Hanafiylarning mashhur qarashi shundaki, zakot farzining to'lanish muddati kengroq bo'ladi, agar davlat boshqacha belgilamasa, chunki uni to'lashni buyuruvchi matnlar vaqt jihatidan cheklanmagan. Abu Bakr al-Jassos ham shu fikrda. Boshqa tomondan, taniqli hanafiy olim al-Karxiy o'sha buyruq matnini tushunishiga ko'ra, to'lovni darhol amalga oshirish kerak, deb hisoblaydi. Ibn al-Humom esa shunday qo'shimcha qiladi: zakot kambag'allar uchun yordam bo'lgani uchun, u o'z vazifasini bajarishi uchun darhol berilishi lozim, aks holda u o'z rolini ado etmaydi.1

The Hanafites' well-known view is that the obligation of zakah has an extended due time for payment, unless the state determines otherwise, since texts ordering its payment are not restricted timewise. This is the opinion of Abu Bakr al Jassas too. On the other hand, al Karkhi, a leading Hanafite, believes payment must be immediate, from his understanding of the same ordaining text. Ibn al Humam adds that the fact that zakah is relief to the poor implies that it should be immediate for otherwise it does not fulfill its role.1

Bu to'g'ri qarash. Ko'pchilik olimlar, jumladan Molik, ash-Shofi'iy va Ahmad shu fikrda. Ibn Qudama shunday deydi:

This seems to be the right position. It is taken by the majority of scholars, including Malik, al Shafi'i, and Ahmad. Ibn Qudamah notes:

Buyruqning hukmi odatda darhol bajarilishini anglatadi va bajarishni kechiktirish jazoga sabab bo'lishi mumkin. Masalan, Alloh Iblisni haydab yubordi va sajda qilishga buyrug'iga itoat qilmagani uchun uni xor qildi. Agar kishi xizmatkoriga suv keltirishni buyursa, buyruqni bajarishni kechiktirish tabiiy ravishda jazo uchun yaxshi sabab bo'ladi. Buyruqni bajarish muddati belgilanmagan bo'lsa ham, kechiktirishga ruxsat berish buyruqning o'zi bilan mantiqan ziddiyatga kiradi. Agar biror kishi buyruqlarda umuman kechiktirishga ma'lum darajada o'rin bor deb hisoblasa ham, zakot buyrug'ini istisno qilgan bo'lardi, chunki uni to'lashni kechiktirish cheksiz bo'lishi mumkin, mol-mulk ham, to'lovchi ham halok bo'lishi yoki vafot etishi mumkin, bu esa haqdor kambag'al va muhtojlarga zarar yetkazadi. Buning ustiga, zakot takrorlanib turadigan ibodat amali bo'lib, uni keyingi to'lov vaqtigacha kechiktirish xuddi namozni yoki Ramazon ro'zasini kechiktirish kabi harom bo'lishi kerak.

Ordinance of a ruling usually implies immediate execution, and delay may be a reason for punishment. For example, God expelled Iblis and disgraced him because he disobeyed the order to prostrate. If a person orders his servant to give him water, postponement of implementation is naturally a good reason for punishment. Permitting delays logically contradicts the order itself, especially when no time limit is set for the order's implementation . Even if one believes that ordinances, in general, leave some room for delay, one would make an exception for the ordinance of zakah, since postponement of payment may be indefinite, and assets as well as payers are subject to destruction or death which would harm the deservant poor and needy. Added to this is the fact that zakah is a repetitive rite of worship whose delay to the time of the following payment must be unlawful like the delay of prayer or fasting of Ramadan.

Albatta, agar darhol to'lov qilish to'lovchiga moliyaviy yoki boshqa jihatdan zarar keltirishi mumkin bo'lsa, to'lovni kechiktirishga ruxsat beriladi, chunki Alloh Elchisi ﷺ shunday deganlar: "Na zarar berish, na zarar ko'rish bo'lmasin."2

Certainly, if immediate payment may harm the payer, financially or otherwise, delay is permitted, since the Messenger of God (p) says, "There should be no harm or injury."2

Boshqa odamlarga qarzni to'lashni kechiktirish bunday holatda ruxsat etiladi va zakot boshqa qarzlardan ustun turishi shart emas.3

