness is a reason for distribution towards reconciling hearts, it exists today.

Qalblarni birlashtirish (yaqinlashtirish) bo'yicha qarorlar Islom davlatining vazifasidir. Payg'ambar ﷺ va uning xalifalari bu mas'uliyatni davlat ijro etuvchi ishlarining bir qismi sifatida tasdiqlaganlar.

Decisions regarding reconciling hearts are the duty of the Islamic state. The Prophet (p) and his Successors affirmed this responsibility as part of the state's executive affairs.

Agar davlat zakotni yig'ish va taqsimlash mas'uliyatini bajarmasa, musulmon tashkilotlar qalblari yumshatilishi kerak bo'lgan shaxslarga berish to'g'risida qaror qabul qilishi mumkin.34 Agar hukumat bu vazifani o'z zimmasiga olmasa va zakotni taqsimlaydigan tashkilotlar ham bo'lmasa, o'z zakotini taqsimlayotgan musulmon shaxs uning bir qismini kofirning qalbini yumshatish uchun ishlatishi mumkinmi? Mening fikrimcha, musulmon shaxs qalbni yumshatish bo'yicha qaror qabul qilmasligi kerak, zakotning boshqa sarflanish joyi mavjud bo'lmagan juda kam uchraydigan holat bundan mustasno. Bunday holat yashab turgan musulmonlarga, ya'ni musulmon bo'lmagan mamlakatlarda yashovchilarga tegishli bo'lishi mumkin, garchi bunday sharoitda ham zakotni Islomni yoyish uchun sarflash yoki musulmon mamlakatlaridagi kambag'al va muhtojlarga yuborish afzalroqdir.

If the state does not fulfill its responsibility in collecting and distributing zakah, Muslim organizations can make decisions about distributing to individuals whose hearts are being reconciled.34 If the government does not undertake this duty, nor are there organizations that distribute zakah, can a Muslim individual who distributes his own zakah use part of it for reconciling an unbeliever's heart? In my opinion, a Muslim individual must not make decisions concerning heart reconciliation, except in the very rare case where no other destination of zakah is available. Such a case may apply to Muslims living in non-Muslim countries, although it is preferable even under such circumstances to dispose of zakah for the spread of Islam or to send it to the poor and needy in Muslim countries.

Agar ko'ngillarni yaqinlashtirish uchun zakotdan to'lov berish joiz ekanligiga kelishsak, bugun bu ulushni kimga berish kerak? Bu savolga javob berish uchun shuni esda tutishimiz kerakki, bu ulushning maqsadi qalblarni Islomga yaqinlashtirish, ularning uning yo'lidagi sadoqatini mustahkamlash, zaiflarni qo'llab-quvvatlash va musulmonlarga yoki ularning diniga yetkazilishi mumkin bo'lgan zararning oldini olishdir. Bu maqsadlarga musulmon bo'lmagan davlatlar, shaxslar, tashkilotlar va qabilalarga yordam berish orqali, ularni Islom yo'liga yaqinlashtirish bilan erishish mumkin. Bu yordam ilmiy tadqiqotlarni qo'llab-quvvatlash va Islom dinini o'rgatadigan hamda uning yo'lini hujumchilardan himoya qiladigan ommaviy axborot vositalaridan foydalanishga ham yo'naltirilishi mumkin. Har yili bu dinga kiradigan ko'p odamlar o'z hukumatlaridan, jamoalaridan, hatto musulmon davlatlarining hukumatlaridan ham rag'batlantirish yoki yordam olmaydi. Ko'ngillarni yaqinlashtirish ulushi aynan shunday odamlarga berilishi mumkin; bu fikr al-Zuhriy va al-Hasan qarashlariga mos keladi. Xristian missionerlari dinlarini tarqatish uchun har yili millionlab mablag' sarflaydi, garchi ularda bunday maqsad uchun xizmat qiladigan zakotga o'xshash muassasa bo'lmasa ham. To'g'ri, Islom o'zining ichki ishontiruvchi kuchi tufayli o'z qadri bilan tarqaladi, lekin shuni ham inkor etib bo'lmaydiki, musulmon bo'lmagan mamlakatlarda Islomni qabul qilgan ko'pchilik odamlar, Islomni qabul qilish uchun qilgan qurbonliklari evaziga hatto nominal yordam yoki kompensatsiya olmaydi. Bu bo'shliqni to'ldirishga urinadigan ko'plab islomiy tashkilotlar bor, lekin ular, ayniqsa Afrika va ko'plab kambag'al mamlakatlarda, moliyaviy yordamga juda muhtoj.

