Zakotning kimlarga sarflanishi toifalariga bir nazar tashlansa, uning ijtimoiy jihati darhol ko'zga tashlanadi: "Sadaqalar faqat fuqarolar, miskinlar va ularni yig'ishga hamda taqsimlashga memor xodimlar, yuraklari Islomga moyil qilinadigan kishilar, qullarni ozod qilishda, qarzdorlarga, Alloh yo'lida va yo'lovchi uchun. Bu Allohdan farz qilingan hukmdir" – bu oyatda, zakot Alloh tomonidan farz qilingan. Aniqki, bu toifalarga zakot berish muhim ijtimoiy maqsadlarga xizmat qiladi. Ulardan bir qismi davlat va jamoat tartibiga aloqador, masalan, yuraklarni yaqinlashtirish va Alloh yo'li uchun. Bu ikki toifa shuni anglatadiki, hukumat zakotni yig'ishi va Islomni yoyish, Alloh yo'lini saqlash hamda musulmon jamoasini himoya qilish yo'lida taqsimlashi kerak.

A glance at the categories to whom zakah is expended immediately reveals the social aspect of zakah: "Zakah is for the poor and needy and those employed to administer the funds, for those whose hearts have been reconciled, for those in bondage and in debt, in the way of God, and for the wayfarer. It is ordained by God." Clearly, giving zakah to these categories serves important social objectives. Some of them relate to the state and public order, such as heart reconciliation and the sake of God. These two categories imply that the government must collect and distribute zakah toward spreading Islam, preserving the way of God, and defending the Muslim community.

Zakot islom ijtimoiy sug‘urta tizimining poydevoridir. Islom joriy etgan o‘zaro sug‘urta insonning moddiy tomonidan tashqari, uning hayotining ruhiy, psixologik, axloqiy, madaniy va fuqarolik jihatlarini ham o‘z ichiga oladi hamda islom jamiyati a’zolari o‘rtasida hamjihatlik va o‘zaro hamkorlikni mustahkamlaydi. Qisqacha aytganda, islom jamiyatida o‘zaro ijtimoiy g‘amxo‘rlik insoniy hayotning barcha sohalariga yoyiladi.1 Zakot faqat ijtimoiy sug‘urta yoki ijtimoiy xavfsizlik deb ataladigan sohani qamrab oladi. Ijtimoiy sug‘urta tizimlari odatda foydalanuvchilardan imtiyozlardan bahramand bo‘lish uchun to‘lovlar va badallar to‘lashni talab qiladi, ijtimoiy xavfsizlik tizimlari esa davlat tomonidan o‘z byudjetidan kafolatlanishi mumkin. Zakot biror oluvchi uchun badallarda ishtirok etishni yoki ishtirok etganlikni shart qilib qo‘ymaydi; zakot shunchaki muhtojlarga yordam beradi va ortiqcha mablag‘ga ega bo‘lgan har kimdan mablag‘ yig‘adi.2 Zakot aslida insoniyat tarixida qachondan-qachon joriy etilgan birinchi ijtimoiy xavfsizlik tizimidir. Bu tizim yakka tartibdagi ixtiyoriy xayriyaga emas, balki muntazam badallarni yig‘adigan va barcha muhtojlarga uyushgan yordam beradigan davlat muassasasiga tayanadi. Zakot tizimi muntazam yordamni, shuningdek favqulodda ehtiyojlarni ham ta’minlaydi. Masalan, al-Zuhriy ‘Umar ibn ‘Abd al-‘Aziz uchun tayyorlagan ko‘rsatmalarda shunday deyilganini o‘qiymiz: “Unda kasallar, nogironlar va o‘zini o‘zi ta’minlay olmaydigan har bir muhtoj uchun ulush bor; to gadoylikdan chiqarilguncha gadoylar uchun ulush bor; qamoqdagilar uchun, so‘raydigan va so‘ramaydigan kishilar uchun ulush bor; qarzga botgan kishi uchun ulush bor, agar bu qarzlar Allohga itoatsizlikdan kelib chiqmagan bo‘lsa; yo‘lda o‘zini qo‘llab-quvvatlaydigan oila topa olmagan har bir musofir uchun ulush bor. Bunday musofirlarga uyiga yetguncha ovqat va boshpana, shuningdek ularning ulovi uchun yem berilishi kerak.”3

Zakah is the cornerstone of Islam's social insurance system. The mutual insurance that Islam ordains goes beyond the mere material aspect to include spiritual, psychological, moral, cultural, and civic aspects of a person's life and to foster solidarity and mutual cooperation among members of the Islamic society. In short, mutual social care in Islamic society extends to all branches of human life.1 Zakah covers only the area called social insurance or social security. Social insurance systems usually require the users to pay premiums and contributions in order to participate in the benefits, while social security systems may be guaranteed by the state from its own budget. Zakah does not make it a condition for any recipient to participate or to have participated in the contributions; zakah simply provides relief to those in need and collects funds from whoever has excess.2 Zakah is in fact the first system of social security ever enacted in the history of humanity, a system that does not depend on individual voluntary charity but on a governmental institution that collects regular contributions and distributes organized relief to all those who are in need. This system of zakah provides regular relief as well as for emergency needs. We read, for example, in the instructions prepared by al Zuhri for 'Umar bin 'Abd al 'Aziz, "There is a share in it for the ill, the handicapped, and each needy person who cannot provide fro himself, a share for the destitute until they can be removed from destitution, a share for those in prisons, for those who beg and those who do not, a share to whoever is burdened by debts, provided such debts did not arise from disobedience to God, a share for every traveler who finds no family to help him on the road. Such travelers should be given food and shelter as well as feed for their transporting animal, until they reach home."3

Bundan tashqari, zakot musulmon jamiyatining orzu-maqsadlarini amalga oshirishga va jamiyat asos solingan, uni o‘ziga xos qiladigan ma’naviy ustunlarni oziqlantirishga qaratilgan. Al-Bahiy al-Xuliy to‘g‘ri ta’kidlaganidek, xalqlar haqiqatan ham moddiy omillarga qo‘shimcha ravishda ma’naviy va ruhiy unsurlarga asoslanadi. Darhaqiqat, har qanday jamoada birlik va hayotiylikni yaratishda ma’naviy omillar ancha muhimroqdir. Islom bu omillarga katta e’tibor beradi va jamiyat daromadidan ularni oziqlantirish va qo‘llab-quvvatlash uchun sarflashni uning asosiy majburiyatlaridan biriga aylantiradi.

