Agar zakot to'lovchi zakotini muhtoj deb o'ylagan shaxsga bersa, keyin esa u muhtoj emasligini bilib qolsa, bu to'lov zakot to'lovchining farzini ado etadimi?
If a zakah payer gives his zakah to a person whom he thought was a deservant then finds that he was incorrect, does that payment fulfill the payer's obligation of zakah?
Uchta asosiy fikr bu masalada mavjud. Birinchisi: bunday tarqatish zakot farzini ado etadi. Bu fikr Abu Hanifa, Muhammad, al-Hasan va Abu Ubayd tomonidan bildirilgan. Bu qarashga ko'ra, zakot beruvchidan boshqa hech qanday to'lov talab qilinmaydi va u Payg'ambar ﷺ dan rivoyat qilingan bir necha hadisga asoslanadi. Al-Bukhoriy va Ahmad Ma'n ibn Yazid'dan rivoyat qiladilar: "Otam masjidda bir kishi qo'liga bir necha dinor sadaqa sifatida berib, (tarqatishni) topshirdi. Men bilmasdan kelib, ularni oldim. Otam: 'Alloh haqqi, men senga bermoqchi emas edim', dedi. Men Payg'ambar ﷺ ga shikoyat qildim, u zot: 'Ey Yazid, sen niyatingning ajrini olding, ey Ma'n, sen olganingni olding', dedilar." Bu hadis ixtiyoriy va majburiy sadaqa o'rtasida hech qanday farq qilmaydi. Abu Hurayra rivoyat qiladi: Payg'ambar ﷺ dedilar: "Bir kishi: 'Albatta, bu kecha sadaqa beraman', dedi. U sadaqasini olib chiqdi va (bilmasdan) o'g'rining qo'liga berdi."
There are three major opinions on this matter. The first is that such distribution fulfills the obligation of zakah. This is the opinion of Abu Hanifah, Muhammad, al Hasan., and Abu 'Ubaid. This view implies that no other payment is required from the zakah payer, and is founded on a few sayings of the Prophet: Al Bukhari and Ahmad report from Ma'n bin Yazid, "My father put a few dinars as a sadaqah with a man in the mosque [to give them away]. Not knowing, I came by and took them. My father said, 'By God, I did not intend to give you.' I complained to the Prophet, who said, "O Yazid, you get the intention and O Ma'n you get what you have taken.'" This saying does not make any distinction between voluntary and obligatory sadaqah, Abu Hurairah narrates that the Prophet (p) said, "A man once said,117 Surely I am going to give a charity tonight.' He went out with his sadaqah and put it in the hands of a thief, [not knowing).
Ertasi kuni ertalab, kechasi o‘g‘rига sadaqa berilganligi haqida gap tarqaldi. Shunda odam: "Parvardigorim, hamdu-sano faqat Sengadir, albatta men yana sadaqa beraman", dedi. U sadaqani olib chiqdi va uni fohisha qo‘liga berdi. Ertasi kuni ertalab fohishaga sadaqa berilgani tarqaldi. Odam o‘ziga-o‘zi: "Parvardigorim, hamd faqat Sengadir. Albatta men sadaqa beraman", dedi. U yangi sadaqani olib chiqdi va uni boy odam qo‘liga berdi. Ertasi kuni ertalab odamlar kechasi boy odamga sadaqa berilganini gapirishdi. Odam: "Parvardigorim, hamd Sengadir. Men fohishaga, o‘g‘rига va boy odamga sadaqa berishim kerakmidi!" dedi. Uxlab yotganida unga aytildi: "Sening o‘g‘rига bergan sadaqang uning qanoatlanishiga va o‘g‘rilikni tashlashiga yordam berishi mumkin; fohishaga kelsak, u sadaqani olib, fohishalikni tark etishi mumkin; boy odamga kelsak, u bu saboqni olib, Alloh bergan narsadan sarflay boshlashi mumkin."118
