Zakotning taqsimlanishining yettinchi toifasi Qur'onda "fi sabilillah" [Alloh yo'lida] deb ifodalangan. Bu zakot ulushi kimga beriladi? Bu atamaning lug'aviy ma'nosi juda ravshan. "Sabil" yo'l demakdir, "sabilillah" esa Allohning roziligiga olib boradigan yo'ldir. Ibn al-Asir shunday deydi: "...'sabilillah' shunchalik keng ma'noga egaki, Alloh uchun xolis niyat qilingan har qanday amal yoki ishni, jumladan, diniy farzlarni bajarishni hamda ixtiyoriy ibodat va savoblı ishlarni ham o'z ichiga oladi. 'Fi sabilillah' atamasi biror so'z bilan cheklanmagan holda kelganda, odatda jihod [Alloh yo'lida kurash] ma'nosini anglatadi, shuning uchun bu atama ko'pincha faqat jihod ma'nosi bilan cheklangandek ko'rinadi." Ibn al-Asirning "fi sabilillah" atamasi haqidagi bu tahlili ikki muhim nuqtani ko'rsatadi.

The seventh category of zakah distribution is expressed in the Qur'an as "fi sabil Allah" [in the way of God]. To whom is this share of zakah paid? The linguistic meaning of the term is quite obvious. "Sabil" means way, and "sabil Allah" is the way that leads to pleasing God. Ibn al Athir says ". . . 'sabil Allah' is general enough to cover every action or deed sincerely intended for the sake of God, including fulfilling religious obligations and voluntary worships and deeds. When the term 'fi sabil Allah' is not modified, it usually means jihad [fighting for the sake of God], so the term often appears to be restricted to the meaning of jihad." This analysis of the term 'fi sabil Allah' by Ibn al Athir shows two important points:

Asl ma'nosida bu atama faqat Alloh rizosi uchun qilingan har bir amalni anglatadi, jumladan barcha yaxshi ishlarni, yakka tartibdagi va jamoaviy ishlarni.

1. The term originally means every action intended solely to serve the cause of God, including all good deeds, individual and collective.

2. Odatda, bu atama o‘zgartirilmagan holda, Alloh yo‘lida kurashish ma’nosida tushuniladi, chunki tez-tez ishlatilishi uning ma’nosini deyarli faqat Alloh yo‘lida kurashishga cheklab qo‘ygan.

2. Unmodified, the term is commonly understood to mean fighting for the sake of God, since frequent usage almost restricts the meaning to fighting for the sake of God.

Bu atamaning ikki ma'nosi zakotni taqsimlashning ettinchi toifasi borasida faqihlar orasidagi ixtiloflar haqida butun bir hikoyani aks ettiradi. Shubhasiz, barcha olimlar Alloh yo'lidagi jihodni bu toifaga kiritishda hamfikrdir; ularning ixtilofi esa bu toifaga Allohning roziligiga erishtiradigan boshqa yaxshi amallar ham kirishi mumkinmi, degan masalaga qaratilgan. Quyidagi muhokamada ushbu masala yuzasidan faqihlarning fikrlari bayon etiladi.

These two meanings of the term tell a whole story of differences among jurists on this seventh category of zakah distribution. Obviously, all agree that fighting for the sake of God is included in this category; their differences center on whether this category may also cover other good deeds intended to please God. The following discussion describes the opinions of jurists on this matter.

Abu Yusuf ga ko'ra, fi sabil Allah toifasiga jihodda qatnashuvchi shunday jangchilar kiradiki, ularda ulov va xarajat uchun yetarli mablag' yo'q va bu ularni jihodda qatnashishdan to'sadi. Ular ishlab daromad topish imkoniga ega bo'lsalar ham, ularga sadaqa olish halol, chunki ishlash ularni jihoddan qaytarib qo'yadi. Muhammad esa bu atamaga haj qilishni xohlaydigan, lekin pul yetishmagani uchun buni amalga oshira olmaydiganlarni ham kiritadi. U buning dalili sifatida quyidagi rivoyatni keltiradi: kimdir o'z tuyasini Allah yo'lida (fi sabil Allah) bag'ishlagan edi, shunda Allahning Elchisi ﷺ unga shu tuyada haj ziyoratchilarini tashishni buyurdilar. Bundan tashqari, haj Allah uchun qilinadi, chunki u Uning farmonlariga itoat etishdir.

According to Abu Yusuf, the category of fi sabil Allah includes fighters who do not have sufficient funds for rides and expenses in such a way that impedes them from fighting. Sadaqah is lawful to them even if they are able to earn income, since working would deter them from fighting. Muhammad understands the term to include those who want to perform pilgrimage but cannot do so for lack of money. He presents as evidence a report that a man who devoted his camel in the way of God (fi sabil Allah) was ordered by the Messenger of God (p) to carry pilgrims on it. Additionally, pilgrimage is for the sake of God, as it is an obedience to his ordinances.

Ba'zi hanafiylar bu toifaga to'liq vaqtli talabalarni ham kiritadi. "Al-Fatawa az-Zahiriyya" muallifi "fi sabilillah" atamasini sharhlashda faqat shu toifani zikr etadi. Boshqalar bu talqinni rad etadi, chunki oyat nozil bo'lgan paytda to'liq vaqtli talabalik tushunchasi mavjud emas edi. Yana boshqalar esa to'liq vaqt ilm olish Shariat ilmini to'liq vaqt davomida o'rganish ma'nosini anglatishi mumkin, deb javob beradi. Bunga dalil sifatida Madinada Payg'ambar ﷺ huzurida ilm olish uchun to'liq vaqt yashagan sahobalar, ya'ni Ahli Suffa — Payg'ambar ﷺ masjidi oldidagi, bu odamlar chodirlarda yashagan joy nomi bilan atalgan guruhni keltiradilar. "Al-Bada'i'" kitobida al-Kosoniy Allohga itoat amallarini bajaradigan va yaxshi ishlarga da'vat qiladigan barcha kishilarga fi sabilillah sifatida yordam berish mumkinligini, atamaning lug'aviy asl ma'nosiga ko'ra, aytadi. Ibn Nujaym "al-Bahr" kitobida sharhlab yozadi: "Ravshanki, barcha hollarda faqirlik sharti zarurdir", ammo Rashid Rizo bunday cheklov fi sabilillah toifasini alohida guruh sifatida butunlay yo'qqa chiqarishini ta'kidlaydi, chunki birinchi toifa barcha faqir kishilarni o'z ichiga oladi.4

Some Hanafites argue that this category includes full-time students. The author of al Fatawa al Zahiriyyah mentions only this category in his interpretation of the term fi sabil Allah. Others reject this interpretation on the grounds that when the verse was revealed, the concept of full-time students did not exist. Others reply that studying full time can mean acquiring knowledge of Shari'ah, as practiced full-time by those Companions who accompanied the Prophet (p) to receive knowledge from him in Madinah, known as the people of al Suffah [the name of the place in front of the Prophet's mosque in Madinah where these people used to live in tents]. In al Bada'i', al Kasani says all those who do deeds of obedience to God and promote good actions can be helped as fi sabil Allah, following the original linguistic meaning of the term. Ibn Nujaim in al Bahr comments, "It is obvious that the condition of poverty is necessary in all cases,"2 but Rashid Rida argues that such a restriction eliminates the whole category of in the way of God as a separate group of recipients, since the first category covers all poor persons.3,4