Above all that, zakah aims at realizing the ideals of the Muslim society and nourishing the spiritual pillars on which the society is founded and by which it is distinctively characterized. As rightly stated by al Bahi al Khawli, Nations are truly founded on spiritual and psychological elements in addition to material factors. Indeed, the spiritual factors count much more in creating unity and vitality in any community. Islam pays great attention to these factors and makes spending out of the income of the community--to nourish and support these factors--one of its major obligations.

Islam gives special attention to three major factors. Birinchisi – erkinlik yoki ozodlik. Zakotning maqsadlaridan biri insonlarni qullik zanjiridan ozod qilishdir. Insoniyat tarixida birinchi marta, Islom tomonidan qullarni ozod qilish jamiyat uchun ijtimoiy majburiyatga aylantirildi, va bu uchun jamoa boyligining ma'lum bir qismi sarflanadi. Ikkinchisi – alohida shaxslarni jamoat manfaatiga xizmat qiluvchi loyihalarni amalga oshirishga, jamiyatning turli qatlamlari o'rtasidagi farqlarni silliqlashga va ijtimoiy tartibsizliklarning oldini olish maqsadida shaxslar va guruhlarni yarashtirishga sarflashga undash. Bunday harakatlar, bu maqsadlar uchun moliyaviy mas'uliyatni o'z zimmasiga olganlarni qo'llab-quvvatlash uchun zakotning bir ulushini ajratish orqali rag'batlantiriladi. Uchinchisi – Alloh yo'lida sarflashga va Undan kelgan sahih dinni yoyishga da'vat etilishi. Alloh yo'lidagi jihod, Alloh payg'ambarlarini yuborgan g'oyalar va ta'limotlarni himoya qilishni, yer yuzida Allohning yagonaligi va haqiqatning qaror topishini qo'llab-quvvatlashni o'z ichiga oladi.8

One can distinguish three major factors to which Islam gives special attention. The first is freedom or liberty. One of the objectives of zakah is to liberate individuals in the bondage of slavery. For the first time in the history of humanity, the liberation of slaves was made, by Islam, a social obligation for which a certain portion of the community's wealth is spent. Secondly, encouraging individuals to carry out projects of public interest and to spend toward smoothing out differences between segments of the community and reconciling individuals and groups in order to avoid social unrest. Such actions are encouraged by assigning a share of zakah to support those who shoulder financial responsibility for these purposes. Thirdly, spending in the way of God and spreading the sound religion that comes from Him is urged. Fighting in the way of God includes defending the ideals and doctrines for which God sent His messengers, and up-holding the oneness of God and righteousness on earth.8

Yuqori darajadagi boylik va og'ir qashshoqlikning yonma-yon mavjudligi Islom jamiyatida yo'l qo'ymaydigan jiddiy ijtimoiy balodir. Qur'onda shunday deyilgan: "U sizlar uchun yer yuzidagi barcha narsalarni yaratgan Zotdir."10 Arabcha "jami'a" so'zi "barcha" ma'nosida ishlatilgan bo'lib, u yaratilgan barcha narsalar sizlar uchun, yoki yaratilgan narsalar sizlarning hammangiz uchun ekanligini anglatishi mumkin.

The presence of a great concentration of wealth side by side with severe poverty is a major social calamity that Islam does not tolerate in its society. The Qur'an emphasizes, "It is He Who has created for you all things that are on earth."10 Arabic word "jami'a" used for "all" may mean all things created are for you, or things created are for all of you.

Islom erishadigan maqsadlardan biri ijtimoiy-iqtisodiy tafovutlarni kamaytirish bo‘lib, bu muhtojlarga yordam va moliyaviy ko‘mak berish orqali amalga oshiriladi, shunda ular boylarga yaqinlashadi.

One of the objectives Islam aims for is reducing socio-economic differences by providing support and financial help to the have-nots to bring them closer to the haves.

Islom bu muammoni o'zining ko'plab qonunchilik, ijtimoiy institutlari va iqtisodiy yo'riqnomalari orqali hal qilishga intiladi, shuningdek boylikning taqsimlanishida ham, daromadning taqsimlanishida ham adolatga erishishni maqsad qiladi. Alloh taolo shunday deydi: "Alloh O'z Rasuliga shaharlar aholisidan qaytarib bergan narsa Allohniki, Rasulniki, qarindoshlarniki, yetimlarniki, miskinlarniki va yo'lovchilarniki bo'lib, u sizlardan boylar o'rtasida aylanib yuradigan bo'lmasligi uchun shunday qilindi"[11]. Ushbu bo'limda biz faqat zakot institutining iqtisodiy tafovutlarni kamaytirishdagi rolini muhokama qilamiz. Shuni esda tutish kerakki, Islom bilan boshqariladigan va shu asosda yashaydigan jamiyatda ishlaydigan odamlar bo'lishi, dangasalar esa ancha kam bo'lishi lozim. Chunki Islom dangasalikni qoralaydi va ish o'rinlarini ta'minlashning boshqa vositalariga ega. Zakot, biz oldin ko'rganimizdek, faqat kambag'allarga yordam berish bilan cheklanmaydi, balki ularni ishlab chiqarish vositalariga egalik qiladigan qilishni, ya'ni samarali mehnat uchun zarur asbob-uskunalar bilan ta'minlashni ham maqsad qiladi. Shunda zakot oluvchilar kambag'allar va muhtojlar toifasidan abadiy chiqib ketadi. Zakot beradigan zaruriy boshpana va zudlik bilan ko'rsatiladigan yordamga qo'shimcha ravishda shunday natijaga erishiladi. Oldingi qismda ham aytib o'tganimizdek, zakot sifatida berilgan narsa oluvchining mulkiga aylanishi kerak, shunda zakot oluvchilar boshqa hech narsasi yo'q odamlar bo'lib qolmaydi.