The next morning, it was rumored that a thief was given sadaqah the night before, The man said, 'My Lord, praise be only to you, indeed I shall give another sadaqah.' He went out with the sadaqah and put it in the hands of a prostitute. The next morning it was circulated that a prostitute was given sadaqah. The man said to himself "My Lord praise is due to You alone. Surely I will give sadaqah." He went out with the new sadaqah and put it in the hands of a rich man. The next morning, people were saying that a rich was given sadaqah the night before. The man said, 'My Lord, praise be to You. Should I be giving to a prostitute, a thief, and a rich man! While asleep, he was told, 'As for your sadaqah to the thief, it may help him be satisfied and cease stealing; as for the prostitute, she may take the sadaqah and quit prostitution, and as for the rich man, he may take the lesson and start spending out of what God has given him.'"118
Shuningdek, Payg'ambar (s.a.v.) bir kishiga, u sadaqa so'raganida, aytgan hadis bor: "Agar sen haqdor toifalardan bo'lsang, men senga haqqingni beraman." Va Payg'ambarning ikki kuchli va mehnatga qodir kishiga, ular sadaqa so'raganlarida bergan javobi: "Agar xohlasangiz, men sizlarga undan beraman, ammo boy va kasb qila oladigan kishining unda hech qanday ulushi yo'q." Agar sharti haqiqatan boylik bo'lganida edi, u holda ularning ishini tekshirgan bo'lar edi-yu, faqat ularning da'vosini qabul qilmagan bo'lar edi.ﷺ119
There is also the saying in which the Prophet (p) told a man who asked him for charity, "If you are among those categories of deservats, I would give you your right," and the Prophet's answer to the two strong and capable men who asked him for sadaqah, if you wish, I would give you out of it, but the rich and the capable of earning have no share in it." If the condition was truly richness, he would have investigated their case and not merely accepted their claim.119
Ikkinchi fikr ikkinchi chekka tomonga og'adi va agar ijtihodda xato qilinib, zakot zakot olishga haqli bo'lmagan kishiga berilsa, zakot vazifasi ado bo'lmaydi va boshqa miqdor berilishi kerak, deb hisoblaydi. Ash-Shofi'iy umuman olganda shu qarashni qo'llab-quvvatlaydi,120 Ahmad ibn Hanbalning rich kishiga adashib zakot berish haqidagi qarashi esa ikki rivoyat bilan ma'lum bo'lib, ulardan biri Ash-Shofi'iy qarashiga o'xshashdir. Kofirga yoki Payg'ambar ﷺ oilasiga mansub kishiga zakot berishga kelsak, Ahmad qat'iy ishonadiki, bunday to'lov zakot talabini ado etmaydi.
The second opinion inclines toward the other extreme, and considers that if an error of judgement results in giving zakah to a person who is not a deservant , the zakah obligation is not fulfilled, and another amount must be given. Al Shafi'i subscribes generally to this view,120 while we have two reports about the view of Ahmad on mistakenly giving zakah to a rich man, one similar to that of al Shafi'i. As for giving zakah to a disbeliever or a member of the Prophet's family, Ahmad firmly believes such payment does not fulfill the requirement of zakah.
Uchinchi fikr ushbu ikki chegara o'rtasidagi sohani qamrab oladi. Taqsimlash shartlariga ko'ra bu sohada bir necha kichik qarashlar mavjud, ular quyida batafsil bayon etiladi.
The third opinion covers the area between these two extremes. There are several sub-views in this area according to the conditions of distribution, as will be detailed in the following.