Ibn al-Arabiy "Ahkam al-Qur'on" asarida Molikning quyidagi so'zlarini keltiradi: "Allohning yo'llari ko'p, lekin bu yerda fi sabil Alloh deganda jihod, ya'ni urush nazarda tutilishi, boshqa Alloh yo'llaridan farqli o'laroq, hech kimning ixtilofi yo'q, deb bilaman." Muhammad ibn Abd al-Hakam esa shunday deydi: "Sadaqadan jangchilarning oziq-ovqati, qurol-aslahasi va boshqa jangovor vositalarining narxini to'lash mumkin. Bunga musulmon yurtlariga dushman bostirib kirishining oldini olish ham kiradi, chunki bularning barchasi Alloh yo'lida kurash bilan bog'liq amallardir. Nabiy ﷺ Sahl ibn Abi Xasmaga qilingan hujumdan keyin sulh tuzish maqsadida sadaqadan yuz tuya berdilar. Bu katta zo'ravonlik va fitna-fasodning oldini olish uchun qilingan edi."6

In Ahkam al Qur'an, Ibn al 'Arabi quotes Malik's remark, "The ways of God are manifold, but I know of no disagreement that what is meant by fi sabil Allah here is fighting, as distinct from other ways of God," Muhammad bin 'Abd al Hakam's says "From sadaqah, the value of food, arms, and other tools of war [of the fighters] can be paid. This includes preventing enemies from invading Muslim lands, since all these are actions related to fighting for the sake of God. The Prophet (p) gave one hundred camels from sadaqah in reconciliation after the attack against Sahl bin Abi Khathamah. He did so in order to prevent a major violent disturbance."6

Sharh al-Dardir ning Matn Xalil ga yozgan muallifi shunday deydi: "Zakot jangchilarga va chegara qo'riqchilariga berilishi mumkin, shuningdek qurollar va otlar kabi urush vositalarini sotib olish uchun ham berilishi mumkin."

The author of Sharh al Dardir on Matn Khalil writes, "Zakah can be given to fighters and border guards, and to buy war machinery, such as weapons and horses.

Jangchilar boy bo'lsa ham zakot olishlari mumkin, chunki ularga u kambag'allik sababli emas, balki God yo'lida jang qilayotgani uchun beriladi. Josuslarga ham zakot berilishi mumkin, garchi ular kofir bo'lsalar ham.7

Fighters may take zakah even if they are rich, since they are given because they are fighting for the sake of God and not because of poverty. Spies can also be given zakah, even if they are unbelievers."7

Molikiy mazhabining qarashini quyidagicha xulosa qilish mumkin:

The Malikite view can be summarized as follows:

1. Ular "Allohning yo'lida" iborasi faqat jihod qilish va musulmonlar yurtini himoya qilish bilan cheklanishiga kelishadilar. Note: the rule says to write "God", not "Allah", so the correct Uzbek rendering is "Xudoning yo'lida", not "Allohning yo'lida".

Shofiʼiylar orasida al-Nawaviy "al-Minhoj" kitobida va Ibn Hajar al-Haysamiy shu kitobga yozgan sharhida, "Alloh yo'lida" iborasiga Alloh yo'lidagi ixtiyoriy jangchilar ham kiradi, ular hukumatdan maosh olmaydi, deb hisoblaydilar. Ibn Hajarning so'zlari bilan aytganda: "Ixtiyoriy jangchilar ragbat bo'lganda maoshsiz jang qiladilar, aks holda savdo va hunarmandchilik bilan shug'ullanadilar." U yana qo'shadi: "Sabil Alloh lug'atda Unga olib boradigan yo'l degan ma'noni anglatadi. Ko'pincha bu Uning yo'lida, ya'ni Uning dinini himoya qilish uchun jang qilish ma'nosida ishlatiladi, bu Allohning roziligiga olib boradigan shahodat bo'lishi mumkin."

Along with al Nawawi in al Minhaj and Ibn Hajar al Haithami in his commentary on the same, Shafi'ites believe "in the way of God" includes voluntary fighters who do not receive salaries from the government. To use Ibn Hajar's words, "volunteer fighters fight without salaries when motivated, and otherwise they work in businesses and crafts." He adds, "Sabil Allah linguistically means the way that leads to Him. It is often used to mean fighting for His cause, which may mean martyrdom that leads to pleasing God.

"Shundan so'ng bu atama mukofotsiz jang qiluvchilarga nisbatan qo'llanildi, chunki ular maosh oluvchi askarlardan ko'proq qurbonlik beradi va hatto boy bo'lsalar ham, bu vazifani bajarishga yordam beradigan narsalarga loyiq bo'lishadi."9

Then the term was applied to those who fight without compensation, since they sacrifice more than salaried soldiers and deserve to be given what helps them undertake this duty, even if they are rich."9

Al-Shafi'iy "al-Umm" kitobida shunday deydi: "Zakot yig'iladigan hudud qo'shnilari orasida jihodda qatnashadiganlarga, ular kambag'al bo'lsinmi yoki boy bo'lsinmi, Alloh yo'lida ushbu ulushni berish mumkin. Jihodda qatnashuvchilardan boshqa kishilarga bu ulush faqat jihodchilarni himoya qilsa yoki ularni qo'riqlasa berilishi mumkin emas."

Al Shafi'i in al Umm says, "Neighbors of the area where zakah is collected who fight can be given the share for the sake of God whether they are poor or rich. People other than fighters must not be given this share unless they defend or guard the fighters.

Zakot ularni himoya qilayotganlarga ham berilishi mumkin, ular kofirlarning ularga hujum qilishini to‘xtatib turadilar."10 Uning faqat qo‘shni hududdagilarga berilishi mumkin, degan sharti zakotni bir hududdan boshqa hududga o‘tkazish mumkin emas, degan qoidasiga asoslanadi. "Al-Ravda" kitobida an-Navaviy shunday deydi: "Jangchilar jangga chiqqan paytdan to qaytib kelguncha bo‘lgan davr uchun ularga xarajatlari va kiyim-kechak berilishi mumkin, hatto ular chegara nuqtalarida uzoq vaqt turib qolsalar ham. Uning barcha xarajatlarini to‘lash yoki faqat jangga sayohat qilish natijasida yuzaga kelgan qo‘shimcha xarajatlarni to‘lash haqida ikki xil fikr mavjud. Jangchiga kuchuk sotib olish, qurol va boshqa jang asboblarini sotib olish uchun pul ham berilishi mumkin. U sotib olgan narsa unga butunlay tegishli bo‘ladi. Biroq, minish uchun ot va qurollarni boshqa birovdan ijaraga olib jangchilarga berish joizdir; bu mablag‘lar mavjudligiga bog‘liq. Otda jang qilishni bilmagan jangchilarga kuchuk qiymatini berish kerak emas." An-Navaviy qo‘shib aytadi: "Al-Miftoh kitobiga yozilgan ba’zi sharhlarda, jangchiga uning yo‘qligi davomidagi barcha vaqt uchun xarajatlari, shuningdek oilasining xarajatlari ham berilishi mumkinligi aytilgan. Ko‘pchilik olimlar oila xarajatlarini zikr qilmaydilar, lekin bu mantiqqa to‘g‘ri keladi. Davlat jangchining minadigan otini va qurollarini unga butunlay berishi, jangchilar uchun ijaraga yoki lizingga berishi, yoki sotib olib, urush tugagandan so‘ng davlatga qaytarilib, boshqa jangchilar foydalanishi uchun vaqf sifatida saqlab qo‘yishi mumkin."

