Shu tariqa zakotni yig'ilgan xudud ichida tarqatish lozimligi haqidagi har xil fikrlar va matnlarni ko'rib chiqqandan so'ng, umumiy qoida shundan iboratki, zakot o'sha joyning o'zida taqsimlanishi kerak. U yerdagi kambag'al va muhtojlar boshqalardan ustun haqqa ega, chunki zakot ularning qo'shnilaridan, qarindoshlaridan va do'stlaridan olinadi.
After this survey of the different opinions and texts on the transportation of collected zakah, it appears that the general principle is that zakah must be distributed in the same area where it is collected. The poor and needy in that land have priority over all others, since zakah is collected from their neighbors, kin, and friends.
Lekin men bu umumiy qoidadan istisnolar bo‘lmasligi uchun hech qanday sabab topmayman, ayniqsa agar bu istisno adolatli hukumat tomonidan vakillar kengashi bilan maslahatlashgan holda, musulmonlar va Islomning ommaviy manfaatlari nuqtayi nazaridan qilingan bo‘lsa. Malik buni ajoyib tarzda ifodalaydi: "Zakotni tashish joiz emas, faqat hukumatning ijtihodi bilan, zarur ehtiyojni hisobga olgan holda amalga oshirilganda bundan mustasno."21 Malikning shogirdi Ibn al-Qosim qo‘shimcha qiladi: "Agar bu zarurat yuzasidan qilinsa, bu joizdir."22 Suhnun esa shunday deydi: "Agar hukumat ma‘lum bir yerda og‘ir ehtiyoj borligini bilsa, u yig‘ilgan zakotning bir qismini o‘sha yerga qonuniy ravishda olib borishi mumkin. Falokat yuz berganda, uning qurbonlariga yordam berish zakotning boshqa sarflanish yo‘llaridan ustun turadi, chunki musulmon boshqa musulmonning birodaridir; uni tashlab qo‘ymaydi va uni zulm qilmaydi."23
However, I find no reason why this general principle should not have exceptions, especially if the exception is made by a just government in consultation with the representative council, in view of the public interests of Muslims and Islam. As Malik wonderfully puts it, "Transporting zakah is not permissible, except when done through the government's ijtihad, in view of pressing need."21 Ibn al Qasim, Malik's disciple adds, "If this is done out of necessity, it is all right."22 Suhnun is reported to say, "If the government knows a certain land has dire need, it can lawfully transport some of the collected zakah there. When catastrophe befalls, relieving its victims has priority above other uses of zakah, since a Muslim is a brother to a fellow Muslim; he does not let him down nor oppress him."23
Al-Mudavvana kitobida Molik aytadiki, Madina qahatchilikka uchragan yilda Umar Misrda bo'lgan Amr ibn al-Os'ga shunday xat yozdi: "Yordam, yordam arablarga! Bizga shunday karvon yuboring, uning boshi menga yetib kelsin, oxiri esa sizning yoningizda bo'lsin, kiyim-kechakka o'ralgan un bilan yuklangan bo'lsin."
Yordam yetib kelganda Umar ochlarga oziq-ovqat va kiyim-kechak taqsimladi hamda tuyalarni so'yishda yordam berish uchun vakillar tayinladi va shunday dedi: "Arablar tuyalarni yaxshi ko'radi. Men ular tuyalarni tirik saqlashni afzal ko'radi, deb qo'rqaman. Odamlar tuyalarni so'yib, go'shti va yog'ini yesin, un tashish uchun ishlatilgan kiyim-kechaklarni esa ular kiyib yurish uchun bersin."24
In al Mudawwanah, Malik mentions that in the year when famine hit al Madinah, 'Umar wrote to Amr bin al 'As, who was in Egypt, "Help, help, to the Arabs. Send us a caravan whose beginning should reach me while its end is still at your place, loaded with flour wrapped in garments." 'Umar, when the relief arrived, divided food and clothes among the hungry people and appointed assignees to help slaughter the camels, saying, "Arabs love camels. I am afraid they may prefer to keep them alive. Have people slaughter the camels and eat their meat and fat, and give them the garments that are used as bags of flour, to wear."24
Bu fikr quyidagi uchta dalil bilan qo‘llab-quvvatlanadi:
This opinion is supported by the three following points:
Birinchidan, Islom davlatidagi turli geografik hududlar bir tanaga o‘xshaydi, uning a’zolaridan biri og‘riqqa duch kelganda, boshqa a’zolari unga yordam berishi shart. Bu birdamlik va hamjihatlik Islom tomonidan talab qilinadi va e’tibordan chetda qoldirilishi mumkin emas.
