Ko‘pchilik olimlarning fikricha, yo‘lovchi [ibn as-sabil] — bir joydan boshqa joyga borayotgan yo‘ldagi sayohatchidir. So‘zma-so‘z olganda, bu atama "yo‘l o‘g‘li" degan ma’noni anglatadi.

According to the majority of scholars, the wayfarer [ibn al Sabil] is the traveler on the way from one locale to another. Literally, the term means "son of the road".

Bu ifoda shakli arab tilida keng tarqalgan.1

This form of expression ("son of such-and-such") is common in Arabic.1

Al-Tabariy Mujohiddan rivoyat qiladi: "Yo'lovchining zakotga haqi bor, garchi u boy bo'lsa ham, agar u o'z mol-mulkidan uzilgan bo'lsa." Ibn Zayd esa aytadi: "Yo'lovchi — sayohatchi bo'lib, boy yoki kambag'al bo'lishidan qat'i nazar, yo'lda ketayotganda o'zining xarajat vositalarini yo'qotgan yoki sarflab tugatgan kishidir. Bunday kishiga yordam berish farzdir."2

Al Tabari reports from Mujahid, "The wayfarer has a right to zakah even if rich, as long as he or she is cut off from his or her wealth. Ibn Zaid says, 'The wayfarer is the traveler, rich or poor, who has lost his means of expenditure or depleted them while on the road. Helping this person is obligatory.'"2

Qur'on karimda musofir ("yo'lovchi") sakkiz marta eslatilgan bo'lib, uning haqida yaxshilik qilishga undash kontekstida keladi. Makkiy suralarda Alloh shunday deydi: "Qarindoshga, miskinga va yo'lovchiga haqini ber va isrof qilma"3. "Qarindoshga, miskinga va yo'lovchiga haqlarini ber. Bu Allohning roziligini istaganlar uchun yaxshiroqdir"4. Madaniy suralarda esa Alloh yo'lda sarflanadigan mol-mulkdan yo'lovchiga ulush belgilaydi. Alloh aytadi: "Ular senden nima sarflashlarini so'raydilar. Ayt: Qanday yaxshi mol sarflasangiz, u ota-onaga, qarindoshlarga, yetimlarga, miskinlarga va yo'lovchiga bo'lsin"5. Alloh yo'lovchiga yaxshilik qilishni ham buyuradi: "Allohga ibodat qilinglar, Unga hech narsani sherik qilmanglar, ota-onaga, yaqin qarindoshlarga, yetimlarga, miskinlarga, yaqin qo'shnilarga, uzoq qo'shnilarga, yonboshingizdagi hamrohga, yo'lovchiga va o'ng qo'lingiz egallagan (qullarga) yaxshilik qilinglar"6. Alloh, shuningdek, urush o'ljasidan olinadigan beshdan bir ulushdan yo'lovchiga ham hissa ajratadi: "Bilingki, qo'lga kiritgan har qanday o'ljangizning beshdan bir qismi Allohga, Rasulga, qarindoshlarga, yetimlarga, miskinlarga va yo'lovchiga tegishlidir"7. Yana, Alloh qishloq aholisidan fay' sifatida bergan narsadan ham yo'lovchiga ulush belgilaydi: "Allohning qishloq aholisidan Rasulига fay' qilib bergan narsasi Allohga, Rasulga, qarindoshlarga, yetimlarga, miskinlarga va yo'lovchiga tegishlidir, shunda u sizlardan boylar o'rtasida aylanib yurmasin"8. Nihoyat, biz o'rganayotgan oyatda Alloh yo'lovchiga zakotdan ham ulush beradi. Bundan tashqari, yo'lovchiga yordam berish ham ezgu amallar jumlasidandir. Oyatda shunday deyilgan: "...(Mol-dunyoga) muhabbat qo'yib turib, uni qarindoshlarga, yetimlarga, miskinlarga, yo'lovchiga, so'rab kelganlarga va qullarni ozod qilishga beradi, namozni to'kis ado etadi va zakot beradi"9

