Ibn 'Umar rivoyat qiladi: "Allohning Elchisi ﷺ xurmo yoki arpadan bir sa' (zakot) farz qildilar..." Abu Sa'id al-Xudriy aytadi: "Allohning Elchisi ﷺ biz orasida bo'lgan paytda biz ramazon ro'zasini ochish sadaqasini bir sa' ovqat, bir sa' quritilgan qatiq bilan berar edik. Shu holda davom etdik, to Mu'oviya Madinaga kelib: 'Menimcha, Shomning bug'doyi xurmoning bir sa'iga ikki mudd barobardir', dedi. Odamlar buni qabul qildilar." Bu hadisni jamoa rivoyat qilgan, besh rivoyatchi qo'shimcha qiladi: "Abu Sa'id aytadi: 'Lekin men avvalgidek, o'z odatim bo'yicha berishni davom ettirdim'." Shunday qilib, ikkala matnning ko'rsatishicha, har bir kishi uchun bir sa' farz qilinadi.

In the saying from Ibn 'Umar, "The Messenger of God (p) imposed . . . one sa' of dates or one sa' of barley . . . ." Abu Sa'id al Khudri said, "We used to pay zakah of breaking the fast of Ramadan, when the Messenger of God (p) was among us, with one sa' of food, one sa' of dried yogurt. We remained this way until Mu'awiyah came to us in Madinah and said, 'I think two mudd of the wheat of Syria is equivalent to one sa' of date.' People accepted that." Reported by the group, and the five reporters add, "Abu Sa'id says, 'but I continued paying it the same way I used to'." Thus, the indication of these two texts is that one sa' is obligatory for each person.

Ad-Dahlawi aytadiki, fitr zakotining miqdori bir sa' etib belgilangan, chunki "bu o'rtacha oilaning ehtiyoji uchun yetarli bo'lib, kambag'alni qanoatlantiradi va beruvchiga og'irlik qilmaydi".1 Xurmo va arpa kabi oziq-ovqatlardan bir sa' majburiy ekani borasida ijmo' mavjud. Agar bug'doy yoki kishmish berilsa, uch mazhab faqihlarining fikricha bir sa' majburiy bo'ladi. Ular: Abu Sa'id, Abu al-Aliya, Abu al-Sha'sha, al-Hasan al-Basriy, Jobir ibn Zayd, Ishoq, al-Hadiy, al-Qosim, al-Nosir va al-Mu'ayyad bi-Lloh.2

Al Dahlawi says zakah of al fitr is determined at one sa' because "this is sufficient for an average-size household; thus it provides satisfaction for the poor without burdening the payer."1 There is ijma' that from foodstuffs like date and barley, one sa' is obligatory. If wheat or raisin is given, one sa' is obligatory according to three schools of jurists, Abu Sa'id, Abu al Aliah, Abu al Sha'tha, al Hasan al Basri, Jabir bin Zaid, Ishaq, al Hadi, al Qasim, al Nasir, and al Mu'ayyad bi Allah.2

Ularning dalili yuqorida zikr qilingan Abu Sa'iddan rivoyat qilingan hadisdir. An-Nawaviy shunday deydi: "Bu hadis ikki muhim masalani bildiradi: birinchidan, Hijozda «ovqat» so'zi, ayniqsa u boshqa oziq-ovqat mahsulotlari bilan birga qo'shib aytilganda, bug'doyni anglatish uchun ishlatiladi; ikkinchidan, u qiymatlari turlicha bo'lgan bir necha narsalarni zikr qilgan, bu esa qiymatidan qat'i nazar, bir sa' miqdori nazarda tutilganini bildiradi."3 Yarim sa' deyayotganlarning esa Mu'aviya hikoyatidan va bir nechta shubhali ravishda zaif rivoyatlardan boshqa hech qanday dalili yo'q.4

