Ushbu matnda Qur'on oyatlari (9:60) qavs ichida keltirilgan, shuning uchun ularni tarjima qilishda ehtiyot bo'lish kerak. Tarjimani quyida beraman: Zakot oluvchilar toifalarini sanab o'tuvchi oyat [9:60] sakkizta toifani sanaydi, lekin ulardan to'rttasini "-ga" predlogi bilan – kambag'allarga, muhtojlarga, ishchilarga, ko'ngillari yumshatilayotganlarga – eslatadi, qolgan to'rttasini esa "-da" predlogi bilan – qullarni ozod qilishda, qarzdorlarga (yordam berishda), Alloh yo'lida, yo'lovchiga (yordam berishda) – ishlatadi. Qur'on mukammaldir; predlogning o'zgarishi ham behuda emas, bunda nima uchun avval "li" (-ga) ishlatilib, keyinroq "fi" (-da) ishlatilgan?

The verse listing categories of zakah recipients [9:60] counts eight categories, but mentions four of them using the preposition "to"--to the poor, to the needy, to the workers, to those whose hearts are being reconciled--and uses the preposition "in" with the other four categories--in freeing slaves, in (aid of) those under debt, in the way of God, in (aid of) the wayfarer. The Qur'an is perfect; not even a change of preposition is done in vain, so why is "to" [the Arabic "li"] used first and "in" [the Arabic "fi"] used later?

Zamahshariy, "in" predlogi oxirgi to'rt toifa uchun ishlatilgani ular sadaqalarga ko'proq haqli ekanini bildiradi, deydi, chunki "in" narsalar ichiga qo'yiladigan joyni bildiradi; demak, bu oxirgi to'rt toifa sadaqalar qo'yilishi kerak bo'lgan idishlardir.1 Ibn al-Munayyir "al-Intisar" kitobida Zamahshariyning bu izohiga sharh berib yozadi: "Yana bir, muhimroq farq shundaki, zakot birinchi to'rt toifaga shunday beriladiki, ular uning egasi bo'ladilar, oxirgi to'rt toifadagi kishilarga esa zakot albatta berilmaydi, balki ularning manfaati uchun sarflanadi. Boshqacha aytganda, qulning ozod bo'lishi uchun zakot qul egasiga beriladi; u Allohning roziligi uchun, qarzdorlarning qarzini to'lash uchun qarz beruvchiga yoki yo'lovchining uyiga yetib olishiga yordam berish uchun ham beriladi."2 Roziy ham, Ibn al-Munayyirga o'xshab, "ila" (ga) predlogi mulkdorlikni, "fi" (da/ichida) predlogi esa sarflanishning maqsadini bildirishini ta'kidlaydi. Xulosa qilib aytganda, zakot birinchi to'rt toifaga beriladi, oxirgi to'rt toifaga esa "uchun" beriladi, albatta ularning o'ziga berilishi shart emas.3 Xozin tafsirida ham shu narsa aytilgan.4

Al Zamakhshari says the use of the preposition "in" for the last four categories indicates they are more deservant of zakah than the first four, since "in" indicates a place inside which things are put, meaning that these last four categories are containers in which sadaqat should be put.1 In al Intisar, Ibn al Munayyir comments on al Zamakhshari's note, "The other, more important, difference is that zakah is given to the first four categories in such a manner that they become its owners while zakah is not necessarily given to persons in the last four categories, but spent for their benefit. In other words, zakah is given to the master of the slave to gain the slave's freedom; it is also given for the sake of God, to the creditor of those under debt, or to help the wayfarer reach home."2 Al Razi notes, similarly to Ibn al Munayyir, that "to" indicates ownership, while "in" cannotes the purpose of the spending. In summary, zakah is given to the first four categories, while it is given for, and not necessarily to the last four categories.3 The same is stated in al Khazin's commentary.4