The Glorious Qur'an mentions the wayfarer eight times, in the context of encouraging kindness toward him or her. In Makkan suras , God says, "and give the kindred his right, and the needy and the wayfarer, and do not be wasteful."3 Then give the kindred their right, and the needy, and the wayfarer: that is best for those who desire the sake of God."4 In Madinan suras, God designates for the wayfarer a share of wealth spent in the way of God. God says, "They ask thee, what should they spend. Say: What you spend of good wealth, spend it for God, and parents, and kindred, and orphans, and the destitute, and the wayfarer."5 God ordains good doing to the wayfarer in the verse "And worship God, and do not associate anything in partnership with him, and be kind to parents and close relatives, and orphans, and the destitutes, and close neighbors, and far neighbors, and close companions, and the wayfarer, and he whom your right hand possesses."6 God also gives the wayfarer a share of the fifth taken from war booty: "and realize, that which you acquire as booty of anything , one fifth of it is for God, and the Messenger, and close relatives, and orphans, and the needy, and the wayfarer."7 Also God provides a share of the fai' to the wayfarer, saying "that which God gives as fai' from the people of the villages, it is for God, and the Messenger, and close relatives, and orphans, and the destitute and the wayfarer so that it may not circulate between the rich among you."8 Lastly, God gives a share of zakah to the wayfarer in the verse we are studying. Moreover, helping the wayfarer is among the deeds of righteousness in the verse"... And gives funds -- in spite of loving them -- to close relatives, orphans, the destitute, the wayfarer, the beggar, and in liberating slaves, and establishes prayer and gives zakah."9

Qur'onda musofirga berilgan e'tiborning sababi shundaki, Islom bir necha sabablarga ko'ra sayohat qilishni rag'batlantiradi.

The reason for the attention given the wayfarer in the Qur'an is that Islam encourages travelling for several reasons.

A. Ish va imkoniyat uchun sayohat qilish. Xudo aytadi: "Yer yuzida yuring va Uning rizqidan yenglar".10 "Boshqalari esa Xudoning fazlidan izlab yer yuzida sayohat qiladilar, boshqalari esa Xudo yo'lida jihod qiladilar".11 Payg'ambar ﷺ aytdilar: "Boy bo'lishingiz uchun sayohat qiling".12

A. Travelling for work and opportunity. God says, "and, walk in its [earth's] tracks and eat out of His sustenance."10 "And others travel on the earth seeking from the bounties of God and others fight in the way of God."11 The Prophet (p) said, "Travel so that you become rich."12.

B. Dunyodagi Xudoning belgilarini va Uning hayvonot hamda inson jamoalari haqida fikr yuritish, bilim izlab sayohat qilish. Xudo aytadi: "Ayting: Yer yuzida sayr qilib, U yaratishni qanday boshlaganini ko'ringlar."13 "Sizdan oldin o'tgan ko'p hayot yo'llari bo'lgan. Yer yuzini kezib, haqni inkor etganlarning oqibati qanday bo'lganini ko'ringlar."14

B. Travelling to seek knowledge and meditate on the signs of God in the world, and on His animal and human communities. God says, "Say: Walk on the earth and see how He started the creation."13 "Many were the ways of life that have passed away before you. Travel through the earth and see what was the end of those who rejected Truth."14

"Ular yer yuzida sayr qilib, shu tariqa ko'ngillari aql-idrok o'rganishi va quloqlari eshitishni o'rganishi uchun ular (yerni kezib) ko'rmadilarmi?"15 Payg'ambar ﷺ aytdilar: "Kim ilm izlab biron yo'lga kirsa, Alloh unga Jannatga olib boradigan yo'lni osonlashtirib qo'yadi."16

and "Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear?"15 The Messenger (p) says, "He who takes a path seeking knowledge, God will make easy for him a way to the Garden."16

"Ilm izlab chiqqan kishi qaytib kelguncha Xudoning yo'lida bo'ladi."