Their argument is derived from the above mentioned saying from Abu Sa'id. Al Nawawi says, "This saying makes two important points: One, the word 'food' is used in Hijaz to mean wheats, especially when the word is used in additive relation to other foodstuff, and second, it mentions several items whose values are different, which means that the quantity of one sa' is intended regardless of the value."3 Those who say it is one half a sa' have no evidence except the story of Mu'awiyah and a few other obviously weak sayings.4

Mu'oviya haqidagi rivoyatga kelsak, ko'pchilik olimlarning fikricha, bu eng yaxshi holda sahoba (Payg'ambar ﷺ bilan birga bo'lgan kishi)ning mulohazasi bo'lib, uni Payg'ambar ﷺ ni Mu'oviyadan yaxshiroq bilgan boshqa sahobalar rad etgan. Biroq qoida shuki, sahobalar o'rtasida ixtilof bo'lganda qo'shimcha dalil talab qilinadi, chunki ulardan birining qarashi boshqasining qarashidan ustun emas. Ko'pchilik shunday dalil keltiradi: ham hadisning o'zi, ham qiyos (o'xshatish) zikr qilingan barcha oziq-ovqat turlari, jumladan bug'doy ham, bir sa' miqdorida bo'lishini qo'llab-quvvatlaydi. Mu'oviya esa bu uning shaxsiy fikri ekanini, buni Payg'ambar ﷺ dan eshitganini emas, aytgan. Ijtihod doim joiz bo'lsa-da, matn (nass) mavjud bo'lganda u qabul qilinmaydi.6

As for the story of Mu'awiyah, the majority of scholars believe that it is at best the opinion of a Companion which is opposed by other Companions who knew the Prophet better than Mu'awiyah. However, the rule is that when the Companions disagree among themselves, additional evidence is needed, since the view of one of them does not have more weight than that of any other. The majority argues that the saying itself as well as the analogy are in support of one sa' of all food items mentioned, including wheat, and Mu'awiyah did say it was a personal view and not that he had heard it from the Prophet (p).5 Although ijtihd is always permissible, it is not acceptable when there is a text.6

Abu Hanifah va uning shogirdlari yarim sa' bug'doy yetarli deb hisoblaydilar.7 Bu fikr Zayd ibnAli va Yahyoning ham qarashi hisoblanadi.8 Ibn Hazm shunday deydi: "Bu fikr to'g'ri ravishda Umar ibn Abdulaziz, Tovus, Mujohid, Said ibn al-Musayyib, Urva ibn az-Zubayr, Abu Salama ibn Abdurrahmon, Said ibn Jubayr, al-Avzoiy, al-Lays va Sufyonga nisbat beriladi." Ibn Hazm, shuningdek, bir qator sahobalardan ham shu mazmundagi rivoyatlarni keltiradi, jumladan Abu Bakr, Umar, Usmon, Ali, Oisha, Asmo binti Abu Bakr, Abu Hurayra, Jobir, Ibn Mas'ud, Ibn Abbos, Ibn az-Zubayr va Abu Said. Ibn Hazm qo'shimcha qiladiki, ularning barchasidan kelgan rivoyatlar to'g'ri, faqat Abu Bakr, Ibn Abbos va Ibn Mas'uddan kelganlari bundan mustasno.9

Abu Hanifah and his disciples believe a half sa' of wheat is sufficient.7 This is also the view of Zaid bin 'Ali and Yahya.8 Ibn Hazm says, "it is correctly attributed to 'Umar bin 'Abd al 'Aziz, Taus, Mujahid, Sa'id bin al Musayyib, 'Urwah bin al Zubair, Abu Salamah bin 'Abd al Rahman, Sa'id bin Jubair, al Awza'i, al Laith, and Sufyan." Ibn Hazm also mentions reports from several Companions to the same effect, including Abu Bakr, 'Umar, 'Uthman, 'Ali, 'A'ishah, Asma bint Abu Bakr, Abu Hurairah, Jabir, Ibn Mas'ud, Ibn 'Abbas, Ibn al Zubair, Abu Sa'id. Ibn Hazm adds that reports from all of them are correct except those about Abu Bakr, Ibn 'Abbas, and Ibn Mas'ud.9