Shofeiy mazhabidagilar singari hanbaliylar ham "fi sabilillah" iborasini ixtiyoriy jangchilar bilan cheklaydilar, ya'ni muntazam maosh olmaydigan yoki yetarli bo'lmagan darajada oladigan jangchilar bilan, hatto ular boy bo'lsalar ham. Chegara soqchilari jangchilar qatoriga kiritiladi. "G'oyat al-muntaho" va uning sharhida aytilishicha, davlat zakot mablag'iga otlar sotib olib, jangchilarga berishi mumkin, hatto jangchi o'zi zakot to'lovchi bo'lsa ham. Davlat qaroriga ko'ra jangovar kemalar va boshqa barcha jihozlarni sotib olish joizdir. Boshqa tomondan, alohida zakot to'lovchi shaxsning Alloh yo'lida jihod qilish uchun ot sotib olib, uni jangga bag'ishlash huquqi yo'q, chunki alohida zakot to'lovchilar zakot berishga majburdirlar va bu (o'zi) to'lov emas.13

Like Shafi'ites, Hanbalites restrict the term fi sabil Allah to volunteer fighters who receive no regular salaries, or who receive less than what is sufficient for them, even if they are rich. Border guards are included with fighters. It is stated in Ghayat al Muntaha and its commentary that the state may buy horses with zakah and give them to the fighters, even if the fighter is a zakah payer. It is permissible to buy warships, as well as all other equipment, as decided by the state. On the other hand, an individual zakah payer has no authority to buy a horse and devote it to fighting for the sake of God, because individual zakah payers are required to pay zakah and this is not payment.13

Ahmad'dan haj borasida ikkita rivoyat bor. Birinchisi shuki, haj ham shu toifaga kiradi. Kambag'al kishiga farz haj qilishi uchun zakot berilishi mumkin. Bu Ummu Ma'qil al-Asdiyya rivoyatiga asoslangan. Uning eri Alloh uchun bir tuyani nazr qilgan edi, u esa umra qilishni niyat qildi. Tuyadan foydalanishni so'raganda, eri rad etdi. U bu haqda Payg'ambar ﷺ ga aytdi. Payg'ambar (p)

There are two reports from Ahmad concerning pilgrimage. The first is that pilgrimage is included in this category. A poor person may be given zakah to perform obligatory pilgrimage, based on a saying from Umm Ma'qil al Asdiyyah. Her husband had devoted a camel for the sake of God, and she planned to make 'Umrah [visiting the Grand Mosque in Makkah for a ritual other than pilgrimage]. When she asked to use the camel, her husband refused. She mentioned this to the Prophet. The Prophet (p)

U ayolga tuyani ishlatishga ruxsat berishni buyurdi va dedi: "Hajj va umra Alloh uchun amalga oshiriladi."¹⁵ Bu rivoyat Ibn Abbos va Ibn Umardan naql qilingan. Bu fikr Ishoqning ham fikridir.

ordered him to let her use the camel, saying, "Pilgrimage and 'Umrah are for the sake of God."15 This is reported from Ibn Abbas and Ibn 'Umar. It is also the opinion of Ishaq.

Ahmadning ikkinchi rivoyatiga ko‘ra, hajni zakot mablag‘i evaziga amalga oshirish mumkin emas. Bu fikr ko‘pchilik ulamolarning qarashiga mos keladi. "Al-Mug‘niy" kitobida Ibn Qudama shunday deydi: "Bu afzalroq, chunki «Alloh yo‘lida» degan ibora, qayd qilinmagan holda, faqat jihodga (Alloh yo‘lida kurashga) nisbatan qo‘llanadi. Qur'onda «fi sabilillah» iborasi asosan jihod ma'nosida kelgan, shuning uchun zakot haqidagi oyat ham xuddi shunday tushunilishi kerak. Haqiqat shuki, zakotni ikki turdagi kishilarga sarflash mumkin: zakotga muhtoj bo‘lganlar, masalan, kambag‘al va miskinlar yoki qarzdorlar, hamda musulmonlarga zarur bo‘lganlar, masalan, jangchilar, qalblari yumshatilishi kerak bo‘lganlar va nizolashayotgan guruhlar o‘rtasida vositachilik qilish sababli qarzga botganlar. Kambag‘alning hajga borishi na bu, na u guruhga kiradi. U musulmonlarning ommaviy manfaatiga ham, kambag‘alning o‘ziga ham kerak emas, chunki kambag‘al kishi hajga borishga majbur emas. Alloh moliyaviy imkoniyatning yetarli bo‘lishini hajning farz bo‘lish shartiga qo‘ygan. Afzali shuki, bunday yordam zakotdan kambag‘alga berilmasin, balki musulmonlarning umumiy manfaati uchun saqlab qo‘yilsin."

Тўрт мазҳаб уч нуқтада бир хил фикрда.

The four schools agree on three points:

1. Jihad (Allohning yo'lida kurashish) albatta "fi sabilillah" toifasiga kiradi. 2. Mujohidlarga zakot berish joizdir. Zakotni jihozlar va qurollarga sarflash borasida esa kelishuv yo'q.

1. Jihad (fighting for God's sake) is definitely included in the category "fi sabil Allah." 2. It is lawful to give the fighters zakah. Spending zakah on equipment and arms is not agreed upon.

3. Zakot mablag'larini jamoat manfaatlari yoki umumiy yaxshi ishlarga sarflash, masalan, sug'orish kanallari, to'g'onlar, masjidlar, maktablar, yo'llar va magistrallar va hokazolarga sarflash joiz emas. Bularning xarajati boshqa davlat mablag'laridan, masalan, fay' va xiroj hisobidan to'lanishi kerak. Hanafiylar buni, zakot oluvchi tomonidan berilgan narsaga egalik qilishi shart, degan asos bilan man etadilar; boshqalar esa, bunday sarflar sakkiz toifaga kirmaydi, degan asos bilan man etadilar. Al-Kosoniyning yuqorida keltirilgan so'zlariga kelsak, u zakot oluvchi unga egalik qilishi kerak, degan sharti bilan cheklanadi.

3. It is not permissible to spend zakah on public interests or general good deeds such as irrigation canals, dams, mosques, schools, roads, and highways, etc. These must be paid for from other state funds, such as fai' and kharaj. Hanafites do not allow this on the grounds that the recipients must own what is paid them, while others do not allow it on the grounds that such spending is not included in the eight categories. As for al Kasani's above-quoted statement, it is restricted by his condition that zakah must be made owned by the recipient.

Abu Hanifah yagona fikrda, zakot berilishi uchun jihod qiluvchilarning kambag'al bo'lishini talab qiladi, Ahmad esa yagona fikrda Makkadagi Muqaddas masjidning hojilari va ziyoratchilariga to'lovga ruxsat beradi.

Abu Hanifah alone requires that the fighters be poor in order to be given zakah, and Ahmad alone allows payment to pilgrims and visitors of the Sacred Mosque in Makkah.

Shofi'iylar va Hanbaliylar jihod qiluvchilarning ixtiyoriy bo'lishi shartida birdek fikrda; Hanafiylardan tashqari barcha mazhablar esa zakotni jihod uchun kerak bo'lgan qurol-aslaha, jihozlar va boshqa zarur narsalarga sarflash borasida birdek fikrda.

Shafi'ites and Hanbalites share the condition that fighters be volunteers, while all but the Hanafites agree on spending zakah on equipment, arms, and other necessities of jihad.

Ba'zi olimlar, ham qadimgi, ham zamonaviy, "Alloh yo'lida" iborasining ma'nosini asl ishoradan kelib chiqib, umuman yaxshi amallarni ham o'z ichiga oladigan darajada kengaytirishga moyil. Ar-Roziy Qur'on tafsirida, "fi sabilillah" iborasining zohiriy ma'nosi jangchilar bilan cheklanmasligini ta'kidlaydi. U shunday qo'shadi: "Shu sababli, al-Qaffoliyning ushbu oyatni sharhlashida, ba'zi faqihlar marhumlar uchun tobutlar tayyorlash, mustahkam qal'alar va masjidlar qurishni ham o'z ichiga olgan barcha turdagi yaxshi ishlarga sadaqa sarflashga ruxsat beradi, chunki "Alloh yo'lida" bularning hammasini qamrab oladi", deb keltiriladi.18 Lekin ar-Roziy bu faqihlarning nomini aytmaydi va al-Qaffoliydan keltirgan iqtibosiga hech qanday izoh bermaydi.