Ijtimoiy sug'urtaning bu shakli faqat Islomga xosdir. Islom o'zining ijtimoiy dasturida nafaqat yashash joyini ta'minlashga kafolat beradi, balki yo'lda bo'lgan odamlarga ta'sir qiladigan kutilmagan holatlardan himoya qiladi. Bu sug'urtaning to'liq manzarasini tushunish uchun shuni esda tutish kerakki, u musofirlar uchun mehmonxonalar, restoranlar yoki dam olish joylari bo'lmagan davrda paydo bo'lgan. Yo'lovchilarga g'amxo'rlik qilish g'oyasi bilan ilhomlangan 'Umar ibn al-Xattob Makka bilan Madina o'rtasidagi yo'lda yo'lovchilarga yordam berish va vohalar orasida ularga muhtoj bo'lganlarni transport bilan ta'minlash uchun bekatlar tashkil etdi. Shuningdek, u yo'lda va shaharda oziq-ovqatga muhtoj bo'lganlar uchun oziq-ovqat saqlash joyini tashkil etdi.24

This form of social insurance is unique to Islam. In its social program , Islam not only guarantees the provision of residence, but provides security from unforeseen conditions that affect people who are on the road. To get the complete picture of this insurance, one must remember that it came at a time when there were no hotels, restaurants, or rest areas for travellers. Motivated by this idea of taking care of wayfarers, 'Umar bin al Khattab established stations on the road between Makkah and Madinah to help travellers and provide transportation for those who need it between oases. He also established a food storage area for those who need food on the road, and in the city.24

'Umar ibn 'Abd al-Aziz al-Zuhriyga zakot mablag'larini sarflash bo'yicha, Payg'ambar va To'rt Xalifaning sunnatiga asoslangan holda, batafsil reja yozib berishni so'radi. Boshqa masalalar qatorida al-Zuhriy shunday yozdi: "Yo'lovchining ulushi yo'ldan o'tuvchilar soniga qarab taqsimlanishi kerak, shunda ko'p odam o'tadigan yo'llarga zakot mablag'laridan kattaroq ulush ajratiladi. Davom etishga yoki orqaga qaytishga imkoni yo'q har bir musofirga sayohatining maqsadiga yetguncha yoki uyiga yetguncha oziq-ovqat berilishi kerak. Boshpana joylari tashkil etilishi va ularni boshqarish uchun ishonchli kishilar tayinlanishi lozim, shunda ketayotgan har bir yo'lovchiga ajratilgan zakot mablag'lari tugaguncha oziq-ovqat, boshpana va uning hayvoni uchun yem berilishi mumkin bo'lsin."25 Insoniyat qayerda bo'lishidan qat'i nazar, muhtoj erkaklar va ayollarga bunday darajada g'amxo'rlik ko'rsatganini hech qachon ko'rganmi?

'Umar bin 'Abd al Aziz asked al Zuhri to write him a detailed outline of how to spend zakah, based on his knowledge of the tradition of the Prophet and the Four Successors. Among other things, al Zuhri wrote, "The share of the wayfarer must be divided in proportion to the density of traffic on the road so that roads with high number of people passing through are assigned bigger portions of zakah proceeds. Each traveller who has no means to continue, or go back, must be provided food until he or she achieves the purpose of his or her journey or reaches home. Places of shelter must be established, and trustworthy people assigned to manage them, so that any passing wayfarer can be provided food, shelter, and feed for his animal, until all the zakah funds you assign are depleted."25 Has humanity ever witnessed such a level of caring for needy men and women wherever they may be?

Faqihlar yo'lovchi faqat yo'lda bo'lgan kishimi yoki uyda turib safarga chiqishni niyat qilgan kishini ham o'z ichiga oladimi, degan masalada ixtilof qilganlar. Ko'pchilik fikriga ko'ra, safarga otlanishni niyat qilgan kishi yo'lovchi emas, quyidagi sabablarga ko'ra:

Jurists differ on whether the wayfarer is only the person on the road or also the person who is at home but desires to begin a journey. The majority believes he who wants to start travelling is not a wayfarer, for the following reasons:

1. "Ibn as-sabil" atamasi yo‘ldagi kishini anglatadi va uyda bo‘lgan kishini o‘z ichiga olmaydi.

