Sahobalar va tobeinlar davridan boshlab boshqa olimlar zakotdan tashqari yana boshqa moliyaviy huquqlar mavjud, deb hisoblaydilar. Ularning orasida sahobalardan 'Umar, 'Ali, Abu Zarr, Oisha, Abu Hurayra, al-Hasan ibn 'Ali va Fotima bint Qays, shuningdek tobeinlardan ash-Sha'biy, Mujohid, Tovus, 'Ato va boshqa bir qancha kishilar bor.

Other scholars, as early as the era of the Companions and Followers, believe there are other financial dues besides zakah. These include 'Umar, 'Ali, Abu Dharr, A'ishah, Abu Hurairah, al Hasan bin 'Ali, and Fatimah bint Qais (all Companions), as well as the Followers al Sha'bi, Mujahid, Taus, 'Ata, and several others.

Bu kishilar "Yuzlaringizni sharq yoki gharb tomonga burishingiz yaxshilik emas, balki yaxshilik — Allohga, Oxirat kuniga, farishtalarga, Kitobga va payg'ambarlarga iymon keltirish, o'zlari yaxshi ko'rsalar ham, mol-dunyosidan qarindoshlarga, yetimlarga, miskinlarga, yo'lovchiga, so'rab kelganlarga va qullarni ozod qilish uchun beradigan kishidir, namozni to'kis ado etadigan va zakot beradigan, ahd qilgan vaqtlarida ahdini ado etadigan, qashshoqlik, kasallik va jang paytlarida sabr qiladigan kishilardir. Ana shular rost (imonli) kishilardir, ana shular taqvodor kishilardir" degan oyat zakotdan tashqari ham haqlar borligini ko'rsatadi, deb ta'kidlaydilar. At-Termiziy va boshqalar Fotima bint Qays rivoyat qilgan hadisda, u (yoki boshqa biri) Payg'ambar ﷺdan zakot haqida so'raganini aytadi. U zot ﷺ: "Albatta, molda zakotdan boshqa haqlar ham bor", deb javob berdilar. So'ngra Payg'ambar ﷺ Baqara surasidagi "Yuzlaringizni..." oyatini tilovat qildilar. At-Termiziy bu hadisning sanadi zaif bo'lishiga qaramay, uni oyat qo'llab-quvvatlaydi va kuchaytiradi, deydi. Aslida, bu oyatning o'zi kifoya qiladi, chunki u mol berishni namoz va zakot bilan birga yaxshilikning shartlaridan biri qilib qo'ygan. Al-Qurtubiy shunday izohlaydi: "Hadisga tanqidlar bo'lishiga qaramay, uning ma'nosi to'g'ri, chunki u oyatning o'zidan kelib chiqadi: "...namozni to'kis ado etadigan va zakot beradigan..." Oyat zakotni namoz bilan birga zikr qilgan, demak, oyat boshidagi "...mol-dunyosidan beradigan" so'zlari zakotdan boshqa to'lovlarga ishora qiladi, ular "zakot" so'zi ichiga kirmaydi."

These people argue that the verse "It is not righteousness that ye turn your faces toward east or west, but it is righteousness to believe in God and the Last Day, and the angels, and the Book, and the messengers, to spend of your sustenance -- in spite of your love for it -- for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves, to be steadfast in prayers and practice zakah to fulfill the pledges which ye have made, and to be firm and patient in pain and adversity, and through out all periods of panic. Such are the people of truth, the God fearing" indicates there are dues besides zakah. Al Tirmidhi and others report from Fatimah bint Qais that she (or someone else) asked the Prophet (p) about zakah. He answered, "Indeed there are dues besides zakah on wealth." Then the Prophet recited this verse from sura al Baqarah: "It is not righteousness . . . ." Despite its weakness, al Tirmidhi says this saying is supported and strengthened by the verse. In fact, the verse alone is sufficient evidence, since it makes giving money one of the conditions of righteousness, in addition to prayers and zakah. Al Qurtubi comments, "Even despite the criticism addressed to the saying, its meaning remains correct, because it is implied by the verse itself, which reads' . . . to be steadfast in prayer and practice zakah.' It mentions zakah along with prayers, which means the words at the beginning of the verse '. . . to spend of your sustenance' refer to other payments, not included in the word 'zakah'.