Abu Hanifah va uning guruhi o‘z qarashlarini quyidagilar bilan dalillaydilar:

Abu Hanifah and his group provide the following to support their view:

Birinchidan, Abu Doʻud 'Abdulloh ibn Sa'laba'dan rivoyat qiladi: Allohning Elchisi ﷺ aytdilar: "Fitr sadaqasi har ikki kishi uchun bir sa' bug'doydir."10 Al-Hokim Ibn Abbosdan rivoyat qiladi, Nabiy ﷺ ga nisbat berilgan holda: "Fitr sadaqasi ikki mudd bug'doydir." Ikki mudd yarim sa'dir. At-Termiziy 'Amr ibn Shu'aybdan, u otasidan, u bobosidan xuddi shunga o'xshash so'z rivoyat qiladi. Abu Doʻud va an-Nasoiy al-Hasandan mursal rivoyat qiladi: "Allohning Elchisi ﷺ bu sadaqani bir sa' xurmo yoki arpa, yoki yarim sa' bug'doy qilib belgiladilar."11 Shuningdek, bir qancha boshqa so'zlar ham borki, ular birgalikda sa' haqidagi so'zning umumiy ma'nosini cheklaydi, bug'doyni undan chiqarib tashlaydi.12

Firstly, Abu Daud reports from 'Abd Allah bin Tha'labah that the Messenger of God (p) said, "sadaqah of al fitr is one sa' of wheat for each two persons."10 Al Hakim reports from Ibn 'Abbas, attributed to the Prophet (p) "Sadaqah of al fitr is two mudd of wheat." Two mudd is half a sa'. Al Tirmidhi has a similar saying from 'Amr bin Shu'aib from his father from his grandfather. Abu Daud and al Nasa'i report a mursal saying from al Hasan that "The Messenger of God imposed this sadaqah one sa' of date or barley, or half a sa' of wheat."11 And there are a few other sayings that, together, stand to restrict the general implications of the saying on the sa' by excluding wheat.12

Shu dalillar va hujjatlardan ko'rinadiki, Payg'ambar ﷺ davrida Hijozda bug'doy keng tarqalgan oziq-ovqat bo'lmagan, shuning uchun u bug'doyga bir sa' miqdorini belgilamagan. Al-Bukhariy Ibn 'Umardan rivoyat qilgan hadis buni qo'llab-quvvatlaydi, unda shunday deyilgan: "...bir sa' xurmo yoki bir sa' arpa. Odamlar buni ikki mudd bug'doyga teng deb hisoblashdi", boshqa riwoyatda esa: "Odamlar buni yarim sa'ga teng deb hisoblashdi".19 Ibn al-Qayyim Abu Dovuddan keltiradi: "Ma'lumki, 'Umar bug'doyning yarim sa'ini ana shu boshqa narsalarning bir sa'iga teng qildi".20 Biroq ikki sahih to'plamda bunday qilgan kishi Mu'oviya ekani zikr qilingan. Bir-birini mustahkamlovchi bir nechta mursal hadislar bor. Ibn al-Qayyim so'ngra Ibn Abu Saghirning hadisiga murojaat qiladi va al-Hasan al-Basriy shunday deganini qo'shib qo'yadi: "Ramazon oxirida Ibn 'Abbos Basrada minbar [va'zxon turadigan joy] ustidan nutq so'zlab: 'Ro'zangizning sadaqasini bering', dedi. Odamlar tushunmagandek ko'rindi. Shunda u yana qo'shib dedi: 'Bu yerda Madinalik kim bor?'"

