5.6 Oltinchi bob. Zakot ado etilishi haqidagi savollar

5.6 Oltinchi bob. Zakot ado etilishi haqidagi savollar - Fiqh az-Zakot | Quran Course

Обмен одного актива на другой прерывает годичный период, и для нового актива должен начаться новый год. Но если это делается с целью избежать начисления закята, закят взимается так, как если бы ничего не произошло. Точно так же, если владелец отдаёт или уничтожает часть имущества, чтобы остаток оказался ниже нисаба, закят не отменяется и всё равно начисляется по истечении года. Такого же мнения придерживаются Malik, al Awza'i, Ibn al Majashown, Ishaq и Abu 'Ubaid..... Это основано на словах Бога: «Воистину, Мы испытали их, как испытали владельцев сада, когда они поклялись, что непременно сорвут плоды сада утром, и не сказали: “если пожелает Бог”. Тогда на сад обрушилось бедствие от твоего Господа, пока они спали, и сад стал к утру чёрным, словно сожжённым».2 Наказание от Бога постигает потому, что такие люди предпринимают действие с намерением уклониться от уплаты садака. Известно, что всякое действие, направленное на то, чтобы лишить другого человека его права или уклониться от него, не может быть признано действительным в Шариате. Например, мужчина, который развёлся с женой во время своей предсмертной болезни, чтобы лишить её доли в наследстве, не добьётся успеха в том, чтобы лишить её права на долю жены.3

Exchanging an asset with a different one interrupts the year period and a new year must start for the new asset. But if this is done in order to escape the accrual of zakah, zakah is levied just as if nothing happened. By the same token, if the owner gives away or destroys some assets in order to make the remainder below nisab, zakah is not waived and still accrues at the end of the year. This opinion is also shared by Malik, al Awza'i, Ibn al Majashown, Ishaq , and Abu 'Ubaid..... This is founded on God's verses, 'Verily We have tried them as We tried the people of the garden, when they resolved to gather the fruits (of the garden) in the morning. But made no reservation ('If it be God's will). Then there came on the garden a visitation from thy Lord which swept away all around while they were asleep, so the garden became by the morning like a dark and desolate spot.'2 The penalty from God is given because such persons embark on an action of intended escape payment of sadaqah. It is known that any action meant to forsake or evade the right of another person cannot be allowed to succeed in Shari'ah. For example, a man who divorces his wife during his death-sickness in order to evade her sharing in his estate cannot be successful in withholding her right to the wife's share.3

Boshqa tomondan, Ibn Taymiya "al-Qawa'id an-Nuraniyya" kitobida Abu Hanifa zakotdan qochish maqsadida qilinadigan hiyla-nayranglarga ruxsat beradi, deydi va Abu Hanifaning shogirdlari bunday hiyla-nayranglar makruh yoki makruh emasligi haqida ixtilof qilganini aytadi. Uning aytishicha, Muhammad ularni makruh deb hisoblagan, Abu Yusuf esa bunday deb hisoblamagan.4 Biroq Abu Yusufning "al-Xaroj" kitobini ko'rib chiqsam, Abu Yusufning quyidagi so'zlarini uchrataman: "Xudoga va oxirat kuniga iymon keltirgan kishi uchun zakotdan qochish, zakot to'lanishidan qochish maqsadida o'zi ega bo'lgan nisob miqdoridagi mulkni bir necha kishiga taqsimlash, yoki qanday yo'l va vosita bilan bo'lmasin, sadaqaning to'liq hisoblanishidan qochish joiz emas."5 Ehtimol, Ibn Taymiya Hanafiylar yozuvlarida keng tarqalgan fikrga murojaat qilayotgandir: ya'ni zakotni ado etmaslik uchun huquqiy hiyla-nayranglardan foydalanish qonuniy jihatdan to'g'ri, garchi zakot diniy jihatdan ado etilmagan bo'lib qolsa ham, va huquqiy hiyla-nayranglardan foydalanish ba'zan makruh, ba'zan esa makruh emas. Masalan, Hanafiylar zakotni faqir kishiga, u zakot beruvchining muhtoj ota-onasiga hadya sifatida berishi sharti bilan berish makruh deb aytadilar. Xuddi shunday, zakot berilayotganda faqirga qo'yilgan har qanday shart botil hisoblanadi, garchi oluvchi uni bajarishga tayyor bo'lsa ham.6 Shuni ta'kidlash kerakki, bunday hiyla-nayranglar, makruh bo'lsin yoki bo'lmasin, faqat zakotni sarflashga taalluqlidir. Hanafiylar kitoblarida esa zakot hisoblanishidan qochish uchun aldashlar umuman muhokama qilinmaydi.