Islam tackles this problem with much of its legislation, social institutions, and economic directives in order to achieve Justice both in the distribution of wealth and the distribution of income. God says, "What God has bestowed on His Apostle [and taken away] from the people of the townships, belongs to God, to His Apostle, and to kindred and orphans, the needy, and the wayfarer, in order that it may not merely make a circuit between the wealthy among you."11 In this section, we are discussing only the role of the institution of zakah in reducing economic differences. We must keep in mind that in a society which behaves according to, and is ruled by, Islam there must be people working and much smaller number of idle persons, because of the other means by which Islam discourages idleness and provides jobs. Zakah, as we have seen earlier, does not only provide relief to the poor but aims also at making the poor own means of production by giving them the tools and machinery necessary for productive work, so that persons given zakah are removed forever from the category of poor end needy deservants. This is in addition to necessary shelter and immediate relief that zakah provides. We also discussed in the previous part that what is given as zakah must become owned by the recipient so that recipients of zakah no longer remain have-nots.

Islom har bir musulmonning ichida tarbiya va ta'lim orqali gadoylikka nisbatan nafrat uyg'otadi. Hatto har qanday yordam so'rash ham, zarur ehtiyoj bo'lmasa, yoqtirilmaydi. Abu Muslim al-Xavlaniy aytadi: men 'Avf ibn Molik aytganini eshitdim: "Yetti, sakkiz yoki to'qqiz kishimiz Alloh elchisi (ﷺ) huzurida edik. U zot shunday dedilar: "Alloh elchisiga bay'at bermaysizmi?" Biz esa bundan oz vaqt oldin bay'at bergan edik, shuning uchun dedik: "Biz sizga bay'at berganmiz-ku!" U zot bu so'rovni uch marta takrorladilar. Shunda biz qo'llarimizni ochib, bay'at berdik. Bizdan biri aytdi: "Ey Alloh elchisi, biz sizga bay'at beramiz, lekin nimaga? Payg'ambar (ﷺ) dedilar: "Allohga ibodat qilib, Unga hech narsani sherik qilmasligingizga, besh vaqt namozni ado etishingizga, itoat qilib, quloq solishingizga..."

Islam implants abhorance of begging inside each Muslim through training and education. Even asking for any kind of assistance is disliked, except in dire need. Abu Muslim al Khawlani says he was told by 'Awf bin Malik, "Seven, eight, or nine of us were with the Messenger of God (p) when he said, "Won't you give your pledge to the Messenger of God?" We had given our pledge not a long time ago, so we said, "We have given you our pledges!" He repeated that request three times. Then we extended our hands open and gave our pledge. One of us said, "O Messenger of God, we give you our pledge, but on what? The Prophet said, 'That you worship God and do not associate partners with him whatsoever, that you pray the five prayers, that you listen and obey . .

. . . «va u bir so'zni pichirladi va davom etdi: "Va sen odamlardan hech narsa so'ramasliging kerak"». Hadisning rivoyatchisi qo'shimcha qiladi: "Shunday bo'lishi mumkinki, bu odamlardan birining qamchisi otda ketayotganda qo'lidan tushib ketadi, lekin u hech kimdan uni berishni so'ramaydi".12 Savbon rivoyat qiladi: Allohning Elchisi ﷺ so'radilar: "Kim menga kafolat beradiki, odamlardan hech narsa so'ramaydi, men esa unga Jannatni kafolat qilaman?" Savbon dedi: "Ey Allohning Elchisi, men kafolat beraman". Payg'ambar ﷺ dedilar: "Odamlardan hech narsa so'rama". Savbon hech kimdan hech narsa so'ramadi.13 Bundan tashqari, Payg'ambar ﷺ oluvchining qo'lini pastki qo'l, beruvchining qo'lini esa yuqori qo'l deb ataganlar. U zot sahobalarini o'ziga tayanishga va boshqa odamlarning qo'lidan biror narsa izlamaslikka o'rgatdilar. Abu Sa'id aytadi: "Ansordan ba'zi kishilar Allohning Elchisi ﷺdan so'rashdi".

. . . ' and he whispered a word and continued, 'and that you do not ask people for anything.'" The narrator of the saying adds, "So it may happen that the whip of one of these people drops from his hand while riding and he does not ask anyone to hand it to him."12 Thawban narrates that the Messenger of God (p) asked, "Who pledges to me that he will not ask people for anything so I can guarantee him the Garden?" Thawban said, "O Messenger of God, I do." The Prophet said, "Do not ask people for anything." Thawban did not ask anything from anyone.13 Additionally, the Prophet (p) calls the receiving hand and the lower hand and the hand of the giver the upper hand. He taught his Companions to be self-sufficient and not to look for anything in the hands of other people. Abu Sa'id says, "Some people from the Ansar asked the Messenger of God (p)

Xudoning Elchisi ﷺ o'z sahobalariga ikki muhim tamoyilni o'rgatgan. Birinchisi, mehnat daromad topish va rizq-ro'z manbai ekanligidir. Musulmonlar Xudoning ne'matlarini mehnat orqali izlab, yer yuzining turli hududlarini kezib chiqishga da'vat etiladilar.

