Barcha bu qarashlarni ko'rib chiqqandan so'ng, ularni qisqacha quyidagicha xulosalash mumkin:
After surveying all these views, one can briefly summarize them as follows:
1. Agar mablag'lar ko'p bo'lib, barcha toifalarda haqdorlar mavjud bo'lsa, taqsimot ularning hammasini qamrab olishi kerak. Muhtoj haqdorlarni mahrum qilish joiz emas; davlatning vazifasi zakotni yig'ish va uni haqdor toifalarning ehtiyojlariga ko'ra taqsimlashdir.
1. When funds are plenty and there are deservants in all categories, distribution must cover all of them. It is not acceptable to deprive deservants who are in need; the duty of the state is to collect zakah and distribute it according to the needs of the deservant categories.
2. Taqsimlash sakkiz toifa o'rtasida teng bo'lishi shart emas, ya'ni har bir guruh jami tushumning aynan sakkizdan bir qismini olishi kerak emas, chunki mezon ehtiyoj hisoblanadi. Menimcha, eng mos keladigan qarash Molik va al-Zuhriy qarashi bo'lib, u mablag'ni toifalarga ularning har birining ehtiyojiga qarab taqsimlashni nazarda tutadi.12
2. Distribution among the eight categories need not be equal, i.e. each group need not receive exactly one-eight of total proceeds, since the criteria is need. I believe the view of Malik and al Zuhri is most suitable in distributing to the categories on the basis of their respective need.12
3. Zakot zarurat bo‘lganda barchasi ma’lum toifalarga berilishi mumkin. Afzallik haqiqiy ehtiyojlar va jamoat manfaatiga asoslanishi kerak, shaxsiy fikr yoki noxolislikka emas.13
3. Zakah may all be given to certain categories when this is necessary. Preference must be based on actual needs and public interest and not on personal opinions or prejudice.13
4. Kambag'al va muhtojlar barcha toifalar ichida eng muhimi hisoblanadi. Ularning ehtiyojlarini qondirish zakotning asosiy maqsadidir, bu haqda Payg'ambar ﷺ hadislarida takror-takror zikr qilingan.
4. The poor and the needy are the most important category of all. Satisfying their needs is the main objective of zakah, as repeatedly mentioned in saying of the Prophet.
Kambag'al va muhtojlar orasida oziq-ovqat va boshpanaga katta ehtiyoj mavjud bo'lganda, zakotni qo'shinga sarflash joiz emas. Ammo mudofaa kabi boshqa toifalardagi favqulodda ehtiyojlarga javob berish uchun kambag'al va muhtojlardan mablag'ni boshqa tomonga yo'naltirish uchun juda shoshilinch ehtiyojlar bo'lishi mumkin.
It is not permissible to spend zakah on the army while tremendous need exists for food and shelter among the poor and needy. However, there may be exceptionally urgent needs for diverting funds from the poor and needy in response to emergencies in other categories, such as defense.
5. Shofi'iyning zakot xodimlari haqidagi taklifi shunday qo'llanilishi kerakki, ularning ulushi jami tushumning sakkizdan bir qismidan oshmasin, shunda zakotning asosiy qismi o'z maqsadlarini amalga oshirishga yo'naltirilgan bo'lsin.
5. The suggestion of al Shafi'i about zakah workers should be applied so that their share does not exceed one-eighth of total proceeds, in order to preserve the major part of zakah for fulfilling its objectives.
6. Zakot mablag'lari kam bo'lganda, masalan, alohida zakot to'lovchi o'zining oz miqdordagi zakotini tarqatganda, uning hammasini bitta haqdor kishiga sarflash mumkin, chunki bunday oz miqdorni bo'lish uning foydasini kamaytiradi va zakot oluvchilarni boyitmaydi, Shofe'iy mazhabi tomonidan ta'kidlanganidek.
6. When zakah proceeds are small, as when an individual payer distributes his small amount of zakah, all of it may be spent on one deservant, since dividing such a small amount diminishes its usefulness, and would not enrich zakah recipients, as urged by the Shafi'i school.