Aks holda, bu oyat ortiqcha takrorga ega bo‘lardi.1

Otherwise, this verse would have unnecessary repetition.1

Hech kim bu oyatda zikr etilgan infoq (sarflash) faqat ixtiyoriy sadaqalarni nazarda tutadi, deb bahslasha olmaydi, chunki bu oyat yahudiylarning rasmiyatchilik va marosimbozlikka bo‘lgan moyilligiga javob sifatida nozil bo‘lgan bo‘lib, haqiqiy solihlikning unsurlarini ko‘rsatish uchun kelgan. Shunday ekan, oyat faqat asosiy unsurlarni sanab o‘tadi, buni oyatda zikr etilgan boshqa unsurlardan ham ko‘rish mumkin: Allohga va oxirat kuniga iymon keltirish, namozni ado etish va zakotni berish, va’dalar hamda shartnomalarga vafo qilish va hokazo.

No one can argue that the spending mentioned in the verse refers merely to voluntary contributions, since the verse was revealed as a reply to the Jewish vogue for formality and ritualism, to show the elements of true righteousness. Thus the verse lists only basic elements, as is obvious from the other elements mentioned in the verse: believing in God and the Last Day, and practicing prayer and zakah, fulfilling pledges and contracts, etc. etc..

Abu 'Ubaid qat'iy ravishda ad-Dahhakning bu oyat bekor qilingan, chunki zakot Qur'ondagi boshqa barcha sadaqalarni bekor qildi, degan da'vosini rad etadi. Abu 'Ubaid shunday izohlaydi: "Bunday juda jasur da'voning na asosi bor, na uni tasdiqlovchi dalil. Xudoning so'zlarini odamlarning da'volari bilan bekor qilib bo'lmaydi. Agar ad-Dahhakning da'vosi to'g'ri bo'lsa, o'sha oyatdagi bir ibora, 'Zakotni ado et', o'sha oyatning o'zidagi boshqa bir iborani, 'rizqingdan infoq qil', bekor qilgan bo'lishi kerak. Bunday narsa mumkin emas!" Bundan tashqari, bu oyat solihlarning xulq-atvori haqida ma'lumot beradi, aqida yoki asosiy e'tiqodga oid ma'lumot beruvchi oyatlar esa bekor qilinishga yo'l qo'ymaydi. Abu 'Ubaid Ibn 'Abbosdan rivoyat qiladi: "Bu oyat Madinada, majburiyatlar, jazolar va boshqa xulq-atvor talablari nozil bo'layotgan paytda nozil bo'lgan."3

Abu 'Ubaid strongly rejects al Dahhak's claim that this verse is annulled because zakah annuls every other sadaqah mentioned in the Qur'an. Abu 'Ubaid comments, "Such a very daring claim has no substance or supporting evidence. The words of God cannot be annulled by people's claims. If al Dahhak's claim were correct, a phrase in the verse, 'Practice zakah,' must have annulled another phrase in the very same verse, 'spend out of your sustenance.' Such a thing is not possible!"2 Moreover the verse gives information about the character of the righteous, and verses which give information relating to creed or basic beliefs are not subject to annulment. Abu 'Ubaid reports from Ibn 'Abbas that "This verse was sent dow in Madinah at the time when obligations, penalties, and other behavioral requirements were being revealed."3

Xudo ulkan mevali bog‘lar, xurmo, don, anor, zaytun va boshqa ne'matlarni insonlar uchun qanday yaratganini tasvirlagach, aytadi: "Ularning mevasidan hosil pishgan vaqtda yeb turinglar, lekin hosil yig‘ilgan kuni unga munosib bo‘lgan haqni ado etinglar. Isrof qilmanglar, chunki Xudo isrof qiluvchilarni sevmaydi"[4]. Bu "munosib haq" zakotdan farq qiladi, deb ta'kidlanadi, quyidagi asoslarga ko‘ra:

After describing the bounty God produces for mankind, including gardens with trelisses, dates, grains, pomegranates, olives, etc. God says "Eat of their fruits in their season, but render the dues that are proper on the day that the harvest is gathered. But waste not by excess, for God loves not the wasters."4 It is argued that this "proper due" is different from zakah on the following grounds:

Oyat makkiy bo'lib, u 'ushr Madina davrida farz qilinishidan ancha oldin nozil bo'lgan.