The Messenger of God (p) taught his Companions two essential principles. Firstly, work is the source of gaining income and means of sustenance. Muslims are urged to traverse through tracts of the earth in search of the bounties of God through work.

Ish, qo'l mehnati yoki boshqa turdagi mehnat, xo'rlovchi nafaqalar evaziga yashashdan yaxshiroqdir. Payg'ambar ﷺ

Work, manual or otherwise, is better than living on humiliating grants. The Prophet (p)

Sizlardan biringiz belini arqon bilan bog'lab, o'tin bog'ini olib kelib sotishi va shu bilan Alloh yuzining obro'sini saqlashi, odamlardan so'ragandan ko'ra yaxshiroqdir, u (odamlar) bersin yoki bermasin.15

says, "For anyone of you, taking some rope on your back and bringing a bunch of wood and selling it in order for God to preserve, with its value, the dignity of one's face, is better than asking people, whether one is given or prevents."15

Ikkinchi asos shundan iboratki, odamlardan ortiqcha so'rash man etiladi, chunki bu insonning qadrini tushiradi. Musulmonlarga yordam olish uchun gadoylikka murojaat qilish faqat zarurat qiynab qo'ygan kishilar uchun ruxsat etiladi. Kim o'z zaruriy ehtiyojlarini qondiradigan narsaga ega bo'lgan holda so'raydigan bo'lsa, u Qiyomat kuni yuzida gadoyligi izi bo'lgan holda keladi. Bu bir necha hadislarda takrorlangan. Al-Buxoriy, Muslim va an-Nasoiy Ibn Umardan rivoyat qiladilar: Payg'ambar ﷺ shunday degan: "Gadoylikni davom ettiradigan kishi, Xudoning huzuriga yuzidan go'sht tushib ketgan holda keladi." To'rt Sunan kitobining mualliflari Payg'ambar ﷺning shunday deganini rivoyat qiladilar: "Kim qanoatlanadigan darajada bo'lsa-da so'rasa, uning gadoyligi Qiyomat kuni yuzida dog' bo'lib ko'rinadi." Payg'ambardan ﷺ qanoat darajasi qancha ekani so'raldi. U zot shunday javob berdilar: "Ellik dirham yoki unga teng oltin." Yuz inson tanasining eng aziz a'zosi bo'lib, gadoylikning xo'rlovchi belgisi aynan shu yerda namoyon bo'ladi.

The second principle is that asking people unnecessarily is prohibited, because it is indignifying. Muslims are prohibited from resorting to begging for relief except for those who are beaten by need. He who asks while having what satisfies his essential needs shall come on the Day of Resurrection with his begging a scar on his face. This is reiterated in several sayings. Al Bukhari, Muslim, and al Nasa'i report from Ibn 'Umar that the Prophet (p) said, "None shall persist in begging but will come to God with his face stripped of flesh." The authors of the four books on Sunan report that the Prophet (p) says, "He begs while he has satisfaction, his begging appears on the Day of Resurrection as a scar on his face." The Prophet was asked what the limit of satisfaction is. He answered, "Fifty dirhams or their equivalent in gold."16 The face is the most honored part of one's body, and that is where the humiliating mark of begging appears.

Gadoylikning muammosiga davo ikki qismdan iborat. Birinchi qadam — ishlay oladigan barcha kishilarni munosib ish bilan ta'minlashdir. Bu Islom davlatining o'z fuqarolari oldidagi mas'uliyatlaridan biridir; davlat ishsizlik muammosi oldida qo'l qovushtirib o'tirmasligi kerak. Shuningdek, davlat muammoning asl sababini tuzatmasdan turib, sadaqalardan yordam berishda davom etmasligi lozim. Ushbu kitobning boshida zakot taqsimoti haqidagi bahs davomida men takror-takror ta'kidlaganman: "Sadaqa boy kishiga ham, kuchli va qobiliyatli kishiga ham halol emas." Haqiqatan ham, mehnat qila oladigan kishiga berilgan har qanday yordam bir ma'noda dangasalikni rag'batlantirishdir. Bunday muammoga eng to'g'ri javob Alloh Elchisi ﷺ biror kishi undan yordam so'raganda qilgan ish bo'ladi. Anas ibn Molik rivoyat qiladi: Ansordan bir kishi Nabiy ﷺ dan moliyaviy yordam so'rab keldi. Nabiy ﷺ: "Uyingda biror narsa yo'qmi?" dedi. Odam: "Ha, bir parcha mato bor. Uning bir qismini kiyamiz, boshqa qismini o'tirish uchun to'shaymiz, yana suv ichadigan bir piyolamiz bor", dedi. Nabiy ﷺ: "Ularni menga olib kel", dedi. U olib keldi. Alloh Elchisi ﷺ ularni oldi-da, e'lon qildi: "Bularni kim sotib oladi?" Bir kishi: "Men ularni bir dirhamga olaman", dedi. Nabiy ﷺ: "Bir dirhamdan ko'proq beradigan kim bor?" dedi, ikki yoki uch marta takrorladi. Yana bir kishi: "Men ularni ikki dirhamga olaman", dedi. Nabiy ﷺ ularni unga berdi, ikki dirhamni olib egasiga berdi va dedi: "Bir dirhamga oila uchun oziq-ovqat sotib ol, ikkinchisiga esa bir bolta boshini sotib olib, Menga olib kel." So'ng Alloh Elchisi ﷺ o'z qo'llari bilan boltaga bir parcha yog'och bog'lab, dastasini yasadi va odamga dedi: "Bor, o'tin ter va sot... o'n besh kun davomida Men seni ko'rmasligim kerak." U odam o'tin terib, uni sotdi... Keyinroq u o'n dirhamga erishgan holda Nabiy ﷺ oldiga keldi: u bir qismiga mato, bir qismiga oziq-ovqat sotib oldi. Allohning Elchisi (p) shunday dedilar: "Bu siz uchun qiyomat kunida yuzingizda dog' bo'lib keladigan tilanchilikdan yaxshiroqdir. Tilanchilik uch kishidan boshqasiga joiz emas: muhtoj darajadagi kambag'al kishi, zimmasida og'ir qarzlar bo'lgan kishi yoki tasodifan odam o'ldirgan va badal to'lashi lozim bo'lgan kishi".20 Bu hikoyada biz Payg'ambarning amaliy ta'limotini ko'ramiz: u o'sha kishi ishlay olgani uchun zakot olishini istamadi, chunki bunday olish faqat so'nggi chora sifatida joiz. Davlat o'z barcha fuqarolari uchun munosib ish topishda yordam berishga mas'uldir. "Bu hadis Islom tomonidan qashshoqlik va ishsizlikni yo'q qilish uchun, insoniyat ma'lum bo'lgan boshqa har qanday tizimdan ancha oldin ko'rsatilgan amaliy choralarni bayon etadi. Davolash faqat darhol yordam ko'rsatish emas, balki o'z-o'zini ta'minlash va unumli mehnat vositalarini berishdir. Payg'ambar o'rgatdiki, inson qanchalik oz bo'lmasin, barcha qobiliyatidan foydalanishi va tilanchilik yoki so'rashdan oldin unumli mehnatning barcha yo'llarini sarflab ko'rishi kerak. U o'rgatdiki, halol rizq beradigan har qanday ish sharafli va izzatlidir, hatto u odamning orqasiga o'tin ortib sotishi bo'lsa ham, shunda u tilanchilik bilan xorlanmaydi."