Rashid Rida,5 followed by the late Mahmud Shaltut,6 divides the categories that deserve zakah into two kinds: individuals and interests. Individuals include the first four plus those under debt and the wayfarer, while interests include freeing slaves and the sake of God. The author of al Manar uses the additive conjunction "and" before the words "those under debt" and "wayfarer," relating these two categories to the first four, since the preposition "in" is used immediately before "liberating slaves" and "sake of God." This non-sequential addition does not show proper respect for the eloquence of the Qur'an. It is better to take the additions in sequence, grouping the last four categories together, because they are preceded by the preposition "in," which is the choice of al Zamakhshari, Ibn al Munayyir, al Razi, and others. Ibn Qudamah supports the view of al Razi and his colleagues, saying: Four categories receive zakah such that it becomes their property forever and they do not need to return it. The other four categories do not take zakah but to spend it for a predetermined purpose, and if they do not spend it for that purpose, it can be taken back from them. The last four categories take zakah in order to use it toward fulfilling some objectives, while the first four categories are themselves objectives of zakah. For example, the purpose of zakah is fulfilled by giving the poor, thus making the poor rich. On the other hand, if a person in one of the last four categories were given an amount of zakah for a purpose which can be achieved by spending a lesser amount, the remainder must be returned, except in the case of the fighter for the sake of God.7 (This lost exception does not apply to military equipment such as weapons and horses, which must be returned to the zakah fund.) This distinction made by Ibn Qudamah is undoubtedly correct. U'sha bu fikrini Qur'ondagi, sharhlovchi G'oyat al-Muntaho kitobida zikr qilgan ro'yxatdagi toifalarga mos ravishda qo'llangan predlog o'zgarishini keltirib dalillashi mumkin edi.8

Rashid Rida,5 followed by the late Mahmud Shaltut,6 divides categories that deserve zakah into two kinds: individuals and interests. Individuals include the first four plus those under debt and the wayfarer, while interests include freeing, slaves and the sake of God. The author of al Manar uses the additive conjunction "and" before the word "those under debt" and "wayfarer," relating these two categories to the first four, since the preposition "in" is used immediately before "liberating slaves" and "sake of God." This non-sequential addition does not show proper respect for the eloquence of the Qur'an. It is better to take the additions in sequence, grouping the last four categories together, because they are preceded by the preposition "in" which is the choice of al Zamakhshari, Ibn al Munayyir, al Razi, and others. Ibn Qudamah supports the view of al Razi and his colleagues, saying Four categories receive zakah such that it becomes their property forever and they do not need to return it. The other four categories do not take zakah but to spend it for a pre-determined purpose, and if they do not spend it for that purpose, it can be taken back from them. The last four categories take zakah in order to use it toward fulfilling some objectives, while the first four categories are themselves objectives of zakah. For example, the purpose of zakah is fulfilled by giving the poor, thus making the poor rich. On the other hand, if a person in one of the last four categories ware given an amount of zakah for a purpose which can be achieved by spending a lesser amount, the reminder must be returned, except in the case of the fighter for the sake of God,"7 (This lost exception does not apply to military equipment such as weapons and horses, which must be returned to the zakah fund.) This distinction made by Ibn Qudamah is undoubtedly correct. He could have supported it by quoting the change of preposition used in the Qur'an with the listed categories, as noted by the commentator of Ghayat al Muntaha.8

Zakotni qullarni ozod qilishga sarflash ikki shaklda bo‘lishi mumkin:

Spending zakah in liberating slaves may take two forms:

1. Bu zakot mukatab qulga o‘z xo‘jayiniga to‘lashga yordam berish uchun ishlatilishi mumkin. Mukatab qul (al-‘abd al-mukatab) — xo‘jayini bilan kelishuv tuzgan qul bo‘lib, kelishilgan miqdorda pul to‘lagach, ozodlikka erishadi. God musulmonlarga ozodlikka erishishni istagan qullar bilan kelishuv tuzishni buyuradi. God shuningdek musulmonlarga qullarga shartnoma bo‘yicha to‘lovni to‘lashda yordam berishni buyuradi. God shunday deydi: "Agar sizlarning qullaringizdan biri o‘z ozodligini ma’lum miqdor evaziga sotib olish uchun yozma hujjat so‘rasa, uning ichida yaxshilik borligini bilsangiz, unga hujjat yozib bering. Va God sizlarga bergan boylikdan ularga o‘zingiz ham bering". Boshqacha aytganda, God xo‘jayinlarga ham qullarning shartnoma bo‘yicha to‘lovini to‘lashda yordam berishni buyuradi. Bundan tashqari, God qullarni ozod qilish uchun zakotdan ulush ajratgan. Abu Hanifa, al-Shofi’iy, ularning shogirdlari va al-Lays ibn Sa’d zakot oyatini mukatab qullarga oid aniq ko‘rsatma deb hisoblaydilar. Ular dalil sifatida Ibn ‘Abbosning "…va qullarni ozod qilishda" degan iborani mukatab qullar deb izohlaganini keltiradilar. Bu fikrni yuqoridagi oyatning oxirgi jumlasi ham qo‘llab-quvvatlaydi, deyiladi.10

1. This zakah can be used to help a contracted slave pay his master. A contracted slave (al 'abd al mukatab) is a slave who has an agreement with his master that upon paying the master an agreed upon amount, the slave gains freedom. God orders Muslims to contract slaves who desire liberating contracts. God also ordains Muslims to help slaves provide the contractual ransom to their masters. God says, "and if any of your slaves ask for a deed in writing [to enable them to earn their freedom for a certain sum] give them such a deed if ye know any good in them; yea, give them something yourselves out of the wealth which God has given you."9 In other words, God also orders the masters to help slaves pay their contractual sum. In addition to this, God assigns a share of zakah for liberating slaves. Abu Hanifah, al Shafi'i, their disciples, and al Laith bin Sa'd, consider the verse of zakah a specific reference to contracted slaves. They present as evidence a report that Ibn 'Abbas interprets the verse " . . . and in liberating slaves," to mean contracted slaves. This is said to be supported by the last sentence of the above mentioned verse.10

2. Ikkinchi yo'l ozod qilish uchun zakot mablag'laridan qul sotib olib, uni ozod qilishdir. Buni davlat, zakot to'lovchi yoki zakot to'lovchilar guruhi birgalikda amalga oshirishi mumkin. Bu Molik, Ahmad va Ibn Ishoqning fikridir. Ibn al-Arabiy bu narsa Qur'on ohatlaridan ravshan ko'rinib turishini ta'kidlaydi, chunki Qur'onda qullar haqida ishlatilgan "bo'yinlar" so'zi, qachon ishlatilmasin, ularni ozod qilishni anglatadi. Agar Alloh shartnoma asosidagi qullarning alohida toifasini nazarda tutganida edi, uni nomi bilan zikr qilgan bo'lardi. Ibn al-Arabiyning fikricha, shartnoma asosidagi qulga qarzdor shaxs sifatida zakot berilishi mumkin, ammo qullarni ozod qilish nomi ostida emas, faqat bu atamani haddan tashqari umumlashtirish orqali.