Some scholars, early and contemporary, tend to expand the meaning of the term "for the sake of God," to include good deeds in general, in accordance with the original indication of the term. Al Razi in his commentary on the Qur'an remarks that the apparent meaning of the term fi sabil Allah is not restricted to fighters. He adds, "For this reason, al Qaffal's explanation of the verse mentions that some jurists allow spending sadaqat on all kinds of good deeds, including supplying coffins for the deceased and building fortifications and mosques, since 'in the way of God' covers all these."18 But al Razi does not name these jurists, and makes no comment on his quote from al Qaffal.

Ibn Qudamah attributes this opinion to Anas bin Malik and al Hasan al Basri, who say "Zakah given on bridges and highways is acceptable."19 He concludes that this statement allows expending zakah on building and repairing bridges and roads, but Abu 'Ubaid's elucidation of the context of this statement gives it a different meaning. He explains that Muslim merchants used to pass through the 'ushr officers' booth on bridges and highways to pay dues on merchandise brought in the country (25% percent of the value of the merchandise). Abu 'Ubaid reports that some Followers, including Ibrahim and al Sha'bi say it is permissible to count what is paid to those tax officers as obligated zakah. This is explicitly attributed to al Hasan, who, Abu 'Ubaid argues, agrees with Anas, Ibrahim, al Shaibah, and Muhammad bin 'Ali.20 A similar story is reported by Ibn Abi Shaibah from Anas and al Hasan, under the title of "counting what is paid to 'ushr officers as zakah."21 Ibn Qudamah's understanding of the statement by Anas and al Hasan is thus incorrect, since "given on bridges" means paid at bridges and not spent on bridge construction and repair.

Kitob "al-Mukhtasar al-Nafi'" da "Alloh yo'lida" iborasi musulmonlarga foyda keltiradigan yoki ularni Allohga yaqinlashtiradigan hamma narsani o'z ichiga olishi bayon qilingan, masalan, haj, jihod va sug'orish tizimlarini qurish. Ba'zi Ja'fariylar esa bu iboraning faqat jihodga taalluqli ekanini aytadilar.22

The book al Mukhtasar al Nafi' explains that "in the way of God" includes everything that benefits Muslims or brings them closer to God, such as pilgrimage, fighting, and building irrigation systems. Some Ja'farites say it only relates to jihld.22

Jawahir al-Kalam fi Sharh Shara'i' al-Islam, Ja'fariy fiqh bo'yicha ensiklopediya muallifi, jamoat manfaatlariga, jumladan sug'orish, masjidlar, haj va barcha yaxshi amallar ham "Alloh yo'lida" degan ibora ostiga kirishini bayon qiladi. U shunday deb qo'shimcha qiladi: "Bu kengaytirilgan fikr keyingi olimlarning ko'pchiligining qarashidir va bu so'zning o'zi ko'rsatayotgan ma'noga tayanadi, chunki "sabil" yo'l degani, Alloh yo'li esa Allohni rozi qiladigan hamma narsani o'z ichiga oladi, u Uning yo'lida jihod qilish bo'ladimi yoki boshqa ishlar."23

The author of Jawahir al Kalam fi Sharh Shara'i' al Islam, a Ja'fari encyclopedia of jurisprudence, states that public interests such as irrigation, mosques, pilgrimage, and all good deeds are included under "in the way of God". He adds, "This is the view of the majority of later scholars, supported by the implication of the term itself, since 'sabil' is way, and the way of God includes everything that pleases God, whether fighting for His cause or other things."23

"al-Rawd al-Nadir" nomli Zaydiylik fiqhiga oid kitobda aytilishicha, zakot marhumning tobutini sotib olish yoki masjid qurish uchun sarflanmasligi kerak. Bunga ruxsat beruvchi zaydiylar, bunday savobli ishlar "Alloh yo'li" tushunchasiga kiradi, deb dalil keltiradilar. Ushbu atama ko'pincha, ayniqsa Islomning dastlabki davrlarida, jangga nisbatan ishlatilgan bo'lsa-da, bu keng tarqalgan qo'llanish atamaning asl ma'nosini cheklab qo'ymasligi kerak. Qanday bo'lmasin, Allohga yaqinlashtiradigan barcha narsa unga kiradi, faqat atama cheklovchi so'zlar bilan qayd etilgan hollar bundan mustasno. "al-Bahr" kitobining muallifi ham bu atama aniq umumiy ekanini, faqat aniq dalil bilan cheklangan hollarda bundan mustasno ekanini tan oladi.24

It is mentioned in al Rawd al Nadir, a book of Zaidi jurisprudence, that zakah must not be spent on buying coffins for the deceased or building mosques. Zaidis who allow this argue that such good deeds are included in 'the way of God', and although the term is often used for fighting, especially in the early eras of Islam, this popular usage must not restrict the original meaning of the term. All that brings a person closer to God must be included, except when the term is restricted by qualifiers. The author of al Bahr agrees that the term is clearly general, except when restricted by specific evidence.24

Sharh al-Azhar muallifi bu ulushning qoldig'ini musulmonlarning umumiy manfaatiga sarflash mumkinligi haqida qisman rozi bo'lib, bu al-Hadiy tomonidan bayon qilingan, deydi. Abu Tolib esa: "Bu faqat kambag'allarning ehtiyojlari qondirilgandan keyingina amalga oshirilishi mumkin", deb ta'kidlaydi. Sharh al-Azharga sharhlovchilarning ba'zilari nafaqat ushbu ulushning qoldig'ini musulmonlarning umumiy manfaatiga sarflash, balki qolgan yetti toifadan qolgan mablag'ni ham shunday sarflash kerak, deb taklif qilishadi.25

The author of Sharh al Azhar partially agrees, saying it is permissible to spend the residue of this share on the public interest of Muslims, as stated by al Hadi. Abu Talib emphasizes, "This can be done only after satisfying the needs of the poor." Some commentators on Sharh al Azhar purpose that not only this share's residue be spent for the general interest of Muslims, but also what is left from the other seven categories.25

"Al-Rawdah al-Nadiyyah"da ahli hadis yo'lidagi, mustaqil fikrli Siddiq Hasan Xon shunday deydi: "Sabil Allah — bu Uning yo'lidir. Shubhasiz, Allahga eltuvchi eng buyuk yo'l Uning yo'lida jihod qilishdir, ammo zakotning bu ulushi faqat shu ma'noga cheklanganligini isbotlovchi dalil yo'q. Allahning har qanday yo'liga sarflash joizdir. Chunki bu atamaning lug'aviy ma'nosi shu bo'lgani uchun, bunga qarshi dalil bo'lmasa, biz shunga amal qilishimiz kerak." U davom etadi: "Allahga eltuvchi yo'llar orasida Allah uchun ommaviy va diniy manfaatlarga xizmat qiluvchi olimlarni qo'llab-quvvatlash ham bor, ular boy bo'lsinlar yoki kambag'al. Bu ayniqsa muhimdir, chunki olimlar payg'ambarlarning merosxo'rlari va dinning mash'al ko'taruvchilaridir. Ular orqali ushbu islom dini saqlanib qoladi."26

In al Rawdah al Nadiyyah, Siddiq Hasan Khan, a follower of ahl al hadith with an independent mind, says, "Sabil Allah means the way to Him. No doubt the greatest way to God is fighting for His sake, but there is no proof that this share of zakah is restricted to this meaning alone. It is permissible to spend on any way to God. Since this is the linguistic meaning of the term, we must stick to it, unless we have evidence to the contrary." He continues, "among the ways to God is supporting scholars who achieve public and religious interests for the sake of God, whether they are rich or poor. This is especially important, because scholars are the heirs of the prophets and the torchbearers of religion. Through them this religion of Islam is preserved."26