If we agree that reconciliation of hearts by payment from zakah is permissible, to whom should this share be given today? In order to answer this question, we must remember that the purpose of this share is to bring hearts closer to Islam, affirm their commitment to its cause, support the weak, and prevent harm that could be inflicted on Muslims or on their religion. These objectives could be achieved by giving aid to non- Muslim countries, persons, organizations, and tribes, to bring them closer to the cause of Islam. It could also be extended to support research, and utilize mass media that teaches the religion of Islam and defends its cause against attackers. Many people enter into the fold of this religion every year who do not find encouragement or support from their governments and communities or even from the governments of Muslim countries. The share of heart reconciliation can be expended to such people, an idea consistent with the opinions of al Zuhri and al Hasan. Christian missionaries spend millions every year for the spread of their religion, although theirs does not have an institution like zakah devoted to this purpose. It is true that Islam spreads on its own merit because of its inner persuasive power, but it is equally true that most of those who embrace Islam in non- Muslim countries do not receive even nominal support or compensation for the sacrifices they make when they embrace Islam. There are many Islamic organizations that attempt to fill this gap but are desperate for financial support, especially in areas like Africa and many poor countries.

1. Ibn Kasir tafsiri, 2-jild, 325-bet.

1. Commentary of Ibn Kathir, Vol. 2, p. 325.

2. Nayl al-Awtar, 4-jild, 166-bet.

2. Nayl al Awtar, Vol. 4, p. 166.

3. Tabariy tafsiri, 14-jild, 313-bet.

3. Commentary of al Tabari, Vol. 14, p. 313.

4. Ibid, p. 314, va al-Musannaf, 3-jild, 223-bet.

4. Ibid, p. 314, and al Musannaf, Vol. 3, p. 223.

5. Al-Musannaf, o‘sha yerda va al-Iklil, al-Suyutiy, 119-bet.

5. Al Musannaf, ibid, and al Iklil, by al Suyuti, p. 119.

6. Manar tafsiri, 10-jild, 574–577-betlar.

6. Commentary al Manar, Vol. 10, pp. 574-577.

7. Tafsir al-Qurtubiy, 8-jild, 179-181-betlar.

7. Commentary al Qurtubi, Vol. 8, pp. 179-181.

8. Al-Majmu', 6-jild, 196-198-betlar, hamda G'oyat al-Muntaho va uning sharhi, 2-jild, 141-bet va boshqalar.

8. Al Majmu', Vol. 6, pp. 196-198, and Ghayat al Muntaha and its commentary, Vol. 2, p. 141 plus.

9. Al-Umm, 2-jild, 61-bet.

9. Al Umm, Vol. 2, p. 61.

10. Ar-Roziy tafsiri, 16-jild, 111-bet.

10. Commentary al Razi, Vol. 16, p. 111.

11. Tabariy tafsiri, 14-jild, 314-bet.

11. Commentary al Tabari, Vol. 14, p. 314.

12. Al-Qurtubiy tafsiri, 8-jild, 179-bet.

12. Commentary al Qurtubi, Vol. 8, p. 179.

13. Tabariy tafsiri, 14-jild, 314-316-betlar va al-Mug'niy, 2-jild, 666-bet.

13. Commentary al Tabari, Vol. 14, p. 314-316, and al Mughni, Vol. 2, p. 666.

14. Al-Bahr, 2-jild, 179-bet; Sharh al-Azhar, 1-jild, 513-bet; Fiqh al-Imam Ja'far, 2-jild, 90-bet.

14. Al Bahr, Vol. 2, p. 179, and Sharh al Azhar, Vol. 1, p. 513, and Fiqh al Imam Ja'far, Vol. 2, p. 90.

15. Al-Qurtubi, op. cit.

15. Al Qurtubi, op. cit.

16. Al Nil, 2-jild, 134, 136-betlar.

16. Al Nil, Vol. 2, pp. 134, 136.

17. Al-Tabariy, 14-jild, 315-bet.

17. Al Tabari, Vol. 14, p. 315.

18. Al-Majmu', 6-jild, 197-198-betlar.

18. Al Majmu', Vol. 6, pp. 197-198.

19. Al-Qurtubiy, yuqoridagi manba. Al-Xattobiy "Ma'olim as-sunan" kitobida, 2-jild, 231-betda shunday deydi: "Ularning ulushi belgilangan va ularga berilishi shart." Ibn Qudama ham "Al-Mug'niy" kitobining 2-jildida, ... -betda xuddi shunday deydi.