Ikkinchidan, ayrim haqdor toifalarni faqat markaziy hukumat aniqlashi va belgilashi mumkin, masalan, qalblarni birlashtirish va Alloh yo‘lida sarflash. Markaziy hukumat bu haqdorlarning ulushi uchun zakotning muayyan qismini olishi lozim. Bu borada al-Qurtubiy ba’zi olimlarning shunday fikrini keltiradi: zakotning umumiy yig‘indisi bo‘laklarga bo‘linishi kerak, "shunda kambag‘al va muhtojlarning ulushi joyida taqsimlanadi, boshqa ulushlar esa hukumatning ixtiyoriga ko‘ra olib ketilishi mumkin".
Bu masala, shubhasiz, Islom hukumatining ijtihodi bilan hal etilishi kerak bo‘lgan masaladir. Rivoyat qilinishicha, 'Umar ibn 'Abdul-'Aziz bir safar o‘z amaldorlariga yozdi: "Yig‘ilgan zakotning yarmini taqsimlang, qolgan yarmini menga yuboring". Keyingi yili esa yana yozdi: "Hammasini taqsimlang".26
Firstly, the different geographical areas in the Islamic state form one body whose members must come to the help of any member that is in pain. This unity and solidarity is required by Islam and cannot be neglected. Secondly, there are deserving categories that can only be assessed and determined by the central government, such as reconciling hearts and spending in the way of God . The central government must acquire a certain portion of zakah for the shares of these deservants. In this regard, al Qurtubi quotes some scholars as suggesting that the total collection of zakah should be divided into segments, "whereby the share of the poor and needy is distributed locally, while other shares may be transported at the discretion of the government."25 This matter is undoubtedly one that must be determined by the ijtihad of the Islamic government. It is reported that 'Umar bin 'Abd al 'Aziz once wrote to his commissioners "Distribute half of the collected zakah and send me the other half." Then he wrote in the following year "Distribute all of it".26
Uchinchidan, Payg'ambar (s.a.v.) badaviy arablarni o'zlarining sadaqalarini Madinaga yuborishga da'vat qilganlari, bu sadaqalar kambag'al muhojirlar va ansorlarga sarflanishi uchun ekanligiga dalil bor. An-Nasa'iy 'Abdulloh ibn Hilol as-Saqafiydan rivoyat qiladi: "Bir kishi Allohning Rasulu (s.a.v.) huzuriga kelib dedi: "Men sadaqa bo'lgan bir arqon yoki bir qo'y uchun o'ldirilay deb qolgan edim".ﷺ Payg'ambar (s.a.v.) aytdilar: "Agar u kambag'al muhojirlarga berilmaganida, men uni olmagan bo'lardim"."
Xuddi shunday, Payg'ambar (s.a.v.) ikki qabila o'rtasini yarashtirishda zimmasiga olgan moliyaviy qarzni to'lashda yordam so'ragan Qubaysa ibn al-Muxariqqa dedilar: "Sadaqa kelguncha turing, biz yoki sizga yordam beramiz, yoki butun yukni o'z zimmamizga olamiz." Payg'ambar (s.a.v.) unga Hijoz sadaqasidan berishga tayyor edilar, garchi u Najd kishisi bo'lsa ham.ﷺ
Adiy ibn Hotim Payg'ambar (s.a.v.) vafotlaridan keyin o'z qabilasidan yig'ilgan zakotni Abu Bakrga olib borgani ma'lum.ﷺ Shuningdek, Umar buyuk ocharchilikdan so'ng Ibn Abi Zubobni zakot yig'uvchi qilib yuborganida unga dedi: "Ikki yillik zakotni yig'ib ol."