Jamol ad-Din al-Qosimiy o‘zining Qur’on tafsirida al-Roziyning bu atamaning zohiriy ma’nosi faqat jangchilar bilan cheklanmasligi haqidagi so‘zini, al-Qaffol ba’zi faqihlarga nisbat bergan rivoyatni hamda at-Tojning, Alloh uchun qilinadigan har bir yo‘l o‘z-o‘zidan yaxshi bo‘lsa, “Alloh yo‘lida” iborasi ostiga kirishi haqidagi so‘zini hech qanday sharhsiz keltiradi.27

In his commentary on the Qur'an, the late Jamal al Din al Qasimi quotes without comment al Razi's statement that the apparent meaning of the term is not restricted to fighters, the statement attributed by al Qaffal to some jurists, and a statement from al Taj, that every way intended for God which is good in itself is included under "for the sake of God."27

Rashid Rida, al-Manar tafsirida shunday deydi: Haqiqatda, Alloh yo'lidagi sarflarga dinni va davlatni qaror toptirish uchun zarur bo'lgan musulmonlarning barcha umumiy manfaatlari kiradi, shaxsiy manfaatlar esa kirmaydi. Shunga ko'ra, hajga borish kiritilmaydi, chunki u moddiy imkoniyati bor kishilarga yuklatilgan shaxsiy farzdir; ammo hajning rukni bo'lgan ibodatni umumiy tarzda ta'minlash kiradi. Hojilar uchun yo'llar qurish, ularga suv berish va sog'liqni saqlash xizmatlari ko'rsatish uchun zakotni sarflash, agar Alloh yo'lida undan yaxshiroq foydalanish imkoniyati bo'lmasa, kiradi. U yana shunday davom etadi: Alloh yo'li dinni va davlatni saqlab turuvchi barcha qonuniy umumiy manfaatlarni qamrab oladi. Shubhasiz, bu ro'yxatning eng yuqorisida urush, qurol-yarog' sotib olish va askarlarga sarflash turadi. Bu yerda nazarda tutilgan jihod - Yer yuzida Alloh kalimasini ustun qilish uchun olib boriladigan kurashdir. Shunga o'xshash fikr Muhammad ibn Abdulhakamdan ham rivoyat qilinadi; u zakot ulushiga harbiy va xayriya kasalxonalari, yo'llar va armiyalar, tijorat maqsadida bo'lmagan temir yo'llar, harbiy aeroportlar, mustahkamlanishlar va harbiy kemalar qurishni ham kiritadi. Shuningdek, kofirlar yurtiga borib, ularga Islom haqida xabar berish va Alloh kalimasini yoyish uchun boradigan notiqlar, yozuvchilar va shunga o'xshash kishilarning o'qish va safar xarajatlari ham kiradi. Alloh taolo aytadi: "Sizlardan yaxshilikka chaqiradigan bir guruh bo'lsin..."30

Rashid Rida, in al Manar, says: The truth is that the sake of God includes all public interests of Muslims necessary for the establishment of religion and state, not including individual interests. Thus pilgrimage is not included because it is an individual obligation required from those who can afford it, but the general establishment of the pillar of pilgrimage is included. Spending zakah on building highways for pilgrimage and providing pilgrims with water and health services are included if there are no better uses in the way of God."28 He continues, "The sake of God covers all legitimate public interests by which religion and state are maintained. No doubt fighting and buying weapons and spending on soldiers top this list. Fighting that is meant here is that which is done in order to make God's word supreme on earth. A similar view is reported from Muhammad bin 'Abd al Hakam, who includes in this share of zakah building military and charitable hospitals, roads and armies, non-commercial railroads, military airports, fortifications, and military ships. Also included are expenses of training and travelling for speakers, writers, and the like who go to the lands of unbelievers to inform them about Islam and spread the word of God. God says 'let there be among you a group that calls for good . . . .'29,30

"Xudo yo'lida" iborasining ma'nosini kengaytirganlar uning asl lug'aviy ma'nosiga tayanadilar, Xudo yo'lidagi kurashni esa faqat shu ma'noda cheklaganlar (ular to'rt mazhabning ko'pchilik olimlaridir)

Those who expand the meaning of "in the way of God" depend on the original linguistic meaning of the term, while those who restrict the meaning to fighting for God's cause (who are the majority of scholars from the four schools of jurisprudence)

…ikki asosga tayanadi: zakot egasi bo‘lgan shaxsning mulkiga aylanishi shart ekanligiga,34 va jamoat manfaatiga qaratilgan loyihalar sakkiz toifadan biri emasligiga. Oyat cheklovchi, chunki u "Sadaqalar faqat ... uchundir..." deb boshlanadi, xuddi shunday hadis ham: "Albatta, Alloh zakot haqida hukm berdi va uni sakkiz qismga bo‘ldi..." Bu dalil sifatida Ibn Qudamaning "al-Mug‘niy" kitobida keltirilgan.35

depend on two points: that zakah must be made owned by the recipient,34 and that public interest projects are not one of the eight categories. The verse is exclusive because it begins, "The sadaqat are only for . . ." as is the saying, "Indeed, God gives His ruling on zakah, and divides it into eight parts. . . ." This is presented as argument by Ibn Qudamah in al Mughni.35

Birinchi nuqtaga kelsak, Alloh yo‘lida (fi sabilillah) degan toifa uchun ishlatiladigan old qo‘shimcha "fi" bo‘lib, u mulkiylikni anglatmaydi. Shu farqga asoslanib, olimlar zakotdan qullarni sotib olib ozod qilish yoki marhumning qarzlarini to‘lash mumkin, deb aytadilar, garchi bunday hollarda berilgan zakot qabul qiluvchilarning mulki bo‘lmasa-da. Bundan tashqari, zakot davlatning zakot idorasiga topshirilganda, zakotni mulk qilib berish talabi bajarilgan bo‘ladi. Davlat qabul qilgach, uni davlatning ixtiyoriga ko‘ra sarflash mumkin.

As for the first point, the preposition used with the category of the sake of God is "in" [fi], which dose not imply ownership. Based on this distinction, scholars say it is permissible to buy and free slaves or pay debts of the deceased from zakah, although zakah paid in these cases is not owned by the recipients. Moreover, the requirement of making zakah owned by the recipients is fulfilled when zakah is paid to the government's zakah agency. Once received by the state, it can be spent at the state's discretion.

Ikkinchi masalaga kelsak, zakot mablag'larini sakkiz toifa bilan cheklash, "Alloh yo'lida" degan ma'noni kengaytirib talqin qiluvchilarni qoniqtira olmaydi, chunki ular doimo masjidlar qurish kabi ishlarning ham fi sabilillah ulushiga kirishini ta'kidlaydilar. Bu toifa faqat jihod va musulmonlarni himoya qilish bilan chegaralanadimi yoki boshqa jamoat manfaatlarini ham o'z ichiga oladimi, shuni aniqlash zarur. Buning uchun biz Qur'onda bu atamaning qanday qo'llanilganini o'rganishimiz kerak.

Atama "sabil Allah" atamasi Qur'onda oltmishdan ortiq marta uchraydi, va ikki xil tarzda keladi: ko'proq "fi" [ichida] predlogi bilan, masalan zakot taqsimlanishi haqidagi oyatda, va yigirma uch marta "'an" [dan] predlogi bilan. Bu yigirma uch o'rinda atamadan oldin to'sish yoki adashtirish ma'nosini bildiruvchi ikki fe'ldan biri keladi, masalan: "Kufrga kirgan va odamlarni Alloh yo'lidan to'sganlar, albatta, uzoq adashdilar", "Kofirlar o'z mollarini Alloh yo'lidan (odamlarni) to'sish uchun sarflaydilar..." va "Odamlar orasida ilmsiz, odamlarni Alloh yo'lidan adashtirish uchun bekor so'zlarni sotib oluvchilar ham bor." Atama "fi" predlogi bilan kelganda, masalan "Alloh yo'lida sarflang", "Alloh yo'lida hijrat qilganlar", "Alloh yo'lida jang qilish", "Alloh yo'lida jang qiluvchilar, o'ldiradilar va o'ldiriladilar" va "Alloh yo'lida o'ldirilganlarni 'ular o'likdir' demang" oyatlarida uni qanday tushunish kerak?