From all these arguments and evidence, it seems that wheat was not a common food in Hijaz at the time of the Prophet, so he did not impose one sa' on it. The saying reported by al Bukhari from Ibn 'Umar supports this, since it reads ". . . one sa' of date or one sa' of barley. People considered this equivalent to two mudd of wheat, " and in another version "People considered it equivalent to half a sa'."19 Ibn al Qayyim quotes Abu Daud, "It is known that 'Umar made one half of a sa' of wheat equal one sa' of these other things."20 It is however, mentioned in the two correct collections that Mu'awiyah was the one who did this. There are several mursal sayings that strengthen one another. Ibn al Qayyim then refers to the saying from Ibn Abi Saghir and adds that al Hasan al Basri says, "At the end of Ramadan, Ibn 'Abbas gave a speech from above the minbar [stand of the speaker] in Basrah saying, 'Pay the sadaqah of your fasting.' People seemed not to have understood. Then he added, 'Who here is from Madinah?

Turing va'z qiling va birodarlaringizga o'rgating, chunki ular bilmaydilar. Xudoning Elchisi ﷺ

Stand up and teach your brothers, since they do not know. The Messenger of God (p)

…"Zakot-fitr sifatida"… I need the source text to translate. Please paste the English passage you'd like translated into Uzbek.23

imposed this sadaqah, one sa' of date or barley, or half a sa' of wheat, on each free person or slave, male or female, young or old . . . .' Then when 'Ali came and noticed the low prices, he said, 'God has given you prosperity; would you not make it one sa' of anything?'" Reported by Abu Daud and al Nasa'i.22 Ibn al Qayyim adds, "Our teacher, Ibn Taimiyah, inclines toward this view, saying it is consistent with Ahmad's view about kaffarat, in which he equates half a sa' of wheat to one sa' of other things."23

Ajablanarlisi, ba'zi Molikiy yozuvlarida bir sa'dan ortiq berishni yoqtirmaslik bildirilgan, chunki sa' Shariat belgilagan miqdor bo'lib, u ibodatlarda ortiqcha qilish makruh bo'lgani kabi majburiy bo'lishi kerak. Bu dalil unchalik ishonarli emas, chunki zakot ibodat bo'lsa ham, u ijtimoiy-moliyaviy majburiyatdir, shuning uchun lozim bo'lganidan ko'proq berish uning maqsadlaridan chetga chiqarmaydi; aksincha, bu afzalroqdir. Qur'onda shunday deyilgan: "Kim ixtiyoriy ravishda ko'proq qilsa, bu uning uchun albatta yaxshiroqdir" {Ramazon kunida ro'zani buzganlik uchun kafforat berish haqida, bu muhtojga beriladigan taom}. Ahmad va Abu Dovud Ubay ibn Ka'b rivoyat qilishicha, bir kishidan olinishi lozim bo'lgan zakot miqdori bir yoshli bir urg'ochi tuya edi, lekin u zakot yig'uvchiga yaxshiroq urg'ochi tuyani bermoqchi bo'ldi va lozim bo'lgan tuya minish yoki sut berish uchun juda yosh ekanini aytdi. Ammo Ubay [yig'uvchi] uni qabul qilishdan bosh tortdi va ular hukm chiqarish uchun Payg'ambar ﷺ huzuriga borishdi. Payg'ambar ﷺ dedilar: "Bu sizning zimmangizdagi majburiyatdir, ammo agar ixtiyoriy ravishda ko'proq bermoqchi bo'lsangiz, Alloh sizga buning uchun mukofot beradi va biz uni qabul qilishga rozimiz". Shundan so'ng u katta tuyani qabul qilishni buyurdi va o'sha kishining boyligiga baraka berishni Allohdan so'radi.28

Strangely enough, some Malikite writings express dislike of giving more than one sa', since a sa' is the Shari'ah prescription and it should be binding just as it is disliked to increase in worships.26 This argument is not very convincing, since though it is a worship, zakah is also a socio-financial obligation, so paying more than is due does not sidetrack it from its objectives; in fact, it is better. The Qur'an says "Whoever volunteers more, it is indeed better for him,27 in regard to compensation payment for breaking the fast of a day of Ramadan (which is the food for a person in need.) Ahmad and Abu Daud report from Ubai bin Ka'b that the required amount of zakah due from a certain man was one one-year-old she-camel, but he wanted to give a better she-camel to the collector, saying that the required one was too young to be used for riding or to give milk, but Ubai [the collector] refused to accept it, and they went to the Prophet (p) for judgement. The Prophet said, "This is what is obligated on you, but if you want to volunteer more, God shall reward you for it, and we accept to take it." Then he ordered the bigger camel to be accepted and prayed God to bless the man's wealth.28

Yuqoridagi aniq matn shuni ko'rsatadiki, zarurdan ortiq berish ham maqbul va savobli ishdir. 'Ali aytadi: "Agar Xudo sizga farovonlik ato etsa, siz ham ko'proq berishingiz kerak."