1. The term 'ibn al sabil" means the person on the road ad does not include one who is at home.

2. Yo‘lovchi — uyida moliyaviy vositalaridan uzilgan kishidir. Hali safarga chiqmagan odam o‘z vositalaridan uzilmagan bo‘ladi. Yo‘lovchilar uyiga yetguncha yordam berilishi kerak, uydagi moliyaviy ahvoli qanday bo‘lishidan qat’i nazar; uyida turgan va safar yoki boshqa maqsadlar uchun moliyaviy yordamga muhtoj bo‘lgan kishiga esa kambag‘al sifatida berilishi mumkin, ammo yo‘lovchi sifatida berilmaydi.26

2. The wayfarer is a person who is cut off from his financial means at home. A person who has not yet started travelling is not cut off from his means. Wayfarers must be helped until they reach home, regardless of their financial status at home, while a person who is home and needs financial help for travelling or other purposes, may be given as a poor person, but not as a wayfarer.26

Shofiiy “yo‘lovchilar” jumlasiga yo‘lga chiqmoqchi bo‘lgan, ammo yetarli mablag‘i bo‘lmagan kishilarni ham kiritadi, chunki ular ham yo‘ldagi kishi kabi yordamga muhtojdir.27

Al Shafi'i believes that "wayfarers "include persons who want to start a journey but do not have sufficient means, on the grounds that such need help to travel just like the person on the road.27

Menimcha, ko'pchilik ulamolarning fikri to'g'riroqdir. Zakot mablag'larini sayohatga chiqishni niyat qilganlarga sarflash mumkin emas. Ammo al-Shofi'iyning fikri, agar ko'zlangan safar Muslim jamoatiga xizmat qilish uchun bo'lsa, masalan, Islomga da'vat qilish yoki ilmiy maqsadda sayohat qilish bo'lsa, qo'llanilishi mumkin. Bunday sayohatga chiqmoqchi bo'lganlarga yordam berish ham "Alloh yo'lida" degan toifaga kiritilishi mumkin. Buni biz o'rganayotgan oyatda "yo'lda qolgan musofir" "Alloh yo'li" iborasidan keyin zikr qilingani va unga qo'shilgani tasdiqlaydi.

Birinchi shart shundan iboratki, yo'lovchi yo'lda muhtoj bo'lishi kerak, chunki zakotning maqsadi yo'lovchining uyiga yetib olishiga yordam berishdir. Agar uning uyiga yetib olishi uchun vositasi bo'lsa, unga hech narsa berilmaydi; agar vositasi bo'lmasa, u uyida qanchalik boy bo'lishidan qat'i nazar beriladi va zakot sifatida berilgan narsani qaytarish shart emas.

The first condition is that the wayfarer must be in need when on the road, since the purpose of the zakah is to help the wayfarer reach home. If he or she has means of reaching home, no payment can be made, if not, the wayfarer is given regardless of his or her richness at home and without any need to return what is given as zakah.

Ikkinchidan, safar Alloh taologa itoatsizlik bo‘lmasligi shart. Bu shart shuni anglatadiki, gunoh maqsadida safar qiladiganlar yoki taqiqlangan mollar bilan savdo qiladigan savdogarlarga zakot berilmaydi, faqat yo‘lovchining hayoti xavf ostida bo‘lsa, bundan mustasno. Bunday holatda uning hayotini saqlab qolish Shariat bo‘yicha majburiy bo‘lib qoladi.29 Bu shartning maqsadi, shubhasiz, zolimlarga yordam berishdan saqlanishdir. Alloh taologa itoatsizlik bo‘lmagan safar uch turga bo‘linadi:

Secondly, the journey must not be in disobedience to God. This exclusion means that those who journey for sinful purposes or traders whose commodities are forbidden must not be given zakah, except if the traveller's life is at stake. Saving his or her life then becomes a must in Shari'ah.29 The purpose of this condition is obviously to abstain from helping wrongdoers. Travelling which is not disobedience to God is of three kinds:

ibodat qilish yoki Alloh roziligini topish uchun sayohat qilish, masalan, hajga borish, jihod va ilm talab qilish; halol dunyoviy maqsadlar uchun sayohat qilish, masalan, savdo-sotiq yoki ish izlash maqsadida; hamda ko'ngilochar va turizm maqsadidagi sayohat. Faqihlar orasida faqat ko'ngilochar sayohatdagi yo'lovchga sadaqa berish masalasida ixtilof bor,30 boshqa sayohatlardagi yo'lovchga berish esa barcha ulamolarning ittifoqi bilan joiz.

travelling to do good deeds or worship God, such as pilgrimage, jihad, and seeking knowledge; travelling for lawful earthly reasons, such as on business or in search of a job; and travelling for amusement and tourism. Only giving to wayfarers on amusement journies is disputed among jurists,30 while giving to wayfarers on other travels is unanimously lawful.

Ba'zi Molikiy va Shofe'iy mazhabidagi olimlar yo'lda qolgan musofirga yana bir shart qo'shadilar: u o'z ehtiyojini qarz olish orqali qondira olmasligi kerak. Bu shart faqat musofir o'z yurtida boy bo'lsa qo'llaniladi. Bu shartni qolgan ikki mazhab qabul qilmaydi. Ibn al-Arabiy "Ahkom al-Qur'on" asarida va al-Qurtubiy o'zining tafsirida bu shartni rad etadilar, chunki agar musofir faqat Xudoga qarzdor bo'lishi mumkin bo'lsa, ya'ni zakot olish orqali, u holda hech kimga qarzdor bo'lishi shart emas. An-Nawawiy qo'shimcha qiladi: musofir qarz pul ola olsa ham, qarz olishga majbur emas va zakot olishi mumkin. Hanafiy mazhabi imkon bo'lsa qarz olishni tavsiya qiladi, lekin buni majburiy deb hisoblamaydi. Sababi shundaki, qarz olish qarzdorni uni qaytara olmaslik xavfiga duchor qiladi, shuning uchun u bu xavfni olishi shart emas.

A. Yo'lovchilarga uyga yetguncha yoki o'z mablag'i bo'lgan joyga yetguncha yetarli miqdorda oziq-ovqat va kiyim berilishi kerak. Agar yo'lovchining ehtiyoj darajasidan kam mablag'i bo'lsa, mavjud mablag'ini to'ldirish uchun, yetarli bo'lguncha, zakot berilishi kerak.

A. Wayfarers must be given their sufficiency of food and clothing, until they reach home or a place where they have funds of their own. If the wayfarer has less than what is needed, zakah should be given to supplement the existing funds until they are sufficient.

B. Uzoq safarlar uchun transport vositasi ham ta'minlanishi kerak. Uzoq safar — bu namozning qisqartirilishi lozim bo'lgan safar, ya'ni taxminan sakson kilometr [ellik mil]. Yo'lovchi uchun ehtiyojga va zakot mablag'larining mavjudligiga qarab, ulov sotib olinishi yoki ijaraga olinishi mumkin.

B. For long journeys, a means of transportation must also be provided. Long journeys are those in which prayer is reduced, i.e. approximately eighty kilometers [fifty miles]. Rides may be purchased or rented for the wayfarer, depending on the need and the availability of zakah funds.

C. Barcha zarur xarajatlar berilishi kerak, nafaqat safar tufayli yuzaga keladigan xarajatlar.

C. All needed expenses are to be given, and not only expenses caused by travelling.

D. Yo‘lovchiga ishlash va daromad topish qobiliyatiga qaramasdan to‘lov beriladi.

D. Payment is made to the wayfarer regardless of ability to work and earn.

E. Yo‘lovchiga, agar u o‘z manziliga yetguncha yoki u yerda qolishi kerak bo‘lsa yoki u yerda foydalanishi mumkin bo‘lgan mablag‘i bo‘lsa, manzilga yetguncha yordam beriladi. Agar yo‘lovchi biror ishni tugatib, tezda uyiga qaytishni niyat qilgan bo‘lsa, uyiga yetguncha unga kerakli narsalar berilishi kerak.