On the other hand, Ibn Taimiyah, in al Qawa'id al Nuraniyah, says Abu Hanifah permits tricks aimed at escaping zakah, and that Abu Hanifah's disciples differ on whether such tricks are disliked or not. He says Muhammad dislikes them, while Abu Yusuf does not.4 However, upon looking into Abu Yusuf's al Kharaj, I find Abu Yusuf saying, "It is not lawful for anyone who believes in God and the last Day to elude zakah, to distribute the ownership of a nisab, that one owns, to several people in order to avoid the accrual of the sadaqah, or to escape proper accrual of sadaqah by any way or any means."5 It is likely that Ibn Taimiyah is referring to what is commonly found in Hanafites' writing that use of loopholes is legally valid in waiving zakah, although zakah remains unfulfilled religiously, and that use of legal loopholes is sometimes disliked and sometimes not. Hanafites state for example, that it is disliked to give zakah to a poor person on the condition that the latter give it as a gift to the payer's needy parents. By the same token, any condition made on the poor person when zakah is given him is invalid, even though the recipient may be willing to fulfill it.6 It must be noted that tricks like these, whether disliked or not, apply only to expending zakah. Hanafites books do not discuss cheating to escape zakah accrual in the first place.

Zakotning ruhiy jihati, boshqa ko'rinishlari qatorida, zakot yig'uvchi bilan uni beruvchi o'rtasida almashiladigan duolarda namoyon bo'ladi. Zakot yig'uvchidan to'lovchi uchun duo qilish so'raladi. Alloh taolo shunday deydi: "Ularning mollaridan sadaqa olgin, shu bilan ularni poklab, pokiza qilasan; va ular uchun duo qil. Albatta, sening duoying ular uchun xotirjamlik va tinchlikdir." Abdulloh ibn Abu Avfo rivoyat qiladi: "Alloh Elchisi ﷺ oldiga kimdir zakot olib kelsa, u: "Ey Parvardigor, ularga rahm et!" deb duo qilar edi. Otam Abu Avfo sadaqasini olib kelganida, Nabiy ﷺ: "Ey Parvardigor, Abu Avfo oilasiga rahm et!" dedi." Bu duo aniq bir shakl bilan cheklanmaydi. Imom Shofe'iy aytadi: "Men yig'uvchi shunday desa yoqadi: "Alloh sizga berganingiz uchun mukofot bersin, uni sizning poklanishingiz sababi qilsin va o'zingizga qoldirganingizda barakot bersin"." Imom Nasoiy rivoyat qiladi, Nabiy ﷺ yaxshi bir urg'ochi tuyani yuborgan odam uchun duo qilgan: "Ey Parvardigor, unga va uning tuyalariga baraka ber."11