Shuni ta'kidlash kerakki, Islom kishilarni bosqichma-bosqich ommaviy ravishda qullikdan ozod qilishni boshlagan birinchi tizim bo'ldi va buning uchun bir nechta vositalarni birgalikda qo'lladi. Islom avvalo qullik manbalarini quritdi: ozod kishilarni o'g'irlash va sotishni, qarzdorlarni va jinoyatchilarni qonuniy ravishda qulga aylantirishni, shuningdek, tajovuzkorlik yoki iqtisodiy foyda maqsadida olib borilgan urushlardagi asirlarni qul qilishni taqiqladi. Qullikning faqat bitta manbai — tajovuz va zulmning oldini olishga qaratilgan, axloqan to'g'ri urush saqlanib qoldi.16 Bunday urushda ham Islom davlati urush asirlarini qul qilishi shart emas. Bu yo'l faqat musulmon asirlarga kofirlar tomonidan ko'rsatiladigan muomalaga o'xshash munosabat ta'minlash uchun ochiq qoldirilgan imkoniyatdir. Qur'oni Karimning qonuniy urush asirlari haqidagi oyatlarida qullik hatto variant sifatida ham zikr etilmaydi. Qur'oni Karimda shunday deyilgan: "Ularni to'liq bo'ysundirganingizda, ularni mahkam bog'lang; shundan so'ng yo marhamat, yo fidya vaqtidir."17

It should be noted that Islam was the first system to start a gradual mass elimination of slavery, by using several means together. Islam first dried up the sources of slavery by prohibiting the kidnapping and selling of free persons, legal slavery of debtors and criminals, or the enslaving of prisoners of wars waged for aggression or economic benefit. Only one source of slavery, morally-lawful war aimed at preventing aggression and oppression, was left intact.16 Even in such a war, the Islamic state need not enslave prisoners of war. This is only an option left open in order to provide for treatment comparable to that which Muslim prisoners receive from the unbelievers. Qur'anic texts regarding prisoners of lawful wars do not even mention slavery as an option. The Qur'an says, "When ye have thoroughly subdued them, bind a bond firmly on them; thereafter is the time for either generosity or ransom."17

Shu bilan birga, Islom qullarni ozod qilish uchun doimiy vositalarni belgilaydi. Islom qullarni ozod qilishga da'vat etadi va buni Xudoga bo'ysunishning bir ko'rinishi sifatida, shuningdek, gunoh yoki xatolar uchun kechirim so'rovchi shaxslar tomonidan bajariladigan kafforat sifatida belgilaydi, masalan, Ramazonda ro'zani buzish yoki qasamni buzish kabi holatlarda. Islom qullarni ozod qilishni farz qiladi. Fiqh az-Zakat (II jild), Dr. Yusuf al-Qaradoviy, 46

At the same time, Islam prescribes continuous means for liberating slaves. Islam urges freeing slaves, and makes it one expression of submission to God, as well as a compensation performed by persons seeking forgiveness for sins or errors, such as breaking fast in Ramadan or breaking an oath. Islam requires freeing slaves as Fiqh al Zakah (Vol. II), Dr. Yusuf al Qardawi 46

Ahmad, zakat mablag'laridan musulmon qullarni ozod qilish uchun ajratiladigan ulushga Islom davlatining dushmanlari qo'liga tushib qolgan musulmon harbiy asirlarni ham kiritish mumkin, chunki ikkala holatda ham musulmonlar ozodligiga erishiladi, deydi u.21 Molikiy mazhabidagi olim Ibn al-Arabiy bu masalada ulamolar o'rtasida ixtilof borligini aytadi: Asbag bunga ruxsat yo'q deydi, Ibn Habib esa ruxsat bor deb hisoblaydi. Ibn Habib shunday deb dalil keltiradi: agar zakot boshqa holatda jamiyatda boshqa musulmonning mulkidagi musulmon qulni ozod qilishga sarflanishi mumkin bo'lsa, musulmonlarni zolim kofir dushmandan ozod qilish, shubhasiz, ustun turadi.22 Bugungi kunda dunyoda musulmonlar kofirlar qo'liga asir tushadigan ko'plab davom etayotgan urushlar bor; ularning ozodligiga erishish esa zakotning maqsadlaridan biriga aylanadi.