Postponement of payment of debts due other people is allowed in such case, and zakah need not have priority over other debts.3

Shunday bo'lsa-da, barcha ibodat marosimlari va yaxshi amallarni imkon qadar darhol bajarish lozim. Xudo aytadi: "Yaxshi ishlarga shoshilinglar"4 va "Rabbingizning mag'firatiga hamda jannatiga intilinglar"5. Agar har bir solih amalda shoshilish yaxshi bo'lsa, zakotda bu yanada muhimroqdir, chunki kambag'al va muhtojlarga tezroq yordam berish zarur. Musulmon olimlari har doim yaxshi amallarni kechiktirmasdan, to'siqlar va to'sqinliklar paydo bo'lishidan oldin bajarish kerakligini ta'kidlaganlar.6 Shuningdek, Payg'ambar ﷺ aytadilar: "Vojib sadaqa boshqa mollarga aralashtirilmaydi, aks holda u mol-mulkni halok qiladi." Buni ash-Shofi'iy, al-Buxoriy o'zining "Tarix" kitobida va al-Humaydiy rivoyat qilgan. Al-Humaydiy shunday izohlaydi: "Bu, berilmay, mol-mulk bilan aralashtirib qo'yilgan vojib sadaqa haqida."7

However, all rites of worship and good deeds must as far as possible be done immediately. God says, "And race to do the good things,"4 and "And hurry to forgiveness from your Lord, and to a Garden."5 If immediacy is good in all righteous actions, it is more so in zakah, because of the need to quickly relieve the poor and needy. Muslim scholars always emphasize that good deeds should be done without delay, before obstacles and hindrances arise.6 Also, The Prophet says "One's due sadaqah is not mixed with one's other wealth but brings destruction to it." This is reported by al Shafi'i, al Bukhari in his history, and al Humaidi, who explains, "This refers to due sadaqah that is not given away but left mixed with one's wealth."7

Yillik o'tishi talab qilinadigan zakot mol-mulklari, masalan, chorva mollari, pul va savdo tovarlari uchun ko'pchilik fuqaholar zakotni oldindan to'lash joiz deb hisoblaydi, agar to'lovchida zarur nisob miqdori bo'lsa. Bu fikrni al-Hasan, Sa'id ibn Jubayr, az-Zuhriy, al-Avzoiy, Abu Hanifa, ash-Shofi'iy, Ahmad, Ishoq va Abu Ubayd ham qo'llab-quvvatlaydilar.8

For zakated assets that require the passage of one year such as livestock, money, and trade inventory, the majority of jurists believe pre-payment of zakah is permitted, provided the payer owns the necessary nisab. This opinion is shared by al Hasan, Sa'id bin Jubair, al Zuhri, al Awza'i, Abu Hanifah, al Shafi'i, Ahmad, Ishaq, and Abu 'Ubaid.8

Boshqa tomondan, Rabi'a, Molik va Dovud bunday oldindan to'lashga ruxsat bermaydilar,9 garchi ba'zi molikiylar pul va savdogarlarning tovar zaxirasi kabi mol-mulk bilan bir oydan oshmaydigan muddat ichida oldindan to'lashni ma'qullasalar ham. Ammo ularning aytishicha, bunday ma'qullash oldindan to'lovni makruh deb belgilash bilan birga keladi. Molikiylar oldindan to'lashni makruh bo'lmasdan ikki holatda ma'qullaydilar: zakot mablag'ini boshqa hududdagi ko'proq muhtoj kambag'allarga yetkazish zarur bo'lib, ular yil oxirida o'sha yerga yetib borganda va zakot yig'uvchilar to'liq yil tugashiga qisqa muddat qolganda zakotni yig'ib olganda. Mevalar va donlardan zakotni oldindan to'lash ma'qullanmaydi.10

On the other hand, Rabi'ah, Malik, and Daud do not allow such pre-payment,9 though some Malikites approve of the pre-payment within periods of no more than one month with certain assets such as money and merchants' inventory. However, such approval, they say, is accompanied by marking the pre-payment as disliked. Pre-payment is approved by Malikites without being disliked in two cases: When zakah proceeds need to be transported to more desperate needy in another area and they arrive there at the end of the year, and when zakah is collected by the zakah collectors a short period before the end of a full year. Pre-payment of zakah on fruits and grains is not approved.10