19. Al Qurtubi, op cit. Al Khatabi in Ma'alim al Sunan, Vol. 2, p. 231, says "their share is fixed and must be paid to them." Ibn Qudamah says the same in al Mughni, Vol. 2, p.

666.

20. Al-Bada'i, 2-jild, 45-bet.

20. Al Bada'i, Vol. 2, p. 45.

21. Radd al-Muhtar, 2-jild, 82-bet, al-Bahr kitobidan iqtibos.

21. Radd'al al Muhtar, Vol. 2, p. 82, quoting from al Bahr.

22. Bu fikr, bu holatning o‘zi yetarli darajada rad etadi, ba’zi zamonaviy yozuvchilarning da’vosini: matnlarni, agar bu musulmonlarning umumiy manfaatiga xizmat qilsa, bekor qilish yoki unga zid ish tutish joizdir, degan da’vosini. Ular buni ‘Umarning ko‘ngli ulfat topishi kerak bo‘lgan kishilarga oid ish tutishiga asoslaydi. Bunday da’voni, boshqalar qatorida, Subhi al-Mahmasoniy o‘zining “Falsafat at-tashri’” kitobining 178-betida qiladi: u ‘Umar ko‘ngil yumshatish haqidagi matnga qarshi chiqishga jur’at etgan, chunki bunday qarshilik musulmonlarning ommaviy manfaati tufayli yuzaga kelgan, deb ta’kidlaydi. Shunga o‘xshash, Mahmud al-Lababidiy da’vo qiladi: “Millat o‘z maslahat hokimiyati orqali namoyon bo‘ladi va ayrim matnlarni umumiy manfaat uchun to‘xtatib qo‘yishi yoki ularga qarshi chiqishi mumkin.” Uning “Al-hokimiyatu-t-tashri’iyyatu fi-l-Islam” (“Islomda qonun chiqaruvchi hokimiyat”) nomli maqolasiga qarang; u Qohiradagi “Dorut-taqrib bayna-l-madhahib” nashri chiqaradigan “Risolatu-l-Islam” jurnalida chop etilgan. Oxirgisi ‘Umarning bu ishini misol qilib keltiradi. Al-Azhar olimlari al-Lababidiyga bir qancha maqolalarida javob berdilar, jumladan, marhum Muhammad Muhammad al-Madaniyning “Bahs ‘ala bahs” (“Bir maqola tahlili”) nomli maqolasida.

22. This disproves the claim of some contemporary writers that it is permissible to neutralize or contradict texts if it is to Muslims' common benefit, which they base on 'Umar's action regarding those whose hearts were being reconciled. Such a claim is made by Subhi al Mahmasani, among others, in his Falsafat al Tashri', p. 178, where he claims that 'Umar dared to oppose the text about reconciliation, because such opposition was spurred by the public interest of Muslims." Similarly, Mahmud al Lababidi makes the claim that "the nation, as represented by its consultative authority, can freeze or oppose certain texts for the common benefit." See his article, "al Sultahal Tashri'yyah fi al Islam" ["Legislative Authority in Islam] in the review Risalat al Islam issued by Daral Taqrib Bayn al Madhahib, Cairo. The latter uses this action of 'Umar as an example. Scholars from al Azhar replied to al Lababidi in several articles, such as the article "Bahth 'ala Bahth" ["analysis of an Article"] by the late Muhammad Muhammad al Madani.

23. Al-Muvofaqot, 3-jild, 64-bet.

23. Al Muwafaqat, Vol. 3, p. 64.

24. An-Nisa surasi, 4:64.

24. Sura al Nisa', 4:64.

25. A'rof surasi, 7:3.

25. Sura al A'raf, 7:3.

26. "Al-Ihkam fi Usul al-Ahkam", 20-qism, "Mansux nasslarni qanday aniqlash kerak" bobi, 458-bet, 1-jild, al-Imam nashri.