Hanafiylarga ko'ra, agar zakot to'lovchi haqdorlarni topish uchun mumkin bo'lgan darajada harakat qilib, tekshirib ko'rsa-yu, keyin zakotni noloyiqlarga berganini bilib qolsa, bunday to'lov qabul qilinadi va to'lovchi uni qayta berishga majbur emas. Biroq, zakot tegishli tekshiruvsiz taqsimlangan bo'lsa va u noloyiqlarga berilganligi aniqlansa, bunday to'lov qabul qilinmaydi. Kofirlarga to'lov berilganda esa Abu Yusuf, hatto zakot tegishli tekshiruvdan so'ng taqsimlangan bo'lsa ham, zakot to'lovchi ikkinchi marta to'lashga majbur, deb hisoblaydi.122
According to Hanafites, if the payer makes reasonable effort and research to find deservants, and then finds he paid zakah to non-deservants, such a payment is acceptable and the payer is not required to repeat his payment. However, when zakah is distributed without proper investigation, such payment is not acceptable if it is found that it was given to non-deservants. When payment is given to unbelievers, Abu Yusuf believes the zakah payer is required to make a second payment, even if zakah was distributed after proper investigation.122
Malikiylarning fikricha, ijtihodda xato qilish natijasida zakotni haqdor bo'lmagan kishilarga berish zakot beruvchini uning mas'uliyatidan ozod qilmaydi va agar haqdor bo'lmaganlarga berilgan narsani qaytarib olib, haqdorlarga qayta taqsimlash mumkin bo'lmasa, ikkinchi marta to'lov amalga oshirilishi shart.123
According to Malikites, payment to non-deservants as a result of error in judgement does not relieve the zakah payer from his responsibility, and a second payment must be made unless what is given to non-deservants can be retrieved and redistributed to deservants.123
Zaydiylar bir fikrda bo'lgan holda zakotni, adashib, beixtiyor nohaq deb hisoblangan kishilarga bergan taqdirda, zakot vazifasi ado bo'lmaydi, deb hisoblaydilar. Kofirlar, zakot beruvchining ota-onasi va farzandlari hamda boylar bunday ittifoq bilan nohaq deb sanalgan shaxslardir. Agar kishi zakotini, unga berish mumkin deb ishongan shaxslarga bersa, boshqa to'lov talab etilmaydi.124
Zaidis believe giving zakah to persons considered unanimously non-deserving, by mistake, does not fulfill the obligation of zakah. Individuals who are unanimously treated as non-deservants are unbelievers, parents and offsprings of the payers, and the rich. If a person gives his zakah to individuals to whom he believes zakah can be given, another payment is not required.124
Nihoyat, mening fikrimcha, agar zakot to'lovchi haqdor shaxslarni topish uchun yetarli darajada harakat va tekshiruv qilsa-yu, ijtihodidagi xato tufayli zakotini haqdor bo'lmagan shaxslarga bersa, u bu xato uchun javobgar bo'lmaydi va to'lovni qaytadan takrorlashi shart emas. Alloh taolo aytadi: "Alloh hech kimga qodir bo'lganidan ortiq yuk yuklamas."125
Finally, in my opinion, if a zakah payer makes sufficient efforts and research to find deservants but makes a mistake and gives his zakah to non-deservants by error of judgement, he is not responsible for that mistake, nor is he required to repeat the payment. God says, "On no soul does God place a burden greater than it can bear,"125
Va Alloh taolo bunday shaxsning mukofotini zoye qilmaydi, xuddi hadisda zikr etilgan, sadaqasini o‘g‘riga, fohisha ayolga va boy odamga bergan kishi kabi.
and God would not suffer the reward of such a person to be lost, exactly like the person mentioned in the saying who gave his sadaqah to a thief, a prostitute, and a rich person.
Agar zakot to'lovchi mas'uliyatli tekshiruv o'tkazmagan bo'lsa, u o'z hukmidagi xatosining natijasi uchun javobgar bo'lishi kerak. Barcha hollarda zakot olgan kishi o'zi haqiq emasligini bilsa, uni qaytarishi yoki kamida haqdor kishiga berishi shart. Aks holda, u olgan narsa harom bo'ladi. Agar zakot idorasi zakotni haqdor bo'lmagan kishilarga berishda xato qilsa, zakot idorasi to'lovni qayta amalga oshirishga majbur emas. Aksincha, Molikiylar tavsiya qilganidek, noto'g'ri berilgan narsani qaytarib olish uchun huquqni muhofaza qilish organidan foydalanish kerak.
However, if the zakah payer did not make reasonable research, he must be charged for the result of his mistake in judgement. In all cases, whoever takes zakah knowing he is not a deservant must return it or at least give it to a deservant. Otherwise, what he takes is unlawful. If the zakah agency makes a mistake in giving zakah non-deservants, the zakah authority is not required to repeat the payment. Rather, the law enforcement body must be used to recover what was unjustly given, as recommended by Malikites.