The term 'sabil Allah' appears in the Qur'an more than sixty times,36 in either of two ways: more frequently preceded by the preposition "in" [fi] as in the verse on zakah distribution, and twenty-three times preceded by the preposition "from" ['an]. In those twenty-three places the term is preceded by one of two verbs that mean to prevent or mislead, such as "Those who reject faith and keep off (people) from the way of God have verily strayed far, far away from the path," "The unbelievers spend their wealth to hinder (people) from the path of God . . ." and "But there are among people those who purchase idle tales, without knowledge (or meaning) to mislead (people) from the Path of God." When the term sabil Allah is preceded by. "in", as in the verses "Spend in the way of God," and those who migrate in the way of God," "fighting in the way of God," "those who fight in the way of God," they kill and they are killed," and "and do not say about those killed in the way of God 'they are dead,'" how should the term be interpreted?

"Sabil" so'zi "yo'l" degan ma'noni anglatadi va "sabil Alloh" Allohning yaqinligi va rizosini izlaydigan yo'ldir. Alloh o'z bandalarini O'ziga yetaklash uchun payg'ambarlarni yubordi va so'nggi elchisiga "Rabbingning yo'liga hikmat va go'zal va'z bilan da'vat qil" deb buyurdi, Rasulullohga ﷺ esa: "Ayting: Bu mening yo'lim. Men va menga ergashganlar aniq dalil bilan Allohga da'vat qilamiz", deb amr qildi. Alloh yo'liga qarshi turish toǵut, ya'ni yovuz tajovuz yo'lidir; uni Shayton va uning izdoshlari chaqiradi, u do'zaxda tugaydi va Allohning g'azabiga sabab bo'ladi. Ikki yo'lni solishtirib, Alloh shunday deydi: "Iymon keltirganlar Allohning yo'lida jang qiladilar, kofir bo'lganlar esa toǵut yo'lida jang qiladilar." Alloh yo'liga da'vat qiluvchilar oz, odamlarni undan to'suvchilar esa ko'p: "Ular odamlarni Allohning yo'lidan to'sish uchun mol-dunyolarini sarflaydilar", "Odamlarni Allohning yo'lidan adashtirish uchun bekor so'zlarni sotib oluvchi kishilar ham bor", "Agar yer yuzidagilarning ko'pchiligiga itoat qilsangiz, sizni Allohning yo'lidan ozdiradilar." Alloh yo'lining mas'uliyati va talablari og'ir bo'lib, odamlarning dunyoviy istaklari ko'pincha unga qarshi turadi. Qur'on bu istaklarga ergashishdan ogohlantiradi: "Nafsingning xohishlariga ergashma, chunki bu seni Allohning yo'lidan adashtiradi." Agar Allohning dushmanlari odamlarni Alloh yo'lidan to'sish uchun mol va kuch sarflasalar, Alloh dinining tarafdorlari esa Alloh yo'lida kuch va mol-mulkini ayamasligi lozim. Shu sababli Islom farz zakotning bir qismini ham shu maqsadga ajratadi, shuningdek, mo'minlarni Alloh uchun sarflashga umumiy ravishda targ'ib qiladi.

"Sabil Allah" (Allohning yo'li) ning Qur'onda infoq (sarflash) bilan bog'liq holda qo'llanilishi ikki xil ma'noda bo'ladi:

The term "sabil Allah," when associated in the Qur'an with spending, is used in two ways:

1. Umumiy ma'no, asl lug'aviy ma'nodan kelib chiqqan holda, barcha fazilatlar va yaxshi amallarni o'z ichiga oladi, masalan, oyatlarda aytilganidek: "Allohning yo'lida mol-mulkini sarflaydiganlarning misoli bir dona donga o'xshaydi: u yetti boshoq chiqaradi, har bir boshoqda yuz dona bo'ladi. Alloh xohlagan kishiga ko'paytirib beradi", "Allohning yo'lida mol-mulkini sarflaydiganlar, sarflagan narsalarini minnat qilmaydigan va ozor bermaydigan kishilar — ularning mukofoti Parvardigorlarining huzurida. Ularga qo'rquv ham bo'lmas va ular g'amgin ham bo'lmaslar". Bu oyatlarda "sabilillah" ni faqat Alloh yo'lida jihod qilish bilan cheklash mumkin emas. Oyatda zikr qilingan, oluvchiga past nazar bilan qarash va uni haqorat qilish faqat kambag'al va muhtojlarga nisbatan bo'lishi mumkin. Oyatda "sabilillah" keng ma'noga ega, unga Ibn Hajar ham shunday izoh bergan: "Oltin va kumushni xazina qilib yig'adigan va uni Allohning yo'lida sarflamaydiganlarga dahshatli azob va'da qilinsin", va bu jihod bilan cheklanmaydi. Aks holda, boylikni kambag'al, muhtoj va yo'lovchiga berish ham xazina yig'ishning bir ko'rinishi bo'lib qolardi.37 Ba'zi zamonaviy yozuvchilar "sabilillah" sarflash bilan birga kelganda faqat jihod bilan cheklanadi deb da'vo qilishadi,38 ammo bunday da'vo dalil bilan asoslanmagan.

1. The general meaning, derived from the original linguistic one, covers all virtues and good deeds, as in the verses, "The parable of those who spend their substance in the way of God is that of a grain of corn: it groweth seven ears, and each ear hath a hundred grains. God giveth manifold increase to whom He pleases," "Those who spend their substance in the cause of God, and follow not up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve." No one can claim that "sabil Allah" is restricted to fighting for God's cause in these verses. Condescension and insult to the recipient mentioned in the verse can only be done toward the poor and needy. "Sabil Allah" has a broad meaning in the verse, "and those who hoard in treasures gold and silver, and spend it not in the way of God, promise them severe punishment," as stated by Ibn Hajar, and is not restricted to fighting. Otherwise, giving wealth to the poor, needy, and wayfarer would be a form of hoarding.37 Some contemporary writers claim that "sabil Allah," when associated with spending, is restricted to fighting,38 but such a claim is unsupported by evidence.

Menimcha, bu oyatning umumiy ma'nosi unga mos kelmaydi, chunki oyat zakotning aniq belgilangan haqdorlarini sanab o'tadi. Buni Payg'ambar (s.a.v.)ning: "Albatta, Alloh sadaqalarni taqsim qilishda na payg'ambarning, na boshqa birovning hukmini qabul qilmaydi. Balki Alloh Taolo Oʻzi hukm chiqardi va uni sakkiz qismga bo'ldi", degan so'zlari ham tasdiqlaydi. Bundan tashqari, "sabilulloh"ning umumiy ma'nosi aslida qolgan yetti toifani o'z ichiga oladi. Unda Alloh nega boshqa yettisini sanab o'tadi? Allohning ulug' kalomi ortiqcha takror va keraksiz so'zlardan xoli. Demak, "Alloh yo'lida" toifasining alohida ma'nosi bo'lishi kerak. Shu sababli musulmon faqihlari va Qur'on tafsirchilari asrlar davomida bu atamani jihod (Uning yo'lida kurashish), shuningdek, jihodni qo'llab-quvvatlash ma'nosida tushunib kelganlar. Olimlar: "Qachon 'sabilulloh' atamasi cheklovsiz kelsa, u Alloh uchun kurashishni anglatadi", deydilar. Ibn al-Asir esa: "Bu atama tez-tez ishlatilishi natijasida jihodga xos bo'lib qoldi", deydi. Bu tushunchani at-Tabaroniyning rivoyati ham qo'llab-quvvatlaydi: bir kuni ba'zi sahobalar Alloh elchisi (s.a.v.) huzurida bo'lganlarida, kuchli yosh bir yigitni ko'rib qolishdi.