26. Al Ihkam fi Usul al Ahkam, part 20, chapter titled "How to Recognize Annulled Texts," p. 458, Vol. 1, al Imam print.

27. Al-Amwal, 607-bet.

27. Al Amwal, p. 607.

28. Hanafiylar Qur'onda matn bilan tasdiqlangan ko'ngil yarashtirish hukmini bekor qiladigan omillarni aniqlashda ixtilof qilishadi. Ularning ba'zilari bekor qiluvchi omil ijmo' ekanligini da'vo qiladi va 'Umarning pozitsiyasidan ijmo' yasashga urinadi. Bu, yuqorida tushuntirilganidek, uzoqdan olib kelingan fikrdir. Ba'zilari esa shunday ijmo'ga asos bo'lgan dalilni topishga harakat qiladi. Bu yerda ham ular ikki guruhga bo'linadi. Ibn Nujaym "al-Bahr" asarida "Al-Kahf" surasidagi oyatni keltiradi: "Ayting: Haqiqat Rabbingizdan, kim xohlasa iymon keltirsin, kim xohlasa inkor etsin", uni 'Umar o'z raqiblari bilan bahslashganda keltirgan. Ibn 'Obidin esa shunday deydi: "Ijmo' bekor qiluvchi omil bo'la olmaydi, chunki Payg'ambar ﷺ vafotidan keyin hukmni bekor qilish mumkin emas." Boshqalari esa bekor qiluvchi omil Payg'ambar ﷺning Mu'odhni Yamanga yuborganida unga bergan ko'rsatmalari ekanligini da'vo qiladi. Qarang: "Radd al-Muhtar", 2-jild, 83-bet.

28. Hanafites differ on determining factors that annul the ruling of heart reconciliation, which is confirmed by a text in the Qur'an. Some of them claim the annulling factor is ijma', attempting to make ijma' out of 'Umar's position. This is farfetched, as explained above. Some try to find documentation on which such ijma' is based. Here they also diverge into two groups. Ibn Nujaim in al Bahr presents the verse in sura al Kahf, "Say: The truth is from your Lord; let he who will believe and let he who will reject it," which was quoted by 'Umar in arguing with his opponents. Ibn 'Abidin says, "Ijma cannot be the annulling factor, because annulment cannot be made after the death of the Prophet." Others claim the annulling factor is the Prophet's instructions to Mu'adh when he sent Mu'adh to Yemen. See Radd al Muhtar, Vol. 2, p. 83.

Haqiqatda, bu urinishlarning barchasi samarasizdir. Kahf surasidagi oyat Makkiy.

The fact is that all these attempts are fruitless. The verse from sura al Kahf is Makkan.

U uni Madinada nazil bo'lgan oyatni bekor qila olmaydi, chunki u ancha vaqt o'tib nozil bo'lgan. Bundan tashqari, ikki oyat o'rtasida hech qanday ziddiyat yo'q. Mu'oz hadisi bekor qiluvchi omil emas; unda faqat kambag'allar qabul qiluvchi sifatida zikr qilingan, chunki kambag'allar eng muhim toifadir. Agar bu hadis bir toifani bekor qilsa, qolgan barcha toifalarni ham bekor qilishi kerak edi. Nega u faqat dillarni yumshatish toifasini bekor qilishi kerak? Hanafiy mazhabidan bo'lgan 'Ala' al-Din ibn 'Abd al-Aziz shunday deydi: "Eng yaxshi yechim shuki, Payg'ambar ﷺning ish tutishi o'z zamoniga mos bo'lgan deb hisoblash kerak, chunki Islom da'vatini mustahkamlash dillarni yumshatuvchilarga to'lov berish orqali amalga oshirilishi mumkin edi. Uning vafotidan keyin esa, xuddi shu maqsadga bunday to'lovlarsiz erishish mumkin edi." Ammo hanafiylar umuman olganda 'Ala' al-Dinning bu izohi bilan rozi emaslar. Buni Ibn al-Humomning 'Ala' fikrini rad etishga qilgan harakatlari aniq ko'rsatadi. Qarang: al-Alusiy tafsiri, 3-jild, 327-bet.