Odam farzandlari orasida umuman, xususan musulmon jamiyati a'zolari orasida birodarlikni yoyish Islomning asosiy maqsadlaridan biridir. Ijtimoiy hamjihatlik, ijtimoiy xavfsizlik va o'zaro hamkorlik birodarlikni mustahkamlaydi. Shubhasiz, nizo va adovatga botgan odamlarni yarashtirishga doimiy ehtiyoj bor.

Spreading brotherhood among the children of Adam in general and members of the Muslim society in specific is one of the basic objectives in Islam. Social solidarity, social security, and mutual cooperation strengthen brotherhood. No doubt, there is a continuous need for reconciling people who get themselves in disputes and feuds.

Birinchi islomiy jamiyatda, Madinada Payg'ambar ﷺ tomonidan barpo etilgan jamiyatda biz qardoshlik, o'zaro muhabbat va g'amxo'rlikning ideal manzarasiga duch kelamiz. Bu jamiyatda islomgacha mavjud bo'lgan qabilaviy va iqtisodiy raqobatga, shuningdek Madinaga hijrat qilib kelgan muhojirlar (muhojirin) bilan Madinada hijratdan oldin yashagan ansor o'rtasidagi etnik va madaniy farqlarga qaramay, shunday munosabatlar qaror topgan edi. Muhojirlar Arablarning Adnoniy shoxobchasiga mansub edilar, ansor esa Arablarning Qahtoniy shoxobchasiga mansub bo'lib, Madinada yashar edilar. Ansorning o'zi ham shaharda o'nlab yillar davomida bir-biri bilan urushib kelgan ikki yirik qabiladan iborat edi. Bundan tashqari, muhojirlar ham, ansor ham uchun butunlay begona bo'lgan bir qancha shaxslar, masalan, habashistonlik Bilol, forslik Salmon va Vizantiyalik Suhayb ham bor edi. Buning ustiga, Madina jamiyatida Abu Zarr kabi qo'pol badaviylar bilan Mus'ab ibn Umayr kabi hashamatli shaharlik kishilar yonma-yon yashar edi. Bu jamiyat qardoshlik bilan o'ziga xos tarzda to'qilgan edi: kishi o'z birodari uchun aynan o'zi uchun sevgan narsasini sevardi. Qur'oni karim qardoshlikning bu ideal tatbiqini tasvirlaydi: "Uylaridan va payg'ambarlaridan haydalgan, Allohdan fazl va rizo izlab, Alloh va Uning Rasulini yoqlagan faqir muhojirlar — aynan ana shular rostgo'ylardir."

In the first Islamic society, established by the Prophet in Madinah, we are given an ideal scene of brotherhood, mutual love and care, in spite of the tribal and economic rivalry that existed before Islam and in spite of the ethnic and cultural differences between the migrants to Madinah (Muhajirin) who were from the 'Adnani branch of Arabs, and the Ansar, who lived in Madinah before migration and were of the Qahtani branch of Arabs. The Ansar themselves were composed of two major tribes that had been fighting each other in the city for decades, in addition to a few individuals from backgrounds totally alien to both Muhajiran and Ansar, such as the Ethiopian Bilal, the Persian Salam, and the Byzantine Suhaib. On top of that, Madinan society included rough bedouins like Abu Dharr side by side with luxuriously raised urbanites like Mus'ab bin 'Umair. This society was woven with brotherhood in a unique manner, whereby one loves for one's brother exactly what one loves for one's self. The Qur'an draws a picture of this ideal application of brotherhood: "The indigent migrants, those who were expelled from their homes and their prophet, while seeking grace from God, His good pleasure, and pleasing God and His Apostle, such are indeed the sincere ones.

Garchi bu ideal birodarlik birinchi islom jamiyatining haqiqiy hayotida amalga oshgan bo‘lsa-da, islom hayot tarzi sifatida inson hayotiga qonunlar belgilaydi, inson gunoh qilishi, xato qilishi, adovat va nizolarga kirishishi mumkinligini, bu nizolar halokat, qon to‘kish va boshqa kishilarning mol-mulkini egallashgacha borib yetishi mumkinligini e’tiborsiz qoldirmaydi.