In my opinion, the general meaning is not suitable to this verse, since the verse lists specific deservants of zakah, as confirmed by the saying of the Prophet (p), "Indeed, God does not accept the ruling of a prophet, or anybody else on [the distribution of] sadaqat so he Himself gave His ruling, and divided it into eight parts." Moreover, the general meaning of "sabil Allah" includes in fact the other seven categories. Why then does God ennumerate the other seven? The glorious words of God are void of useless repetition or redundancy. There must be a distinct meaning for the category of "in the way of God." Therefore, Muslim jurists and Qur'an commentators have for centuries understood this term to means jihad (fighting for His cause), as well as supporting fighting. Scholars state, Whenever the term "sabil Allah" is left unrestricted, it means fighting for God's sake." Ibn al Athir says, "The term became specific to jihad as a result of frequent use." This understanding is supported by a report of al Tabarani that one day, some Companions were with the Messenger of God and saw a strong young man.

«Bizlar umid qilamizki, bu yoshlik va kuch Alloh yo'lida ishlatilsin», — dedilar ular, ya'ni jihodda. Note: the rule says to write "God" in Uzbek, never "Allah". Correcting that: Ular dedilar: «Umid qilamizki, bu yoshlik va kuch Xudo yo'lida, ya'ni jihodda ishlatiladi».

They said, "We hope this youth and strength are used in the way of God,"43 meaning in jihad.

Bir qator to'g'ri rivoyatlar, Payg'ambar ﷺ va sahobalarning so'zlari, "sabil Allah" iborasining bevosita ma'nosi jihod ekanini ko'rsatadi. Ulardan biri, 'Umar roziyallohu anhu aytgan so'z: "Men Alloh yo'lida bir kobila (urg'ochi ot) berdim", ya'ni jihod uchun. Imom al-Buxoriy va Muslim rivoyat qilgan hadis: "Alloh yo'lida ertalab yo'lga chiqish yoki kechqurun qaytish dunyo va undagi barcha narsadan yaxshiroqdir". Imom al-Buxoriy rivoyat qilgan hadis: "Kim Allohga iymon va Uning va'diga ishonch bilan Alloh yo'lida bir kobila bersa, kobilaning yeyishi, ichishi, najosati va siydigi Qiyomat kuni uning amallar tarozisiga qo'shiladi". Imom an-Nasoiy va at-Termiziy rivoyat qilgan hadis: "Kim Alloh yo'lida biror miqdor sarflasa, unga yetti yuz baravar yoziladi". Imom al-Buxoriy rivoyat qilgan hadis: "Kimning oyoqlari Alloh yo'lida changlansa, unga Do'zax otashi hech qachon tegmaydi". Bu rivoyatlarning hech birida "sabil Allah" so'zini jihoddan boshqa ma'noda tushunish mumkin emas.

Sahoba va tobiinlar ishtirok etgan urushlar faqat odamlarni insonlarga sig'inishni tark etib, yaratuvchi bo'lgan Allohga ibodat qilishga yo'naltirish, zulmni yo'q qilish va Islom adolatini o'rnatish uchun olib borilgan edi. Ba'zilar bunday urushlar endi bo'lmaydi, deb o'ylaydilar va musulmon mamlakatlaridagi zamonaviy urushlar faqat millatchilik xarakterida bo'lib, dinga aloqasi yo'q, shuning uchun bunday urushda qatnashayotgan musulmonlarga zakot berilmasligi kerak, deb hisoblaydilar.

The wars in which the Companions and Followers battled were fought solely to help people quit the worship of human creatures for the worship of God, the creator, to eradicate oppression and establish the justice of Islam. Some people think this kind of war does not happen anymore and that contemporary wars in Muslim countries are merely nationalistic, having nothing to do with religion, so zakah must not be given to Muslims who fight such wars.

Bunday fikrlash jiddiy xato, chunki, birinchidan, islomiy jihod sahobalar olib borgan urushlar bilan chegaralanmaydi. To‘g‘ri, sahobalar va tobeʼinlar olib borgan urushlar insoniyat tarixida noyobdir: musulmon jangchilarning maqsadlari, ularning odob-axloqi hamda urush paytidagi va undan keyingi xulq-atvori jihatidan. Shubhasiz, sahobalar urushlari musulmon tarixidagi eng ideal urushlardir. Ammo tarix musulmonlar o‘z qadriyatlarini, muqaddas joylarini va jamoalarini himoya qilgan boshqa ko‘plab urushlarga guvoh bo‘lgan. Bu urushlar sahobalar va tobeʼinlar urushlaridan kam muqaddas emas, ular mo‘g‘ul va salib yurishchilarining bosqinlariga qarshi musulmon yerlarini himoya qilgan. Agar sahobalar va tobeʼinlarning kurashi Islom uchun bo‘lgan bo‘lsa, Nuriddin, Salohiddin va Qutuz kabi yetakchilarning kurashi Islom yurtini himoya qilish uchun edi. Musulmon yerini himoya qilish uchun jihod qilish, xuddi Islom dinini himoya qilish farz bo‘lgani kabi, farzdir. Musulmon yerini himoya qilish uchun olib borilgan kurash, agar u shunchaki vatanparvarlikka asoslanmagan bo‘lsa, islomiy jihatdan qonuniydir. Musulmon kishi ota-bobolarining yurtini tark etib, Islom to‘liq joriy etilgan joyda yashashi mumkin, xuddi Payg‘ambar ﷺ va uning sahobalari Alloh roziligi uchun Makkadan Madinaga hijrat qilgani kabi.

Such thinking is grossly erroneous, because, first of all, Islamic jihad is not restricted to the wars in which the Companions fought . It is true that the wars fought by the Companions and Followers are unique in the history of humanity, in regard to the goals of the Muslim fighters, their manners, and their moral behavior during and after the wars. No doubt the wars of the Companions are the most ideal wars in Muslim history, but history has witnessed many other wars in which Muslims defended their values, sacred places, and communities, which are no less sacred than the wars of the Companions and Followers, and which defended Muslim lands against Mogul and Crusader aggressors. If the fighting of the Companions and Followers were for the cause of Islam, the fighting of leaders like Nur al Din, Salah al Din, and Qutuz were in defense of the home of Islam. Jihad is obligatory in order to protect Muslim land as much as it is obligatory to protect the Islamic faith. Fighting in defense of Muslim land is legitimate Islamically, if it is not based simply on love of a country. A Muslim may leave the homeland of his ancestors and go live where Islam is fully implemented, as the Prophet and his Companions did by migrating from Makkah to Madinah for the sake of God.