Thirdly, we have evidence that the Prophet (p) used to invite bedouin Arabs to send their sadaqah to Madinah in order to spend on the poor migrants and helper [muhajirin and ansar] Al Nasa'i reports from 'Abd Allah bin Hilal al Thaqafi, "A man came to the messenger of God (p) and said, 'I was about to be killed for what amounts to a rope or a sheep of sadaqah'.The Prophet (p) said, 'If it were not to be given the poor migrants, I would not have taken it.'" Similarly, the Prophet (p) told Qubaisah bin al Mukhariq, who asked for help in paying financial burden he carried in reconciling two groups, "Stay until the sadaqah comes, We will either help you or carry the whole burden for you." The Prophet was prepared to give him from the sadaqah of Hijaz, although he was from Najd.27 'Adi bin Hatim is known to have carried the zakah collected from his tribe to Abu Bakr after the death of the Prophet (p).28 Also, Umar told Ibn Abi Dhubab when he sent him as collector right after the great famine," collect the zakah due for two years.
"Bo'lib ularning orasida tarqating, qolgan yarmini esa menga yuboring."29 Mu'oz Yamanlik odamlarga dedi: "Menga kiyim yoki mato olib keling, zakot o'rnida ulardan qabul qilaman. Bu sizlar uchun osonroq, Madinaga hijrat qilib kelganlar uchun esa foydaliroqdir." Abu Ubayd izoh berib, "Bu, albatta, ularning ehtiyojidan ortiq qismiga tegishlidir", deydi.30 Ammo Abu Ubaydning bu izohi har doim ham to'g'ri bo'lavermaydi. Ehtiyojlar sub'ektivdir va turli darajalarga ega bo'ladi, hukumat esa qaysi ehtiyoj ko'proq va shoshilinch ekanini belgilash huquqiga ega.
Distribute half among them and send me the other half."29 Mu'adh told the people of Yemen, "Bring me garments or cloth, I accept them from you in fulfillment of zakah. It is easier for you and more beneficial to the migrants Madinah." Abu 'Ubaid comments, "This certainly applies to the excess above their needs."30 But Abu 'Ubaid's explanation is not necessarily true. Needs are subjective and have different levels, and the government has the right to determine where needs are more pressing and urgent.
Nihoyat, shuni ta'kidlash kerakki, hukumat yig'ilgan zakotning barchasini boshqa joyga olib ketmasligi kerak, faqat mahalliy ehtiyoj umuman bo'lmagan taqdirdagina bundan mustasno.
Lastly, it must be emphasized that the government must not transport all the collected zakah unless there is no local need at all for zakah funds.
Shuni ta'kidlash kerakki, transportirovka masalasida eng qat'iy bo'lgan shofiiylar zakotni davlat yoki uning zakot idorasi tomonidan olib borilishiga qarshi emaslar. Ularning e'tirozi faqat to'lovchi o'zi berilishi lozim bo'lgan zakotni tarqatgan holatga qaratilgan. An-Nawaviy shunday deydi: "Bilish kerakki, davlat yoki uning zakot idorasi zakotni tashishga ruxsat etilgan. Transportirovka haqidagi bahs to'lovchi tomonidan amalga oshirilgan holatga bog'liqdir." Al-Rofi'iy ham bu fikrni qo'llab-quvvatlaydi.31
Shuni qo'shimcha qilish mumkinki, Islom davlati bo'lmagan yoki davlat zakot yig'maydigan hollarda, alohida to'lovchilar xuddi shu vazifani o'z zimmalariga olishlari va lozim bo'lgan zakotni muhtoj qarindoshlarga, og'ir ahvolda qolgan odamlarga, musulmonlarning muhim ijtimoiy manfaatlari uchun yoki boshqa mamlakatdagi muhim islomiy loyihaga yuborish-yubormaslik to'g'risida qaror qabul qilishlari mumkin.
It must be noted, however, that Shafi'ites, who are most restrictive in the matter of transportation, do not disapprove of transporting zakah by the government or its zakah agency. They center their objection only on the case when the payer distributes due zakah himself. Al Nawawi says, "It must be realized that the government or its zakah agency is permitted to transport zakah. The discussion on transportation is centered on the case when it is done by the payer." Al Rafi'i supports this position.31 One may add that when there is no Islamic state or when the state does not collect zakah, individual payers can assume the same role and decide whether to transport due zakah to needy relatives, to people who are in dire need, for essential public interests of Muslims, or to a pivotal Islamic project in another country.