Although this ideal brotherhood was realized in the actual life of the first Islamic society, Islam as a way of life legislates for human life without disregarding the fact that human beings sin, make mistakes, have feuds and disputes, which may go as far as destruction, bloodshed, and taking other people's resources.

Qarama-qarshilik va janjallar, ular jang darajasiga yetganda, insoniyat tarixi qadar qadimiydir. Qur'oni karim bizga xabar beradiki, Alloh Adamni yaratganida, farishtalar Undan so'radilar: "Unda fasod qiladigan va qon to'kadigan kimsani yaratursanmi? Biz esa Sening hamdu sanolaringni aytib, muqaddas nomingni poklaymiz-ku?"23 Qur'onda Odam alayhissalomning ikki o'g'li haqidagi voqea ham bayon qilinadi: "Ularga Odamning ikki o'g'lining haqiqiy hikoyasini o'qib ber. Ular Allohga qurbonlik keltirdilar. Ulardan birining qurboni qabul qilindi, boshqasiniki qabul qilinmadi. Qurboni qabul qilinmagan kishi dedi: "Albatta, seni o'ldiraman". Ikkinchisi javob berdi: "Albatta, Alloh taqvodor kishilarning qurbonini qabul qiladi. Agar sen meni o'ldirish uchun qo'lingni menga cho'zsang ham, men seni o'ldirish uchun qo'limni sanga cho'zmayman, chunki men olamlarning Parvardigoridan qo'rqaman."

Feuds that reach the stage of fighting are as old as humanity itself. The Qur'an tells us that the angels asked God when He created Adam, "Wilt Thou place therein one who will make mischief therein and shed blood? Whilst we celebrate Thy praises and glorify Thy holy name?"23 The story of the two sons of Adam is told in the Qur'an: "Recite to them the truth of the story of the two sons of Adam. Behold, they each presented a sacrifice to God. It was accepted from one but not from the other. Said the latter, 'Be sure, I will slay thee.' 'Surely', said the former, 'God doth accept the sacrifice of those who are righteous. If thou dost stretch thy hand against me to slay me, it is not for me to stretch my hand against thee to slay thee, for I do fear God, the Cherisher of the worlds.

"Men esa, sen o'z gunohim bilan birga, o'z gunohingni ham o'z zimmangga olishingni istayman, chunki sen do'zax ahlidan bo'lasan. Zolimlarning jazosi shudir", dedi. Nafsi uni shunga undadi, u akasini o'ldirdi va yo'qotilganlardan biriga aylandi. Keyin Alloh ... (Alloh emas: Uzbekcha "Xudo") Xudo bir qarg'ani yubordi, u yerni qazib, akasining sha'nini qanday yashirishni unga ko'rsatdi. "Voy menga", dedi u. "Men bu qarg'aday bo'lib, akamning sha'nini yashira olmadimmi?!" Shunda u pushaymon bo'ldi.24

Islom insonlarga islomiy jamiyatda rizq-ro'z va xavf-xatardan xotirjamlik kafolatini berishga intiladi, shunda inson o'z kuchining katta qismini Allohga ibodat qilishga bag'ishlashi mumkin. Alloh Quraysh qabilasiga Uning ularga qanchalik katta ne'mat ato etganini ko'rsatib, shunday deydi: "Quraysh uchun, ularning qish va yoz safarlari uchun ahd-himoyasi tufayli. Shu Uyning Egasiga ibodat qilsinlar, U ularni ochlikdan to'ydirgan va qo'rquvdan omon saqlagan."34 Inson yoki odamlar guruhi boshiga tushishi mumkin bo'lgan eng yomon narsa ushbu ikki ne'matdan birining yo'qolishidir. Alloh shunday deydi: "Alloh bir masalni keltiradi: xotirjamlik va osoyishtalikda yashagan, har tomondan rizqi mo'l-ko'l kelib turgan bir shahar. Lekin u Allohning ne'matlariga nankorlik qildi, shuning uchun Alloh uni ochlik va qo'rquvning eng dahshatli ko'rinishiga duchor qildi, chunki uning aholisi qilgan yomonliklari tufayli u har tomondan bu azoblar bilan o'rab olindi."35 Islom qonunlari islomiy davlatdagi har bir insonga, musulmon bo'lsin yoki bo'lmasin, munosib turmush darajasini kafolatlaydi: oziq-ovqat, kiyim-kechak va turar joy, shuningdek sog'liqni saqlash va ta'lim xizmatlari mavjud bo'ladi. Yuqorida ko'rsatilganidek, zakot tizimi kambag'al va muhtojlarni hamda ularning oilalarini umr bo'yi ta'minlashga qaratilgan.

Islam attempts to guarantee each person in the Islamic society sufficiency of sustenance and security from fear, so that a human being can devote a good part of his or her energy to worshiping God. God, in showing the tribe of Quraish how great was His bounty to them, says, "For the covenants [of security and safeguard] enjoyed by the Quraish. Their covenants covering journeys by winters and summer. Let them adore the Lord of this House, Who provides them with food against hunger and with security against fear."34 The worst that may happen to a person or a group of people is the loss of either of these two bounties. God says, "God sets forth a parable, a city enjoying security and quiet, abundantly supplied with sustenance from every place, yet was it ungrateful for the favors of God, so God made it taste of hunger and terror in extreme, [closing in on it] like a garment [from every side] because of the evil [which its people] wrought."35 The Islamic laws guarantee every person in the Islamic state, Muslim or not, a suitable level of living, whereby food, clothing, and shelter are available in addition to health care and education. It was shown earlier that the system of zakah aims at satisfying the poor and the needy and their families for life.