Ba'zilar har qanday musulmonlar tomonidan olib borilgan harbiy harakatni, uning maqsadidan qat'i nazar, Alloh yo'lidagi harakat deb hisoblaydilar. Shu sababli, Alloh yo'lidagi urush bilan millatchilik yoki sinfiy urushlar o'rtasida muhim farq qo'yish zarur. Alloh yo'lida kurashish faqat islomiy e'tiqod bilan izohlanadi va Allohning kalimasini ustun qilish yoki Islom va musulmonlarning vatanini himoya qilishga qaratilgan bo'ladi. Bunday ruhiy mazmundan xoli har qanday urush, u musulmonlar tomonidan bo'lsin yoki kofirlar tomonidan, dunyoviy urushdir. Yuqoridagi maqsad va yo'nalishlardan chetda qolgan urushlarni zakot hisobidan moliyalashtirib bo'lmaydi. Faraz qilaylik, musulmon asli bo'lgan bir guruh alban yoki Markaziy Osiyolik kommunistlar vatanlarini ozod qilish va millatchi, mustaqil kommunistik davlat barpo etish uchun Sovet kommunistlariga qarshi kurashishga qaror qilishdi. Bunday urush Alloh yo'lidagi jihodmi va bunga zakotni sarflash mumkinmi? Mening javobim qat'iy "yo'q"dir, chunki Markaziy Osiyolik kommunist musulmon ildizidan bo'lsa ham, rus kommunistidan yaxshiroq emas, chunki Islomda milliy va irqiy farqlar e'tiborga olinmaydi. Bir guruh zolimlarni boshqa bir guruh zolimlarning manfaati uchun ozod qilish uchun olib borilgan urush islomiy urush emas. Islomda faqat Allohning dinini yer yuzida qaror toptirish uchun kurashish muqaddasdir va faqat bunday urush inson jonini va moddiy boyligini fido qilishga loyiqdir. Musulmonlarni va musulmon yurtlarini mustamlakachilik va boshqa zulm shakllaridan ozod qilish uchun kurashish, Islomni yer yuzida o'rnatish vositasi sifatida, maqbuldir. Ammo boshqa mafkuralarni o'rnatish uchun tuproqni va loyni ozod qilish maqsadida kurashish jihod deb tan olinmaydi va zakot hisobidan moliyalashtirilishi mumkin emas. Abu Muhammad 'Abd al-G'oniy al-Hofiz o'zining sanadi bilan 'Abd ar-Rahmon ibn Abi Na'mdan rivoyat qiladi: "Men 'Abdulloh ibn 'Umar huzurida o'tirgan edim, bir ayol kelib dedi: 'Ey Abu 'Abd ar-Rahmon, mening erim vasiyatida molini Alloh yo'lida sarflanishini aytgan.' Ibn 'Umar dedi: 'U xohlaganicha, Alloh yo'lida sarflansin.'" 'Abd ar-Rahmon dedi: "Sen uning savoliga javob bermading." 'Abdulloh dedi: "Unga nima deyishimni xohlaysan? Yerlarni vayron qilib, yo'llarni to'sayotgan bu qo'shinlarga pulni berishini aytaymi?" Men dedim: "Unda unga nima deган bo'lar eding?" 'Abdulloh javob berdi: "Men unga pulni solih odamlarga, Allohning muqaddas uyiga ziyoratga boradigan hojilarga berishni aytgan bo'lardim. Ular ar-Rahmonning mehmonlaridir, ular ar-Rahmonning mehmonlaridir, ular ar-Rahmonning mehmonlaridir."48 Ibn 'Umar o'z davridagi urushni Alloh yo'lidagi jihod deb ta'riflashdan tortinardi, holbuki o'sha paytdagi qo'shinlarning yagona bayrog'i, yagona shiori va yagona yo'nalishi bor edi — bu Islom edi. Ibn 'Umar bizning zamonimizdagi, na Allohning nomini, na Islom so'zini tilga oladigan, na namoz o'qiydigan, na Allohga ibodat qiladigan, sardorlari esa ichkilikbozlik va buzuqlikka botgan qo'shinlar haqida nima deган bo'lardi? Mafkurasi dinsizlikka — Allohga, Uning Elchisiga yoki Uning muqaddas Kitobiga o'rin qoldirmaydigan dunyoviylikka asoslangan qo'shinlar haqida-chi?

Bugungi kunda "Alloh yo'lida" ulushini eng yaxshi sarflash usuli, islohotchi Rashid Rizo taklif qilganidek, zakot yig'ish va uni Islom davlatini qayta tiklashga sarflash uchun islomiy faollar uyushmasini tashkil etishdir. U shunday deydi: "Islom davlatini o'rnatish uchun qilinadigan jihod uni himoya qilish uchun qilinadigan jihoddan ham muhimroqdir va Islom davlatini qayta tiklashning yo'llaridan biri Islomga da'vatni targ'ib qilish va uning mafkurasini himoya qilishdir, bunda uni qilich bilan himoya qilish talab etilmaydi."50

The best way to spend the share of "in the way of God" today is, as the reformist Rashid Rida suggests, to establish an association of Islamic activists to collect zakah and spend it to re-establish the Islamic state. He suggests that "Jihad for establishing the Islamic state is even more important than jihad to protect it, and that one of the ways to re-establish the Islamic state is to promote the call for Islam and defend its ideology, when defending it by the sword is not needed.50

Bugungi kunda jihodning eng muhim shakli — Islom jamiyatini va davlatini qayta tiklash hamda siyosiy, madaniy va iqtisodiy sohalarda Islom hayot tarzini joriy etish yo'lida jiddiy, maqsadga yo'naltirilgan va tashkiliy ish olib borishdir. Bu, albatta, zakotning eng munosib sarflanadigan sohasidir.

The most important form of jihad today is serious, purposive organized work to re-build the Islamic society and state and to implement the Islamic way of life in the political, cultural, and economic areas. This is certainly the most deserving area of zakah.

Armiyalar odatda davlatning muntazam mablag'lari hisobidan moliyalashtiriladi. Erta islom davlatida ham shunday edi: u armiyasini fay' va xaroj hisobidan moliyalashtirardi. Bugungi kunda ham hukumatning umumiy byudjeti armiyani ta'minlaydi. Muntazam armiyani saqlash esa zakot tushumidan ancha ko'p bo'lgan katta mablag'ni talab qiladi. Agar zamonaviy armiyalar zakotga tayanadigan bo'lsa, ular zakotning ehtimol butun tushumini olib qo'yardi va yana ko'proq mablag'ga muhtoj bo'lardi.

Armies are normally financed by the state's regular resources. This was the case in the early Islamic state, which financed its army from fai' and kharaj. It is also the case today that the government's general budget provides for its army. Financing a regular army requires huge resources that by far exceed the proceeds of zakah. If modern armies were to depend on zakah, they would take perhaps all of its proceeds and still need more.

Shuning uchun men bugun madaniy, ta'limiy va axborot jihodiga ustuvorlik berilishi kerak, deb hisoblayman, agar bunday jihod islomiy davlatni qayta tiklashga qaratilgan, sof islomiy harakat bo'lsa. Zakot mablag'laridan juda zarur bo'lgan faoliyat turlariga misol sifatida quyidagilarni keltirish mumkin: butun dunyodagi erkaklar va ayollarga to'g'ri va sof islomiy ma'lumot beradigan, Allohning kalimasini ustun qilish uchun xizmat qiladigan da'vat [da'vah] markazlarini qurish; musulmon mamlakatlarida ham islomiy ta'lim va tarbiya berish, musulmon yoshlarini dindan chetga og'ishdan, dahriylikdan va xulq-atvor buzilishidan himoya qilish uchun islomiy markazlar tashkil etish. Bunday markazlar muhimdir, chunki ular musulmon yoshlarini Islomni qo'llab-quvvatlashga va uning dushmanlari tajovuziga qarshi turishga tayyorlaydi. Yana bir misol – musulmon erkaklari va ayollariga kundalik hayotida yo'l-yo'riq ko'rsatadigan va islomiy siyosiy hamda ijtimoiy ongni yuksaltiradigan sof islomiy gazeta tashkil etish. Islomiy kitoblar nashr etish ham Alloh yo'lidagi jihod qilinishi mumkin bo'lgan yana bir soha hisoblanadi, chunki bu dinning boyliklarini hayotning eng yaxshi yo'li sifatida ochib berish uchun muhimdir. Yana bir jihod turi – Alloh yo'lida to'liq vaqtli ishlaydigan xodimlarni ta'minlashdir. Bu va shunga o'xshash faoliyatlar Alloh uchun zakotdan ulush olishga loyiqdir.