The spiritual aspect of zakah is expressed - among other manifestations- in the prayers exchanged between the collector and the payer. The collector of zakah is asked to pray on behalf of the payer. God says, "out of their wealth take a sadaqah so thou might purify and sanctify them; and pray on their behalf. Verily your prayers are a source of security and comfort to them." 'Abd Allah bin Abu Awfa narrates, "The Messenger of God, when any person brought him zakah, used to say, 'O Lord, give them mercy!' When my father, Abu Awfa, brought him his sadaqah, the Prophet said, 'O Lord, give mercy to the family of Abu Awfa'."9 This prayer is not restricted to any specific form. Al Shafi'i says, "I like the collector to say 'May God reward you for that which you give, make it a cause for purification for you, and give you blessings on what you have left for yourself.'"10 Al Nasa'i reports that the Prophet (p) prayed on behalf of a man who sent a good she-camel, "O Lord, bless him and his camels."11

Zohiriylar va ba'zi shofi'iylar bunday duoni zakot yig'uvchi uchun majburiy deb hisoblaydilar, chunki buni yuqoridagi oyatdan so'zma-so'z tushunish mumkin. Biroq ko'pchilik bu duolarning mustahab, majburiy emas deb hisoblaydi, chunki Payg'ambar ﷺ zakot yig'uvchilarga bergan hech bir ko'rsatmasida buni kiritmagan,12 hamda davlat yig'uvchilari to'lovchilardan boshqa soliqlarni olganda ham bunday duo qilishga majbur emaslar.13

Zahiris and some Shafi'ites consider such prayers obligatory on the part of the collector, as one can derive literally from the above verse. However, the majority believe these prayers are recommended and not obligated, because the Prophet (p) did not include it in any of his instructions to collectors,12 nor are government collectors required to make such prayers when they receive other dues from the payers.13

Biroq, bu dalillar oyatning ko'rsatmasidan ustun kelmaydi ko'rinadi.

However, these arguments do not seem to outweigh the indication of the verse.

Boshqa bir hadisda Payg'ambar (p) zakot to'lovchiga to'lov paytida Allohga iltijo qilishni tavsiya etadi. Abu Hurayra rivoyat qiladi: Xudoning Elchisi aytdi: "Zakotni berganingizda, uning savobini unutmang. 'Ey Rabbimiz, uni foydali qil va zarar qilma', deb ayting."14 Ali rivoyat qiladi: Payg'ambar ﷺ aytdi: "Agar mening ummatim o'n besh ishni qilsa, ular ofatlarga duchor bo'ladi..." Ular orasida u "omonatni foyda vositasi deb hisoblaganda va zakotni zarar deb hisoblaganda" degan ishni ham zikr qiladi.15 Zakot oluvchilarga ham, Abu Hurayradan rivoyat qilingan hadisga asosan, to'lovchi uchun dua qilish tavsiya etiladi, chunki uning bir rivoyatida "sizga berilganda..." deyilgan.16

In another saying, the Messenger (p) recommends that the payer supplicate God upon payment of zakah. Abu Hurairah narrates the Messenger of God says, "When you give zakah away, do not forget its reward. Say 'Our Lord, make it rewarding and not a loss.'"14 'Ali narrates that the Prophet (p) says, "There are fifteen things which if my nation does, it will be affected by catastrophes..." Among them he mentions "when it considers trust a means for gain and when it considers zakah a loss."15 Zakah recipients are also recommended to pray on behalf of the payer on the basis of the saying from Abu Hurairah since one of its versions reads "when you are given..."16

Når zakot individual shaxslar tomonidan taqsimlanadi, oluvchilarga bu zakot ekanligini aytmaslik afzalroqdir, ayniqsa, ko'plab haqdorlar o'zlari haqiqatan ham haqdor emasmikinman, degan eng kichik shubhada zakot olishdan tortinishi mumkin. Al-Mug'niy muallifi aytadi: "Zakot to'lovchi kambag'al deb o'ylagan kishilarga berilganda, oluvchilarga bu zakot ekanligini bildirishga hojat yo'q." Al-Hasan aytadi: "Uni xorlamoqchimisan? Unga aytma." Ahmad ibn al-Hasan esa aytadi: "Men Ahmaddan so'radim: zakotini boshqa birovga bergan kishi unga bu zakot ekanligini aytishi kerakmi yoki jim turishi kerakmi? Ahmad javob berdi: 'Nega u oluvchini shunday deb xorlashi kerak? Uni bu to'lovni izohsiz bersin. Uni shu to'lov bilan boshiga urishi kerakmi?'" Ba'zi molikiy faqihlar esa zakot ekanligini eslatishni yoqtirmaydilar, chunki bu kambag'allarning ko'nglini tushiradi.24

