Bu yerda qisqacha chetga chiqib, Islomning qarzdorlar va qarz olishga bo‘lgan munosabatini ko‘rib chiqish foydalidir:
It is worthwhile to digress briefly and look at Islam's stance on debtors and borrowing:
A. Islom musulmonlarga hayotda mo''tadillik va tejamkorlikni o'rgatadi hamda qarz olishdan saqlanishga undaydi.
A. Islam teaches Muslims moderation and economy in living and encourages them to avoid borrowing.
B. Agar vaziyat musulmonlarni qarz olishga majburlasa, ular buni puxta rejalashtirgan holda va qarzni to'liq qaytarish niyati bilan qilishlari kerak. Payg'ambar ﷺ shunday deydi: "Kimki boshqalardan mablag' olib, uni qaytarish niyatida bo'lsa, Alloh unga haqini ado etishda yordam beradi, kimki mablag'ni yeb-yo'qotish niyatida olsa, Alloh uni halok qiladi."9
B. If circumstances force Muslims to borrow, they must do so after careful planning and with full intention of paying back the loan. The Prophet says, "As for the person who takes funds from others with the intention of returning them, God helps him fulfill his due, but as for the person who takes funds with the intention of consuming and destroying them, God will destroy him."9
C. Agar qarzdor o'zining yaxshi niyatini ko'rsatuvchi dalillarga qaramay, qarzlarining hammasini yoki bir qismini to'lay olmasa, davlat uni qarzning og'irligidan va xo'rligidan xalos qiladi. Aytilishicha, "qarzlar kechasi g'am-tashvish, kunduzi esa xorlik manbaidir." PayG'ambar ﷺ Allohdan, ya'ni Parvardigorimdan shunday duo qilar edilar: "Ey Rabbim, qarz og'irligidan, dushman ustunligidan va dushmanlarning shodlanishidan Senga panoh tilayman."10
C. If the debtor is unable to pay all or some of his debts in spite of evidence that shows his good intention, the state saves him from the burden and humiliation of debt. It is said that "debts are a source of depression in the night and humiliation in the day." The Prophet used to supplicate God, "O my Lord, I seek refuge in You from the burden of debt and from defeat by the enemy, and from giving enemies [the opportunity to] gloat."10
Qarzlar nafaqat qarzdorning tashvish va xavotirining manbai, balki uning xulq-atvori va axloqiga ham ta'sir qilgan. Payg'ambar (s.a.v.) Allohdan qarzga botishdan panoh berishni tez-tez so'ragan. Undan nima uchun qarzdan panoh so'rashni qabrdagi azobdan, dunyo fitnasidan va Dajjol fitnasidan panoh so'rash bilan bir qatorga qo'yayotgani so'ralgan. U shunday javob bergan: "Albatta, odam qarz yuki ostida bo'lsa, gapirganda yolg'on gapiradi va va'da bersa, va'dasini buzadi."11 Payg'ambar ﷺ sahobalarini qarz olishdan qaytarish uchun bir necha usuldan foydalangan, hatto ado etilmagan qarzi bilan vafot etgan kishining janoza namozini o'qishdan ham bosh tortgan. Payg'ambar ﷺ janoza namozini o'qishdan bosh tortsa, odam qanchalik sharmanda bo'lishini bilgan holda, bunday qaytarishning keng ta'sirini tushunish mumkin.
Debts are not only a source of anxiety and insecurity for the borrower, but they also affected the borrower's behavior and morality. The Prophet (p) often asked God for protection from being under debt. He was asked why he associated seeking refuge from debts with seeking protection from punishment in the grave, from the temptation of worldly life, and from the temptation of the false messiah. He answered,"Indeed, when a man is burdened by debt, if he speaks he lies and if he promises he breaks his promises."11 The Prophet used several means to discourage his Companions from borrowing, even declining to pray at the funeral of a person who died leaving unfulfilled debts. Knowing how disgraced a person would be if the Prophet refused to pray at his funeral, one can realize the extensive effect of such discouragement.
Islam davlati gullab-yashnagach, uning xazinalaridagi boyliklar ko'payganida, Payg'ambar ﷺ musulmonlarning qarzlarini davlat hisobidan to'lay boshladi. Abu Hurayra rivoyat qiladi: Allohning Elchisi ﷺ ga qarzdor holda vafot etgan kishining janozasi ko'pincha olib kelinardi. Payg'ambar ﷺ so'rardi: "Uning qarzini to'laydigan biror narsa qoldirganmi?" Agar javob "ha" bo'lsa, Payg'ambar ﷺ marhum uchun namoz o'qirdi, agar javob "yo'q" bo'lsa, u: "Do'stingiz uchun namoz o'qing", derdi. Keyin Alloh unga yerlarni va ularning xazinalarini ochib bergach, u ﷺ shunday dedi: "Men mo'minlarga o'zlaridan ham ko'proq mas'ulman. Kim qarzi qolgan holda vafot etsa, uning qarzini to'lash mas'uliyati menga yuklanadi."