The above clear text indicates that giving more than is due is acceptable and rewardable. 'Ali says, "if God gives you prosperity, you should also give more."

Birinchi jildda ko'rsatilganidek, bir sa' bug'doy bilan o'lchanganda 2176 grammga teng. Sa' hajm o'lchovi bo'lgani uchun, bug'doydan og'irroq narsa ishlatilsa (masalan,

It was shown in volume one of this book that one sa' equals 2176 grams if measured in wheat. Since the sa' is a volume measure, if an item heavier than wheat is used (e.g.

...guruch) 2176 grammdan ko'p bo'lishi kerak, chunki bir sa' hajmini hosil qilish uchun shunchalik miqdor berilishi lozim. An-Nawaviy ta'kidlaydi: sa' hajm o'lchovi bo'lgani uchun uni og'irlik bilan baholash shart emas, chunki oziq-ovqat mahsulotlarining og'irligi turlicha bo'ladi; shu sababli, og'irligidan qat'i nazar, bir sa' hajmiga teng miqdor berilishi kerak.29 Ibn Hazm qo'shimcha qiladi: Madina ahlining aytishicha, sa' og'irlik jihatidan 5,33 ratl bo'ladi, lekin bu bir mahsulotdan ikkinchisiga qarab farq qiladi.30

rice) more than 2176 grams should be given in order to make the volume of one sa'. Al Nawawi argues that the sa', being a measure of volume, need not be estimated in weight, since food items have different weights; thus, a quantity equal to the volume measure of one sa' must be given, regardless of its weight.29 Ibn Hazm adds that according to the residents of Madinah, a sa' is 5.33 ratl (in weight) but it differs from one item to another.30

Zakot al-fitr haqidagi hadislarda bir necha oziq-ovqat turlari zikr etilgan, ya'ni xurmo, arpa, kishmish va quritilgan sut qatiq (quruq yogurt). Ba'zi rivoyatlarda bug'doy va makkajo'xori ham qo'shilgan. Shu turlargina to'lanishi mumkinmi? Molikiylar va Shofiʼiylar bu turlar faqat misol tariqasida zikr etilgan, deb ta'kidlaydilar va farz to'lovni to'lovchining yurtida eng ko'p iste'mol qilinadigan oziq-ovqat yoki to'lovchi odatda eng ko'p yeydigan oziq-ovqat shaklida to'lash mumkin, deydilar. Ba'zilarining fikricha, shunday. Ko'pchilik molikiylar eng ko'p tarqalgan oziq-ovqat turi Ramazon oyida aniqlanadi, deb hisoblaydilar, 31 ba'zi shofiʼiylar esa eng ko'p tarqalgan oziq-ovqat turini Ro'za hayti kuni aniqlaydilar, 32 agar uni ko'pchilik iste'mol qilsa. Agar bir necha tur bir xil darajada keng tarqalgan bo'lsa, ularning istalgani mos keladi.

The sayings on zakah of al fitr mention a few food items, namely date, barley, raisin, and dried whole-milk yogurt. Some of their versions add wheat and corn. Are these the only kinds that can be paid? Malikites and Shafi'ites argue that these kinds are mentioned only as examples, and the requirement can be paid in the form of the most common food items in the payer's area or the most common food .the payer usually eats, according to some. Many Malikites believe that the month of Ramadan is the time during which the most common food item is determined,31 while some Shafi'ites determine the most conmon food item on the day of 'Id al fitr,32 as long as it is eaten by most people. If several kinds are equally common, any of these kinds is suitable.