When zakah is distributed by individuals, it is preferred that recipients not be told that it is zakah, especially since many deservants may hesitate to take zakah at the slightest doubt that they my not be truly deserving. The author of al Mughni says "When zakah is paid to those whom the payer thinks are poor, there is no need to inform recipients that it is zakah." Al Hasan says, ''Do you want to humiliate him? Do not tell him." And Ahmad bin al Hasan says, "I asked Ahmad if a person who pays his zakah to another should tell him it is zakah or remain silent. Ahmad answered, 'Why should he humiliate the recipient by saying that? have him pay it without comment. Does he need to beat him over the head with that payment?'"23 Some Malikites dislike mentioning that it is zakah since this disheartens the poor.24

Ja'fariylar ham zakot to'lanayotgan narsani oluvchiga zakot ekanligini aytish zarur emas, deb hisoblaydilar.

Ja'farites also believe there is no need to tell the recipient that what is paid is zakah.

Abu Basir aytadi: "Men al-Boqirdan zakot berishdan tortinishi mumkin bo'lgan bir kishi haqida so'radim."

Abu Basir says, "I asked al Baqir about a person who may shy away from taking zakah.

"Unga zakot deb atamasdan bersam bo'ladimi?" Al-Baqir javob berdi: "Uni nomlamasdan bering; mo'minlarni xor qilmang."25

Should I give him without calling it zakah? Al Baqir answered, 'Give him without naming it; do not humiliate believers.'"25

An-Nawawi says: "Waiving the debt of a person who is unable to pay it back, as payment of the creditor's zakah, is not an acceptable fulfillment of zakah according to the most predominant opinion among the Shafi'ites. This opinion is shared by Abu Hanifah and Ahmad, because the payment of zakah requires actually giving it to the deserving recipients. Another view among the Shafi'ites is to accept such waiving as fulfillment of zakah payment, a view shared by al-Hasan and 'Ata', on the grounds that if the creditor gives the debtor zakah in cash, the debtor would pay it back to the creditor as payment of the debt. It is not approved that the creditor give his zakah to the debtor on condition that the latter pay it back in fulfillment of the debt."26 Abu 'Ubaid quotes that al-Hasan does not object to waiving the debt of one who is unable to pay it back, in fulfillment of zakah. On the other hand, Abu 'Ubaid himself strongly opposes such action, on the grounds that payment of zakah in this manner may conceal an intention of collecting bad debts. Abu 'Ubaid adds, "It is inconsistent with the Sunnah anyway."27 Ibn Hazm approves of such waiving as zakah payment. He quotes a saying reported by Muslim from Abu Sa'id: "A man was financially strained at the time of the Messenger of God ﷺ as a result of fruits he purchased to sell. He became overburdened by debts. The Messenger of God ﷺ said, 'Give him sadaqah.'"28 This is also the opinion of 'Ata'. The Ja'faris also subscribe to this view. A man asked Ja'far about loans he had given to some people who were unable to pay them back. The debtors were even deserving of zakah, so his question was whether he may waive the debts in fulfillment of zakah payment. Ja'far answered, "Yes."29