Zakot to'lashni oldindan amalga oshirishga yo'l qo'ymaydiganlar, to'liq bir yilning o'tishi zakot farz bo'lishining sharti ekanini va zakot, namoz kabi, belgilangan vaqtdan oldin ado etilishi mumkin emasligini dalil qilib keltiradilar.11

Those who do not allow pre-payment argue that the of a full year is a condition for obligation of zakah and that zakah like prayers, cannot be performed before the due time.11

Ruxsat beradiganlar zakotni oldindan to‘lashga ruxsat borligiga, Abu Dovud va boshqalar 'Aliydan rivoyat qilgan hadisni dalil qilib keltiradilar: "Al-'Abbos Allohning Elchisi ﷺ dan sadaqasini oldindan berishga ruxsat so‘radi. Payg‘ambar ﷺ unga ruxsat berdi."12 Bu hadisning isnodi tanqidsiz emas, lekin uni al-Bayhaqiyning 'Aliydan qilgan rivoyati quvvatlaydi: "Payg‘ambar ﷺ 'Umarni sadaqa yig‘ishga tayinladi. Ibn Jamil, Xolid ibn al-Validh va Payg‘ambar ﷺ amakisi al-'Abbos zakot berishdan bosh tortishgan, degan mish-mish tarqaldi. Payg‘ambar ﷺ esa Xolidni va al-'Abbosni himoya qilib dedi: "Bizga (mablag‘) kerak bo‘lgan edi", va al-'Abbosdan ikki yillik sadaqasini oldindan oldi."13 Bu voqea Muslim to‘plamida Abu Hurayradan rivoyat qilingan, unda Payg‘ambar ﷺ shunday qo‘shimcha qilgan: "Al-'Abbosning zakoti menga zimmadir va yana shuncha miqdori ham." Shundan so‘ng Payg‘ambar ﷺ

Zakotni asossiz ravishda kechiktirish joiz emas, biroq ayrim hollarda zakotni kechiktirish aybga buyurilmaydi, masalan, naqd mablag' yetishmagan bo'lsa yoki Shams al-Din ar-Ramliyning fikricha, yaqin qarindoshlarga yoki ehtiyoji yanada og'irroq bo'lgan kishiga berish uchun kutish, shuningdek, mavjud haqdor kishilarning ehtiyojlarini tekshirish uchun kutish. Zakot kechiktirilganda, to'lovchi mol halok bo'lgan yoki yo'qolgan taqdirda, lozim bo'lgan miqdorga kafil bo'ladi.19

Delaying the payment of zakah without valid reason is not permitted, but zakah may be delayed in certain cases without blame, such as lack of liquid funds or, according to Shams al Din al Ramli, to wait and give it to needy relatives or to a person in more desperate need, or to investigate the needs of the available deservants. When payment is delayed, the payer guarantees the due amount in case of destruction or loss.19

Ibn Qudamah ruling bu kechikishga faqat qisqa muddat uchun ruxsat beradi. U Ahmadning shunday degan so'zini keltiradi: "Nisob muddati kelganidan keyin yoki kelgan paytda oylik bo'lib-bo'lib zakot to'lash joiz emas, shuningdek, ma'lum mol turlaridan vajib bo'lgan zakotni kechiktirib, keyinroq boshqa molga vajib bo'ladigan zakot bilan birlashtirish ham joiz emas."20 Ba'zi malikiylar esa yil davomida bo'lib-bo'lib tarqatish uchun vajib zakot miqdorini ushlab turishni joiz emas deb hisoblaydilar.21 Hukumat yoki zakot yig'uvchi mas'ul shaxs qurg'oqchilik, ochlik yoki iqtisodiy inqiroz kabi asosli sabablarga ko'ra zakot yig'ishni kechiktirishga qaror qilishi mumkin. Ahmad 'Umarning shunday ish tutganini rivoyat qiladi: "Bir yili odamlar muhtojlikda qolganida, 'Umar zakotni yig'madi va o'sha vajib zakotni keyingi yili oldi."22 Abu Ubayd Ibn Abu Zubobdan rivoyat qiladi: "'Umar ochlik yili sadaqani kechiktirdi. Odamlar keyingi yili ahvoli yaxshilangach, meni chaqirib dedi: 'Zakotni ikki baravar yig'. Uning yarmini ularga taqsimla, yarmini menga olib kel.'"23 Abu Hurayra rivoyatidagi hadisda ko'rdikki, Payg'ambar ﷺ al-Abbosdan ikki yillik zakotni oldi. Abu Ubayd izohlaydi: "Menimcha, Payg'ambar ﷺ al-Abbosdan zakotni yig'ishni al-Abbosga yuz bergan muhtojlik holati sababli kechiktirgan."24