The share of zakah proceeds used to gain the freedom of Muslim slaves can include Muslim prisoners of war who have fallen in the hands of enemies of the Islamic state, according to Ahmad, on the grounds that both cases gain the freedom of Muslims.21 Ibn al 'Arabi, a Malikite, says that scholars differ on whether this is permissible. Asbagh says it is not allowed, while Ibn Habib believes it is allowed. The latter argues that if zakah is otherwise going to be used to gains the freedom of a Muslim slave owned by another Muslim in a Muslim society, freeing Muslims from an oppressive unbelieving enemy, obviously takes priority.22 There are many ongoing wars in the world today in which Muslims fall prisoner in the hands of non-Muslims; gaining their freedom becomes one of the objectives of zakah.

Tafsir al-Manar'da marhum Rashid Rida shunday deydi: "Ozod qilish zamonaviy davrda mustamlaka hokimiyatining xo'rlash va zulmidan xalqlarni ozod qilishda o'z ifodasini topadi; bu yakka qullarni ozod qilishga nisbatan ommaviy ozodlikdir."23 Shayx Mahmud Shaltut esa ta'kidlaydi: "...Menimcha, bugun insoniyat uchun yanada xavfli bo'lgan qullikning bir shakli mavjud. Bu xalqlarning g'oyalari, boyligi va hokimiyatini qul qilish bo'lib, ularni o'z yurtlarida erkinlikdan mahrum etadi. Yakka shaxsning qulligi inson o'lishi bilan tugaydi, bugun esa butun millatlar va xalqlar, avloddan avlodga, shafqatsiz hokimiyat ostida davomli, og'ir zulm tagida qul qilinmoqda."

In the commentary al Manar, the late Rashid Rida says "liberating has its modern equivalent in liberating people from the humiliation and oppression of colonial power, which is mass liberation as compared to freeing individual slaves."23 Shaikh Mahmud Shaltut emphasizes, ". . . I think we have today a form of slavery that is more dangerous to humanity. It is the enslavement of peoples ideas, wealth, and authority, depriving them of their freedom in their own land. The enslavement of an individual ends with the death of the person, but today entire nations and peoples are enslaved, generation after generation, in a continuous form of overwhelming oppression under ruthless power.

Bu xil qullik yo'q qilinishga loyiq va undan xalqlarni ozod qilish uchun, nafaqat zakot va sadaqa mablag'laridan foydalanish, balki barcha boyligimiz va o'zimizni ham fido qilish orqali ko'proq harakat qilishga arziydi. Bu boy musulmonlarning musulmon ummati xalqlariga yordam berishdagi ulkan mas'uliyatini ko'zimizni ochishi kerak.23

This form of enslavement deserves extermination and deserves more efforts to liberate people from it, not only by using the proceeds of zakah and charity, but also by sacrificing all our wealth and ourselves. This must open our eyes to the tremendous responsibility of rich Muslims to help peoples of the Muslim nation."23

Garchi Rizo va Shaltut mustamlaka xalqlariga tajovuzkor kuchlar tomonidan o‘tkazilgan chidab bo‘lmas zulmni to‘g‘ri tasvirlagan bo‘lsalar ham, men qullarni ozod qilish ma’nosini shu darajada kengaytirishga qo‘shilmayman, chunki so‘zlarni bunchalik erkin qo‘llash kerak emas. Zulm ostidagi xalqlarga yordam berishga kelsak, zakot "Alloh yo‘lida" sarflanishi nomi ostida, shuningdek, musulmonlarni va musulmon yerlarini ozod qilishga hissa qo‘shishi lozim bo‘lgan musulmon davlatlari va xalqining barcha resurslari bilan, bizda katta imkoniyat bor.

Although Rida and Shaltut correctly describe the unbearable oppression inflicted on colonized nations by aggressive powers, I do not agree on expanding the meaning of freeing slaves to such and extent, because words should not be so loosely applied. As for helping the oppressed peoples, we have great opportunity under the title of zakah spent "for the sake of God," in addition to all the resources of Muslim states and people that must contribute toward the liberation of Muslims and Muslim lands.