Lekin tabiiy ofatlar kutilmaganda har qanday odamga — boy yoki kambag'al bo'lishidan qat'i nazar, dehqonga, savdogarga, sanoatchiga yoki yer egasiga — tegishi mumkin. Tabiiy ofatlar biror hudud uchun xos bo'lishi mumkin, masalan qurg'oqchilik, suv toshqini, hasharotlar kimyoviy zaharlari bilan zaharlanish, portlashlar, yoki ular shaxsiy bo'lishi mumkin, masalan baxtsiz hodisalar, yong'inlar, mol-mulk yoki daromad manbalarining yo'qolishi.

Tabiiy ofatlar yoki baxtsiz hodisalar bilan duch kelgan kishilar faqat ixtiyoriy sadaqaga tayanib qolmaydi. Ularga zakot mablag'laridan ulush beriladi. Payg'ambar Qubaysaga dedi: "Uch holatdan tashqari so'rash joiz emas." Payg'ambar ﷺ bu holatlar orasida mol-mulkini yo'q qilgan falokatga uchragan kishini zikr qildi. Qur'on tafsirining dastlabki olimlari "al-g'orimin" (qarzdorlar) toifasiga shuni kiritadilar: "Uning uyi yong'in bo'lgan, yoki molini suv bosib ketgan yoki oilasini og'ir ahvolga soladigan qarzlari bor kishi."37

Individuals struck by natural disasters or accidents are not left to voluntary charity alone. They are given a share in the proceeds of zakah. The Prophet told Qubaisah, "Asking is not permissible, except in three cases." The Prophet mentioned among them a man struck by a disaster that wipes out his wealth. Early commentators on the Qur'an include in the category of persons under debt [al gharimin] "He whose house caught fire or whose wealth was wiped out by flood or who has debts that burden his family."37

Yuqorida keltirilgan hadisda Payg'ambar (s.a.v.) bunday kishi "yashash uchun yetarli rizq topguncha" so'rashi mumkinligini aytadi. Bu, albatta, odamdan-odamga farq qiladi va umumiy turmush darajasi, oila a'zolari soni hamda ijtimoiy mavqe kabi omillarga bog'liq. Masalan, mollari yonib ketgan savdogar uchun yashash uchun yetarli rizqqa erishish, o'z kasbi uchun yetarli miqdorda mol sotib olishni talab qilishi mumkin. Ba'zi fuqaholar hatto bunday kishilarga, baxtsiz hodisa sodir bo'lishidan oldingi darajasida qayta oyoqqa turishi uchun yetarli miqdor berilishi kerak, deb ta'kidlaydilar.38 Men esa baxtsizlikka uchragan kishilarga qancha berilishi kerakligini zakot idorasidagi mablag'lar miqdori va bu mablag'larga da'vo qiladigan boshqa ehtiyojlar kabi bir qator omillar belgilaydi, deb hisoblayman. Nihoyat, shuni ta'kidlash lozimki, bugungi musulmon mamlakatlarining qishloq joylari tabiiy ofatlar va qurg'oqchilikning moliyaviy oqibatlariga qarshi bunday islomiy sug'urtaga chuqur ehtiyoj sezmoqda, chunki u yerda qashshoqlik keng tarqalgan va ixtiyoriy xayriya bunday sug'urtaning to'liq mas'uliyatini o'z zimmasiga olishga yetarli emas.

In the saying mentioned above, the Prophet (p) says such a person may ask "until he secures sufficiency of sustenance." This undoubtedly differs from one person to another, depending on factors such as the general standards of living, size of family, and social status. For a merchant whose inventory is burned, for example, securing sustenance of living may require purchasing a minimum amount of inventory sufficient for his type of business. Some jurists even argue that such people must be given amounts sufficient to put them back on their feet at the level they had before the accident took place.38 I believe what determines how much persons struck by disasters should be given depends on the availability of funds in the zakah agency and on several other factors, namely other needs that draw on these funds. Lastly, it must be emphasized that the rural areas of today's Muslim countries desperately need such Islamic insurance against the financial aftermath of natural disasters and drought, because of predominant poverty and insufficiency of voluntary charity to take total responsibility for such insurance.

Islom cheksiz, tartibsiz tarzda jinsiy istakka berilishga ruxsat bermagani kabi, unga qarama-qarshi aksiga ham yo'l qo'ymaydi va ixtiyoriy ravishda badiy hayotdan voz kechishga bo'lgan har qanday moyillikni qabul qilmaydi. Islom tizimi jinsiy istakni bostirishni yoki uni yo'q qilishni qabul qilmaydi. Islom nikohga targ'ib qiladi, riyozat chekish va kastratsiya qilish haqidagi ahdlarni taqiqlaydi. Nikoh qilishga qodir bo'lgan musulmonga, go'yo Xudoga sig'inish va ibodat qilishga bag'ishlanganini da'vo qilib, ro'zadorlik ichida yashashi ruxsat etilmaydi. Payg'ambar ﷺ

Islam, in as much as it does not allow unlimited, haphazard response to and practice of the sexual drive, does not allow the other extreme and does not entertain any tendency to voluntary celibacy. Suppression of the sexual drive or its elimination is not accepted by this system of Islam. Islam encourages marriage and forbids taking vows of celibacy and castration. A Muslim who is able to marry is not permitted to live in celibacy claiming that he is devoted to adoring and worshiping God. The Prophet (p)

Bir safar uning sahobalaridan ba'zilarida turmush qurmaslik (ruhbonlik) ga moyillik borligini sezdi. U darhol bunday yo'lning Islomdan va uning sunnatidan qabul qilib bo'lmaydigan chetga chiqish ekanini e'lon qildi.

noticed once an inclination toward celibacy among some of his Companions. He immediately declared that this is an unacceptable deviation from Islam and his tradition.