Albatta, ulardan eng yaxshisini berish afzaldir.33

Certainly, it is preferred to give the best among them.33

Boshqa tomondan, hanbaliylar fitrani faqat yuqorida zikr qilingan besh narsadan biri shaklida berish mumkin deb hisoblaydilar, agar ulardan birini berish imkoni bo'lsa va qulay bo'lsa.34 Abu Hanifa va Ahmad un shaklida to'lashga ruxsat berganlari rivoyat qilinadi.35

On the other hand, Hanbalites believe fitrah can only be-paid in the form of one of the five items mentioned above, as long as paying one of them is available and affordable.34 Abu Hanifah and Ahmad are quoted as permitting payment in the form of flour.35

Ko'rinishicha, Payg'ambar (p) bu narsalarni faqat misol tariqasida zikr qilgan, chunki ular o'sha davrda arablarga ma'lum bo'lgan oziq-ovqat mahsulotlari edi. Shunga ko'ra, bugungi kunda ba'zi yurtlarda guruch yoki makkajo'xori ko'proq ishlatiladigan bo'lsa, fitr zakotini ularning ko'rinishida berish lozim.

Uch yirik olim qiymat bilan to'lashni ma'qullamaydi. Ahmad'dan fitr zakotini pul bilan berish haqida so'ralganda, u shunday javob berdi: "Men uning joizligidan xavotirdaman, chunki bu Allohning Elchisi ﷺ sunnatiga zid." Unga 'Umar ibn 'Abd al-'Aziz bu zakotni pul bilan qabul qilgan, deyilganda, Ahmad dedi: "Ular Allohning Elchisi ﷺ so'zini boshqa birovning so'ziga almashtiradimilar? Ibn 'Umar aytdi: 'Allohning Elchisi ﷺ fitr zakotini farz qildilar...' Xudo esa aytadi: 'Allohga itoat qiling va Rasulga itoat qiling.'" Bu fikr Molik va ash-Shofi'iyning ham qarashi.39 Ibn Hazm ham shu fikrda, chunki pul faqat o'rnini bosuvchi to'lov bo'lib, o'rnini bosuvchi narsa faqat o'zaro kelishuv bilan joiz bo'ladi, deb hisoblaydi.

The three leading scholars do not approve of payment in value. When Ahmad was asked about payment of zakah of al fitr in money, he answered, "I am afraid it is not satisfactory, since it is in opposition to the tradition of the Messenger of God." When he was told that it is said 'Umar bin 'Abd al 'Aziz used to accept money as payment of this zakah, Ahmad said, "Would they abandon the saying of the Messenger of God for the saying of someone else? Ibn 'Umar said 'The Messenger of God (p) imposed zakah of al fitr . . . .' and God says 'Obey God and obey the Messenger.'"38 This is also the view of Malik and al Shafi'i.39 Ibn Hazm shares the same view, on the grounds that money is only a substitute payment, and a substitute is not valid except by mutual agreement.

Zakot Allohga bo'lgan haq bo'lganidan, uning o'rnini almashtirish yoki kelishib boshqa narsa bilan ado etish mumkin emas.40

Since zakah is due to God, one cannot negotiate a substitute.40

Boshqa tomondan, as-Savriy, Abu Hanifa va uning shogirdlari fitr zakotini qiymat bilan berish joiz deb hisoblaydilar. Bu fikr Umar ibn Abdulaziz va al-Basriydan ham rivoyat qilinadi.41 Ibn Abu Shayba Avn'dan rivoyat qiladi: "Men Umar ibn Abdulaziz maktubini Basrada (u yerda hokim bo'lgan) Adiyga o'qib berilayotganini eshitdim. Unda aytilgan ediki, barcha maosh oluvchilardan har bir kishi uchun yarim dirham olinishi kerak."42 Al-Hasan esa: "Fitr zakotini dirhamda berish joizdir", degan.43 Abu Ishoq aytadi: "Men (salaf) ularning Ramazon zakotini dirhamda berishlarida qatnashdim."44