It cannot annul a Madinan verse, which was revealed a long time after. Additionally, there is no contradiction between the two verses. The saying from Mu'adh is not an annulling factor; it mentions only the poor as recipients because the poor are the most important category. If this saying annuls one category, it must eliminate all the rest of them--why should it only eliminate the category of heart reconciliation? 'A1a' al Din bin 'Abd al Aziz, a Hanafite, says "The best way out is to assume that the Prophet's action was appropriate to his time, because strengthening the call of Islam could be served by payment to reconciling hearts. After his death, the same objective could be achieved without such payments." But Hanafites do not generally agree with the explanation of 'Ala' al Din, which is clear from the efforts of Ibn al Humam to negate 'Ala's opinion. See Commentary al Alusi, Vol. 3, p. 327.

29. Al-Mug'niy, 2-jild, 666-bet.

29. Al Mughni, Vol. 2, p. 666.

30. Hoshiya as-Sovi, "Bulg'at as-Salik", 1-jild, 232-bet.

30. Hashiyat al Sawi on Bulghat al Salik, Vol. 1, p. 232.

31. Majma' az-Zawaid muallifi shunday deydi: u "Abu Yo'la rivoyat qilgan; uning isnodidagi roviylar sahih to'plamlarning roviylari qatoridandir." Jild 3, 104-bet.

31. The author of Majma' al Zawa'id says it is "reported by Abu Ya'la; the men of its chain are among the men of the correct collections." Vol. 3, p. 104.

32. Tafsir al-Tabariy, tahrir Shokir, 14-jild, 316-bet.

32. Commentary al Tabari, ed. Shakir, Vol. 14, p. 316.

33. Hanafiylarning o'zlari aytadilarki, agar kimdir biror hukmni ma'lum sabablarga bog'lasa va o'sha sabablar yo'qolsa, bu hukmni bekor qilish uchun yetarli dalil bo'lmaydi, chunki hukm o'z sababining doimiy mavjudligini talab qilmaydi, masalan, qullik holatida bo'lgani kabi. Shunday ekan, hatto sababi yo'q bo'lib qolganda ham, bu hukm bekor qilingani haqida dalil bo'lishi zarur. Biroq ular shuni ham ta'kidlaydilarki, ijmo' mavjud bo'lganda sababni aniqlab o'tirish shart emas. Qarang: Radd al-Muhtar, 2-jild, 82–83-betlar.

33. Hanafites themselves say that if one attributes a ruling to certain reasons, and those reasons cease to exist, that is not sufficient proof to negate the ruling, since a ruling does not require the continuous presence of its reason, as in the case of slavery. Thus there is always need for proof to indicate that such a ruling is waived, even when its reason does not exist anymore. But they go on to argue that we need not specify the reason whenever ijma' exists. See Radd al Muhtar, Vol. 2, pp. 82-83.

34. Sharh al-Azhar, 1-jild, 513-bet da aytilishicha, qalblarni yaqinlashtirish uchun (muallafat al-qulub) zakot berish davlat tomonidan musulmonlar manfaati yo‘lida amalga oshirilsa joiz, boshqa hech kimga esa ruxsat etilmaydi. Ba’zi Zaydiylar esa zakot to‘lovchi shaxslarning o‘zlari ham qalblarni yaqinlashtirish uchun zakot berishiga ruxsat beradilar.

34. In Sharh al Azhar, Vol. 1, p. 513, it is said that reconciling hearts is allowed if done by the state for the benefit of Muslims, but is not permissible to anyone else. Some Zaidis allow individual zakah payers to give toward heart reconciliation.

4.3 Uchinchi bob. Qalblari yumshatilayotganlar

Bu guruhning qamrab olinganligining ko'rsatkichlari

Ushbu toifaning kichik bo'limlari

This is a question for me to translate, not answer. Here is the translation of your text into Uzbek: "Does giving for reconciliation end with the Messenger's death?" Yarashtirish uchun sadaqa berish Elchining vafoti bilan tugaydimi?

Bekor qilish da'volarini rad etish

Qalblarni birlashtirish ehtiyoji hech qachon to'xtamaydi

Yuragini yumshatish (ta'lif al-qulub) uchun to'lov qilish huquqiga kim ega?

Bugungi kunda "muallafat al-qulub" (qalblarni yaqinlashtirish) ulushi qanday sarflanishi mumkin?

Zakotdan tashqari boshqa manbalardan qalblarni yaqinlashtirish uchun to'lov