U: "U aytadi: «Darhaqiqat, men sizlarning ichingizda Alloh (taolo) haqida eng bilimlisi va Undan eng ko'p qo'rquvchisiman. Lekin men tunda ibodat uchun turaman va uxlayman; ba'zan ro'za tutaman va ovqatlanaman, ayollarga uylanaman. Kim mening yo'limdan yuz o'girsa, u mendan emas».39 Sa'd ibn Abu Vaqqos rivoyat qiladi: «Alloh Elchisi ﷺ ...»" Wait — the rules say never write "Allah" and to write the Uzbek word for God. Corrected: U aytadi: «Darhaqiqat, men sizlarning ichingizda Xudo (taolo) haqida eng bilimlisi va Undan eng ko'p qo'rquvchisiman. Lekin men tunda ibodat uchun turaman va uxlayman; ba'zan ro'za tutaman va ovqatlanaman, ayollarga uylanaman. Kim mening yo'limdan yuz o'girsa, u mendan emas».39 Sa'd ibn Abu Vaqqos rivoyat qiladi: «Xudo Elchisi ﷺ ...»

He says, "I am indeed the most knowledgeable among you about God ('s teachings) and the one who fears Him most, but I stand [in prayers] in the night and I sleep; I fast [sometimes] and I eat, and I marry women. He who desires not my way [of conduct] does not belong with me."39 Sa'd bin Abi Waqqas narrates, "The Messenger of God (p)

...rad etdi ʿUsmon ibn Maz'unning (urinishga qaratilgan) tark-i dunyo va tark-i nikoh qasamini. Agar unga ruxsat bergan bo'lsa edi, biz o'zimizni kastratsiya qilgan bo'lardik."40 Bundan tashqari, Payg'ambar ﷺ yoshlarga murojaat qilib dedi: "Ey yoshlar, sizlardan kimda nikoh uchun imkoniyat bo'lsa, nikoh qilsin, chunki nikoh ko'zni haromdan saqlaydi va iffatni himoya qiladi."41 Ba'zi olimlar nikohning har bir musulmon uchun vojib ekanligini xulosa qiladilar, va nikoh qilishga imkoni bor kishi uchun nikohdan voz kechish hech kimga joiz emas. Musulmon yashash sharoitining qiyinligi yoki nikoh mas'uliyatining og'irligi tufayli nikohdan qochmasligi kerak. Men (Alloh) nikohni inson ehtiyojini qondirish va jinsiy istakning harom yo'lga og'ishidan himoya vositasi deb bilganlarga boylik va rizq berishni va'da qiladi. Ollohu taolo aytadi: "Aranglaringizdagi bekorchi (turmushga chiqmagan) erkak va ayollarni, shuningdek, qul va cho'rilaringizdan yaxshi bo'lganlarini nikohlanglar. Agar ular kambag'al bo'lsalar, Alloh o'z fazlidan ularni boy qiladi."42

Avval ko'rsatilganidek, yo'lda qolgan musofirga yordam berish zakot berishning sakkiz maqsadidan biridir. Qur'onning bir necha o'rnida Alloh yo'lda qolgan musofirga g'amxo'rlik qilishga da'vat qiladi. Islom har bir insonning uyli-joyli bo'lishini va oilaga mansub bo'lishini afzal ko'radi hamda hech kimning uysiz holatda qolishini yoqtirmaydi. Shuning uchun insonning va uning oilasining yetarli darajadagi boshpanasi muhim ehtiyojlar qatoriga kiradi, ularni qondirish uchun esa Alloh zakotni farz qilgan. An-Navaviy muhim ehtiyojlarga oziq-ovqat, kiyim-kechak, turar joy va hayot uchun zarur bo'lgan hamma narsa kirishini, bu narsalar oluvchining ahvoliga va ijtimoiy mavqeiga mos, isrofgarchiliksiz va baxillikka yo'l qo'ymagan darajada bo'lishi kerakligini tushuntiradi.46 Ibn Hazm esa shunday qo'shadi: "Har bir mintaqadagi boy kishilarning o'sha mintaqadagi kambag'allarning barcha ehtiyojlarini ta'minlashi farzdir. Agar ular buni bajarmasalar, hukumat ularni majburlashi kerak. Agar zakot va fay' mablag'lari yetarli bo'lmasa, baribir, oziq-ovqat, yoz va qish uchun kiyim-kechak hamda quyosh, yomg'ir va yo'l o'tuvchilarning ko'zidan saqlaydigan boshpanaga bo'lgan ehtiyojlar boylarning mollaridan ta'minlanishi shart."47

It was shown earlier that help for the wayfarer is one of the eight goals of zakah dispersement. In several places in the Qur'an, God encourages taking care of the wayfarer. Islam prefers every person to have a home and belong to a family, and does not like a status of homelessness for anyone. Consequently, adequate shelter for a person and his or her family is included under essential needs, for satisfaction of which zakah is enacted by God. Al Nawawi explains that essential needs include food, clothing, residence, and everything that is indispensable for life, at a level that suits the receiver and his or her social status without extravagance or miserliness.46 Ibn Hazm adds "It is an obligation on the rich people of every region to provide for all the needs of the poor in that region. If they do not fullfill this, the government must force them to do so. If the proceeds of zakah and fa'i are not sufficient, still, satisfaction of the needs for food, clothing for summer and winter, and shelter that protects from the sun, the rain, and the eyes of passers-by, must be provided from the wealth of the rich."47

Ushbu kitobning to'rtinchi qismidagi yo'lovchi haqidagi bobda, yetim-tashlandiqlar ham zakotning foydalari ichiga kirishini qayd etdik, chunki ular haqiqatan ham "ko'cha bolalari" hisoblanadi.

In the chapter on the wayfarer in part four of this book, we noted that foundlings are also covered in the benefits of zakah, since they are indeed "children of the street."