E. Aid is provided to the wayfarer until his or her destination is reached, if he or she is to stay there or has accessible funds there. If the wayfarer intends to finish some business and return home quickly, he or she must be given what is needed until reaching home.

F. Shofiiylar yetib borilgan joydagi xarajatlarga kelsak, agar u yerda turish to‘rt kundan kam bo‘lsa, ular to‘lanishi kerak, deb hukm qiladilar. Bu kunlar soni safar tufayli namozni qisqartirishdagi kunlar soniga teng. Bu cheklov Allohning yo‘lidagi mujohidlarga taalluqli emas, ular chegara qo‘riqxonalarida qancha turmasin, butun muddat uchun beriladi. Ba'zi olimlar esa yo‘lovchilarga manzilda turgan muddatning uzunligidan qat'i nazar, shu butun muddat uchun mablag‘ berilishi kerak, deb hisoblaydilar.

Ba'zi zamonaviy olimlar bugungi kunda, sayohatni osonlashtiradigan transport, turar joy va bank xizmatlari hamda insonning mol-mulkini dunyoning istalgan nuqtasida foydalanishga qulay qilib qo'yadigan sharoitlar tufayli, asl ma'nodagi "ibn as-sabil" (yo'lovchi, musofir) qolmagan, deb ta'kidlaydilar. Bu fikrni marhum Ahmad Mustafo al-Marog'iy o'zining Qur'on tafsirida bayon qilgan.38 Men uning bu fikriga qo'shilmayman, chunki bugun ham o'tmishdagidek ko'plab yo'lovchilar (musofirlar) mavjud.

Some contemporary scholars assert that today there are no more wayfarers in the original sense of the word, because of the transportation, accommodation, and banking facilities that make one's travelling easy and one's wealth accessible anywhere in the world. This is argued by the late Ahmad Mustafa al Maraghi in his explanation of the Qur'an.38 I beg to differ with him, since there are as many wayfarers today as there were in the past:

1. Ba'zi odamlar boy bo'lishi mumkin, lekin banklar bilan muomala qilmaydilar, shuning uchun shaharlaridan uzoqda bo'lganlarida, aslida o'z boyligidan ajralgan bo'ladilar. Ular shahar markazlaridan uzoq biron-bir cho'lni kesib o'tayotgan bo'lishi mumkin.

1. Some people may be rich, but do not do business with banks, so that when they are away from their towns they are actually detached from their wealth. They may be crossing some desert far from urban centers.

2. Shunday qochqinlar borki, ular bosqinchilar tomonidan uylaridan va yurtlaridan quvib chiqariladi yoki zolim hukumatlardan qochadi. Ular o‘z mamlakatlaridan tashqarida noma’lum muddat yashashi mumkin, mol-mulkiga yetib bora olmaydi, ko‘pincha uni hukumat musodara qiladi. Mana shular siyosiy qochqinlar bo‘lib, o‘z vataniidan boshqa mamlakatlarda boshpana so‘raydilar.

2. There are refugees who are driven out of their homes and lands by aggressors or who flee from dictatorial governments. They may live for an undetermined period of time outside their countries, unable to reach their wealth which is often confiscated by the government. Like those are political refugees who seek asylum in countries other than their own.

3. Ba'zi hanafiy faqihlar o'z shaharlarida yashasa-da, mol-mulkiga kirish imkoni bo'lmagan shaxslarni, masalan, siyosiy sabablarga ko'ra yoki qarzini qaytarib bo'lmaydigan, boshqalarga berilgan qarzlar shaklida boyligi bo'lgan tadbirkorlar kabi iqtisodiy sabablarga ko'ra, ibn as-sabilga o'xshash deb hisoblaydilar.39 Bu faqihlar bunday shaxslarni yo'lovchi sifatida ko'rish va ularga zakot berish kerakligini ta'kidlaydilar.