Al Nawawi says "Waiving the debt of a person who is unable to pay the debt back as payment of the creditor's zakah is not acceptable fulfillment of zakah, according to the most predominant opinion among Shafi'ites. This opinion is shared by Abu Hanifah and Ahmad, because zakah payment requires actually giving the deservants. Another view among Shafi'ites is to accept such waiving as fulfillment of zakah payment, a view shared by al Hasan and 'Ata', on the grounds that if the creditor gives the debtor zakah in cash, the debtor would pay it back to the creditor as payment of the debt. It is not approved that the creditor give his zakah to the debtor under the condition that the latter pay it back in fulfillment of the debt."26 Abu 'Ubaid quotes that al Hasan does not have any objection to waiving the debt of one who is unable to pay it back, in fulfillment of zakah. On the other hand, Abu 'Ubaid himself strongly opposes such action, on the grounds that payment of zakah in this manner may hide an intention of collecting bad debts. Abu 'Ubaid adds, "It is inconsistent with Sunnah anyway."27 Ibn Hazm approves of such waiving as zakah payment. He quotes a saying reported by Muslim from Abu Sa'id: "A man was financially strained at the time of the Messenger of God (p) as a result of fruits he purchased to sell. He became overburdened by debts. The Messenger of God (p) said, 'Give him sadaqah."28 This is also the opinion of 'Ata', Ja'farites also subscribe to this view. A man asked Ja'far about loans he had given to some people who were not able to pay back. The debtors even deserved zakah, so his question was whether he may waive the debts in fulfillment of zakah payment. Ja'far answered "Yes".29

Menimcha, qarzni zakot oluvchilarga to'lov sifatida kechirish mumkin, degan qarash boshqasiga qaraganda ko'proq asosga ega. Qur'onda Alloh qiyinchilikdagi qarzdorlarning qarzini kechirishni sadaqa deb ataydi. Oyat shunday: "Agar qarzdor qiynalib qolsa, uning to'lashi osonlashguncha muhlat bering; agar uni sadaqa tariqasida kechirsangiz, bilsangiz, bu siz uchun eng yaxshidir."30

In my opinion, the view that accepts waiving debts off zakah deservants in fulfillment of payment has more substance than the other. In the Qur'an, God calls waiving debts off persons who are in financial difficulties sadaqah. The verse reads, "If the debtor is in difficulty, grant him time till it is easy for him to repay, but if you waive it by way of sadaqah, that is best for you, if ye only knew."30

Izohlar.

Footnotes.

1. Bulg'at as-Salik, 1-jild, 210-bet.

1. Bulhgat al Salik, Vol. l, p. 210.

2. Qalam surasi, 68:17-20.

2. Sura al Qalam, 68:17-20.

3. Al-Mug'niy, 2-jild, 534-535-betlar.

3. Al Mughni, Vol. 2, pp. 534-535.

4. "Al-Qawa'id al-Nuraniyah", 89-bet.

4. Al Qawa'id al Nuraniyah, p. 89.

5. Al-Xaroj, Abu Yusuf, 80-bet.

5. Al kharaj, by Abu Yusuf, p. 80.

6. Radd al-Muhtar, 2-jild, 69-bet.

6. Radd al Muhtar, Vol. 2, p.69.

7. Sharh al-Azhar, 1-jild, 539–540-betlar.

7. Sharh al Azhar, Vol. l, pp. 539-540.

8. Ibid.

9. Al-Shavkoniy al-Muntaqo kitobidan keltiradi: "ittifoq qilingan (muttafaqun alayhi)." Qarang: Nayl al-Avtor, 4-jild, 153-bet.

9. Al Shawkani quotes from al Muntaqa, "it is agreed upon." See Nail al Awtar, Vol. 4, p. 153.

10. Al-Rawdah, al-Nawaviy, 2-jild, 211-bet.

10. Al Rawdah, by al Nawawi, Vol. 2, p. 211.

11. Sunan an-Nasa'i, 5-jild, 30-bet.

11. Sunan al Nasa'i, Vol. 5, p. 30.

12. Nail al-Awtar, Vol. op cit.

12. Nail al Awtar, Vol. op cit.

13. Ibid.

14. Ibn Moja tomonidan rivoyat qilingan, 1-jild, 1797-raqam, va Abd al-Razzoq o'zining "Jome" asarida; as-Suyutiy "al-Jome al-Kabir"da shunday keltirgan. As-Suyutiy uni zaif deb belgilagan, al-Monaviy "al-Foyz"da, 1-jild, 290-bet, bu gapning juda zaif emasligini aytadi. Qarang: "Nayl al-Avtor", 4-jild, 152–153-betlar.