Payg'ambar ﷺ musulmonlarni qarzdor odamlarga yordam berishga, birodarlikka, Allohga itoat qilishga va Allohdan savob umid qilishga undadi. Abu Sa'id al-Xudriy aytadi: "Allohning Elchisi ﷺ davrida bir kishi sotib olgan mevalari tufayli moliyaviy zarar ko'rdi; qarzlari to'planib, u bankrot bo'lib qoldi. Allohning Elchisi ﷺ dedi: "Unga sadaqa bering."
When the Islamic state prospered, and the resources of its treasuries became manifold, the Prophet started paying the debts of Muslims from the state. Abu Hurairah narrates that the Messenger of God was often brought the coffin of a man who died in debt. The Prophet would ask, "Did he leave anything to pay his debts?" If the answer was yes, the Prophet would pray for the body, and if the answer was no, he would say, "Pray for your friend." Then, when God opened lands and their treasures for him, he said, "I am more responsible for believers than their own selves. He who dies leaving debts due on him, I take responsibility for their payment."12 The Prophet (p) encouraged Muslims to help people under debt, in brotherhood, in obedience to God, and in aspiration of reward from God. Abu Sa'id al Khudri says, "A man at the time of the Messenger of God (p) suffered financial loss because of fruits he bought; his debts accumulated until he went bankrupt. The Messenger of God (p) said, "Give him charity .
"..." odamlar unga sadaqa berdilar, lekin bu odamning barcha qarzlarini to'lash uchun yetarli emas edi. Alloh Elchisi ﷺ qarz beruvchilarga dedilar: "Hozircha mavjud mablag'ni olinglar, boshqa narsa yo'q."13
. ." people gave him charity, but that was not sufficient to pay all the man's debts. The Messenger of God (p) said to the man's creditors, "Take the present funds, and you have nothing more."13
Qarzdorlarga yordam berishning eng so'nggi va eng muhim vositasi — Alloh belgilagan ulushdir, u zakot mablag'laridan qarzdorlarga beriladi. Shu yo'l bilan Islom qarzdorlarni qarzlarining majburiyati va xo'rligidan xalos etadi. Dunyo hech qachon o'z tuzilishining o'zagida qarzdorlarning moliyaviy yordam olish huquqini o'z ichiga olgan boshqa tizimni bilmagan. Zakot bu qarzlarni to'lash orqali ikki maqsadga erishadi: qarz ostida qolganlarning yukini yengillashtiradi va qarz beruvchilarga kafolat yaratadi, bu esa jamoaning barcha a'zolariga bir-biriga qarz berishda xotirjamlik hissini beradi. Shunday qilib, Islom qarz ostida qolganlarni hayot uchun zarur bo'lgan muhim mol-mulklarini sotishga majbur qilmasdan yengillashtiradi.
'Umar ibn 'Abdulaziz viloyat hokimlariga yozgan edi: "Qarz ostida qolganlarning qarzini to'lab bering." Ba'zi hokimlari javob yozib, "Shunday odamlar bor, ularning uy-joylari, xizmatkorlari, otlari va jihozlari bor, shunga qaramay ular qarzdor", dedilar. 'Umar javob berdi: "Musulmonga yashaydigan uy, uy ishlarida yordam beradigan xizmatkor, urushda minadigan ot va uyidagi jihozlar kerak. Ha, bunday odamlarning qarzini to'lab bering."
Alloh tomonidan kelgan, o'n to'rt asr oldingi bu adolat va rahm-shafqat tizimi insoniy tuzumlar va zamonaviy bankrotlik qonunlari bilan qiyoslab bo'lmaydi. Rim qonunlarida qarzdor qarzini to'lay olmasa, erkin bo'lsa qulga aylantirilar, qul bo'lsa qamalar yoki o'ldirilar. Islomgacha bo'lgan Arabistonda qarzini to'lay olmagan qarzdorlar qarz beruvchining foydasiga sotib yuborilar edi.
Alloh aytadi: "Agar qarzdor qiyinchilikda bo'lsa, unga osonlik bo'lguncha muhlat bering. Agar qarzni sadaqa tariqasida kechirsangiz, bu siz uchun yaxshiroqdir, agar bilsangiz."17
The last and most important means of helping debtors is the share God prescribes for them in zakah funds. By this means, Islam frees debtors from the obligation and humiliation of their loans. The world has never known another system which includes in its very constitution the rights of debtors to financial aid. By paying these debts, zakah achieves two objectives: relieving those burdened by debts and providing guarantees to creditors, which helps all members of the community feel secure about extending loans to each other. In this way, Islam relieves those under debts without forcing them to liquidate essential assets needed for their living. 'Umar bin 'Abd al Aziz wrote his province governors to "pay the debts of those under debts." Some of his governors wrote back, "There are people who own shelters, servants, mares, and furniture, yet are under debt." 'Umar answered, "A Muslim needs a home to reside in, a servant to help in housekeeping, a mare to ride in war, and furniture in his house. Yes, pay the debts of such people."14 This system of justice and mercy that came from God fourteen centuries ago is incomparable to man-made systems and modern bankruptcy laws. In the Roman canon, if a debtor is unable to pay his debts, he must be enslaved if free and imprisoned or killed if already a slave.15 In pre-Islamic Arabia, debtors who could not pay their debts were sold to the benefit of the creditor.16 God says, "If the debtor is in difficulty, grant him time till it is easy for him to repay. But if ye remit the debt by way of charity, that is best for you, if ye only knew."17