Ibn Qudamah allows such delay only for a short time. He quotes Ahmad as saying "It is not permitted to pay zakah monthly installments that begin on or after the due time, nor is it permitted to delay some zakah due on certain assets in order to combine it with zakah due later on some other asset."20 Some Malikites insist that keeping the due amount of zakah in order to distribute it in fragments throughout the year is not permitted.21 The government or zakah commissioner may decide to postpone collection for valid reasons, such as drought, famine, or depression. Ahmad quotes 'Umar's action that "One year people were in need, so 'Umar did not collect zakah and took that due zakah the following year."22 Abu 'Ubaid reported from Ibn Abi Dhubab that "'Umar deferred the sadaqah the year of famine. When people were relieved the following year, he sent for me and said, 'Collect twice the amount of zakah. Divide among them one half and bring me the other.'"23 We have seen in the saying from Abu Hurairah that the Prophet (p) took the zakah due on al 'Abbas for two years. Abu 'Ubaid notes, "I think the Prophet delayed collection from al Abbas because of an incident of need that happened to al Abbas."24

Ibn Rushd juristlarning zakot sifatida ajratilgan mol yoki miqdor yo‘qolgan holatdagi qarashlarini umumlashtiradi:

Ibn Rushd summarizes jurists' views in the case of loss of an item or amount designated as zakah payment:

Agar zakot to'lanishi lozim bo'lgan miqdor ulushlarga yetkazilish yo'lida yo'qolib ketsa, ba'zi fiqh olimlari bu holda majburiyat ado etilgan deb hisoblaydi va qayta to'lov talab qilinmaydi. Boshqa olimlar esa to'lovchi zakot haqiqatda faqirlarga yetkazilgunicha kafil bo'lib qoladi, deb ta'kidlaydi. Yana boshqalari to'lovchining e'tiborsizligi yoki noto'g'ri muomalasi bo'lgan holat bilan hech qanday e'tiborsizlik bo'lmagan holatni farqlaydi. Birinchi holatda to'lovchi zakotni ulushlarga yetkazish uchun javobgar bo'ladi, ikkinchi holatda esa yo'qotish uchun javobgar hisoblanmaydi. Nihoyat, ba'zi olimlar yo'qolgan miqdor va to'lovchining umumiy mol-mulkini birgalikdagi mulk deb qaraydilar: yo'qolgan zakotning umumiy mulkka nisbati darajasida faqirlar ulushga ega bo'ladilar, qolgan qismi esa egasiga tegishli bo'ladi. Shunga ko'ra, yo'qotish ularning tegishli ulushlariga mutanosib ravishda taqsimlanadi.27

If the due amount got lost on the way to being distributed, some jurists believe the requirement is fulfilled and no new payment is needed. Other jurists argue that the payer is a guarantor until zakah is actually distributed to recipients. Yet others distinguish between the case of neglect or mishandling on the part of the payer, in which the payer guarantees zakah to recipients and the case of no neglect, in which the payer is not considered responsible for the loss. Lastly, some jurists treat the lost amount and the total assets of the payer as community property of the poor (who owns a share in the proportion of lost zakah to the total) and the owner (who owns the rest). Accordingly, they divide the loss in proportion to their respective shares.27

Odatda fuqahо̄ tomonidan muhokama qilinadigan masala — zakot ajratilishi lozim bo‘lgan mol zakot vaqti kelganidan keyin, lekin uni haqiqatda to‘lashdan oldin, o‘zi yo‘qolib ketgan holatdir. Ibn Rushd shunday qo‘shimcha qiladi: «Bunday holatda ba’zi fuqahо̄ zakot yo‘qotishdan keyin qolgan miqdordan hisoblanishi kerak, deydi, boshqalari esa sheriklikdagi kabi jamoa mulki qoidasini qo‘llaydi». Bu farqlar mavjud, chunki ba’zi fuqahо̄ zakot miqdorini odamlar o‘rtasidagi qarzlar kabi ko‘radi, boshqalari esa uni mollarning o‘zidagi vojib haq deb hisoblaydi.28