14. Reported by Ibn Majah, Vol. l, no. 1797, and 'Abd al Razzaq in his Jami', as stated by al Suyuti in al Jami' al Kabir. Al Suyuti marks it weak, Al Munawi in al Faid, Vol. l, p. 290, says the saying is not very weak. See Nail al Awtar, Vol. 4, pp. 152-153.

15. Uning isnodi zaif, deb Nayl al-Avtorda aytilgan.

15. Its chain is weak as stated in Nail al Awtar.

16. Al-Faid, 1-jild, 290-bet da al-Munaviy shunday deydi: "Bu, bunday duolarning mustahab ekanini ko'rsatadi, garchi fuqahолар odatda ularni alohida eslatmasalar ham. Kamida, ular Xudoga har qanday holatda qilinadigan duolarning umumiy tavsiyasi doirasiga kiradi." 17. Hoshiyat al-Dusuqiy, 1-jild, 498-bet.

16. In al Faid, Vol. l , p. 290, al Munawi says,"It indicates that prayers of this kind are recommended, although not usually specifically mentioned by Jurists. At least they falls under the general recommendation of prayers to God in all circumstances.'' 17. Hashiat al Dusuqi, Vol. l, p. 498.

18. Ibid.

19. Al-Majmu', 6-jild, 233-bet va Fiqh al-Imam Ja'far, 2-jild, 96-bet.

19. Al Majmu', Vol. 6, p. 233, and Fiqh al Imam Ja'far, Vol. 2, p. 96.

20. Hаj surasi, 22:32.

20. Sura al Hajj, 22:32.

21. An-Nasa'iy tomonidan rivoyat qilingan, 5-jild, 79-bet.

21. Reported by al Nasa'i, Vol. 5, p. 79.

22. Baqara surasi, 2:271.

22. Sura al Baqarah, 2:271.

23. Al-Mug'niy, 2-jild, 647-bet.

23. Al Mughni, Vol. 2, p. 647.

24. Hoshiya as-Sowiy ala Bulg'at as-Solik, 1-jild, 335-bet.

24. Hashiat al Sawi on Bulghat al Salik, Vol. 1, p. 335.

25. Fiqh al-Imam Ja'far, 2-jild, 88-bet.

25. Fiqh al Imam Ja'far, Vol. 2, p. 88.

26. Al-Majmu', 6-jild, 210-211-betlar.

26. Al Majmu', Vol. 6, pp. 210-211.

27. Al Amwal, 595-596-betlar.

27. Al Amwal, pp. 595-596.

28. Al-Muhalla, 6-jild, 105-106-betlar.

28. Al Muhalla, Vol. 6, pp. 105-106.

29. Fiqh al Imam Ja'far, 2-jild, 91-bet.

29. Fiqh al Imam Ja'far, Vol. 2, p. 91.

30. Baqara surasi, 2:280.

30. Sura al Baqarah, 2:280.

31. Radd al Muatar, 2-jild, 3-bet.

31. Radd al Muatar, Vol. 2, p.3.

32. Sharh al-Azhar, 1-jild, 542-bet.

32. Sharh al Azhar, Vol. l, p. 542.

5.6 Oltinchi bob. Zakot ado etilishi haqidagi savollar

Yig'uvchi, to'lovchi va oluvchi o'rtasida duo almashinuvi

Zakotni vakil orqali to'lash

Jamoat oldida to'lov

Zakotni oluvchilarga bu zakot ekanligi aytilishi kerakmi?

Qarzlarni zakot sifatida hisobdan chiqarish

Zakotni kambag'allarga berish orqali mol-mulkni tasarruf etish