Usually discussed by jurists is the case in which the zakatable asset is itself lost, after the due time of zakah but before actual payment. Ibn Rushd adds, "In this case, some jurists say zakah must be calculated on what is left after the loss, while others apply the principle of community property, as in partnerships." These differences exist because some jurists treat the amount of due zakah like interpersonal debts while others view it as a due right on the assets themselves.28

Muallif "al-Muhazzab" kitobida zakot va boshqa odamlarga bo'lgan qarzlarning vafot etgan kishi tomonidan to'lanmay qolishini solishtiradi: "Agar zakot va boshqa shaxslarga bo'lgan qarzlar muddati kelgan bo'lsa-yu, qolgan mol-mulk bularning barchasini to'lashga yetmasa, fuqaholar uch xil fikrga ajraladilar: (a) boshqa odamlarning qarzlari ustun qo'yilishi kerak; (b) zakot ustunlikka ega, chunki Payg'ambar ﷺ haj haqida shunday deganlar: "Allohga bo'lgan qarz to'lanishda ustunlikka ega";38 va (c) mol-mulk zakot va boshqa qarzlar o'rtasida taqsim etilishi kerak, chunki ikkalasi ham to'lanishga teng darajada muhtoj."39

The author of al Muhadhdhab compares zakah with other debts left unpaid by a deceased person: "If zakah and debts to other individuals are due and the total estate is not sufficient to pay all of these obligations, jurists diverge into three opinions: (a) other people's debts must be given priority, (b) zakah has priority, since the Prophet (p) says in regard to pilgrimage, 'The debt owed to God has preference in payment'.38 and (c), the estate must be divided between zakah and other debts, since both are equally in need of payment."39

Zohiriylar zakotga ustunlik beradi. Ibn Hazm shunday deydi: "Kreditorlar, vasiyat va merosxo'rlarning hech birining merosga haqqi yo'q, faqat zakot to'langandan keyingina." Ibn Hazm hanafiylarning qarashini juda qattiq tanqid qilgan. "al-Muhalla" asarida u yozadi: "Hayron qoladigan narsa shuki, ular namozni ixtiyoriy ravishda vaqti o'tib ketguncha kechiktirgan kishi uni baribir o'qishi kerak deb hisoblaydilar, lekin zakotni ixtiyoriy ravishda o'limgacha kechiktirgan kishidan soqit bo'ladi, deb aytadilar..."

Zahiris give priority to zakah. Ibn Hazm argues, "creditors, will, and heirs, all have no right on the estate except after due zakah is paid." Ibn Hazm was very critical of the Hanafite view. In al Muhalla, he writes "It is really surprising that they believe prayer must still be performed by a person who has willingly delayed it until its time ran out, while they say zakah is waived from a person who has willingly delayed it until death...

Ayniqsa, zakot Alloh uchun qarz va kambag'al hamda muhtojlarning haqi ekanligi uchun." Ibn Hazm Muslim Ibn Abbosdan rivoyat qilgan hadisni keltiradi: "Bir kishi Payg'ambar ﷺ huzurlariga kelib dedi: "Onam vafot etdi. Uning zimmasida bir oylik ro'zasi qazo bo'lib qolgan edi."

Especially since zakah is a debt due to God and the right of the poor and needy." Ibn Hazm quotes the saying reported by Muslim from Ibn 'Abbas, "A man came to the Prophet (p) and said, "My mother died. She still has the fasting of one month unfulfilled.

"Men uning o'rniga ro'za tutsammikan?" Payg'ambar ﷺ dedi: "Agar onangizning qarzi bo'lganida, uning o'rniga to'lab bergan bo'lardingizmi?" Odam: "Ha", dedi. Payg'ambar ﷺ davom etdi: "Unda Alloh taologa bo'lgan qarz to'lashda ustunlikka ega." Ibn Hazm shunday izoh beradi: "Qanday qilib birovning qarzi merosdan to'lanishi kerak, Xudoning qarzi esa to'lanmay qolishi mumkin, deb da'vo qilish mumkin?"40