A. The verse is Makkan and it was sent long time before 'ushr was obligated during the Madinan period.

B. Oyat hosil kuni mevalarga tegishli bo‘lgan haqni berish buyurilmoqda. Bu zakot to‘lash vaqti emas, chunki ʼushr hosil tozalanib va quritilgandan keyin to‘lanadi.

B. The verse orders giving the due that is proper on fruits on the day of harvest. This is not the time of zakah payment, since 'ushr is paid after cleaning and drying of the produce.

C. "Isrof qilmanglar..." oyatidagi yakuniy jumla zakotga tatbiq etilmaydi, chunki zakot Shariat tomonidan belgilangan miqdor bo'lib, u isrof yoki ortiqcha sarflashga yo'l qo'ymaydi.5

C. The concluding sentence in the verse "Waste not by excess . . ." is inapplicable to zakah which is an amount defined by Shari'ah and unsusceptible to extravagance or excess.5

Har qanday da'vo, bu oyatda zikr etilgan haqqning keyinchalik zakot bilan bekor qilingani haqida, dalil bilan tasdiqlanmaydi, chunki bekor qilish (naskh) faqat ehtimol va da'volar bilan isbotlanmaydi. Ibn Hazm shunday deydi: "Biror kishining bekor qilinganligi haqidagi da'vosi faqat Xudo Elchisi (ﷺ) ga bog'langan matn bilan tasdiqlanishi mumkin. Aks holda, har kim istalgan oyat yoki hadisning bekor qilinganini da'vo qilishi mumkin bo'lib qolardi. Biror matnning bekor qilinganini aytish, Xudoning shu matnga bo'ysunish zarurati yo'q, deyish bilan barobar. Bunday hukm qilish faqat Qonun chiqaruvchigagina xosdir."6

Any claim that the proper dues mentioned in this verse were later annulled by zakah cannot be substantiated, because annulment cannot be supported by mere probability and claims. Ibn Hazm adds, "Any person's claim of annulment can only be substantiated by a text linked to the Messenger of God (p). Otherwise, anyone could claim the annulment of any verse or saying. To say any text is annulled is equal to saying that the obedience to this text of God is not needed. This can be done by the Legislator alone."6

Bizda tuyalar va otlarga zakot farz qilinishini bayon qiluvchi bir nechta sahih hadislar bor. Imom al-Buxoriy Abu Hurayradan rivoyat qiladilar: Nabiy ﷺ shunday dedilar: "Haqqi (zakoti) berilmagan tuyalar Qiyamat kuni egasiga, o'zlari hech qachon bo'lmagan darajada kuchli holda kelib, uni tuyoqlari bilan depsaydilar; haqqi berilmagan qo'ylar ham egasi oldiga, o'zlari hech qachon bo'lmagan darajada kuchli holda kelib, uni tuyoqlari bilan depsaydilar va shoxlari bilan urishadilar." Nabiy ﷺ

We have several authentic sayings that describe the prescription of dues on camels and horses. Al Bukhari reports from Abu Hurairah that the Prophet (p) said, "Camels whose proper dues are not given appear on the Day of Resurrection against their owner the strongest they have ever been, trampling him with their hooves , and sheep whose proper dues are not given appear before their owner the strongest they have ever been, trampling him with their hooves and knocking him with their horns." The Prophet (p)

"Uning huquqlaridan biri ularni suvga kelganlarida sog'ib olish [va bu sutni sadaqa qilish]dir."11 Ko'rinishidan, hadisning oxirgi jumlasi tuyalar va qo'ylarni birga qamrab oladi, ayniqsa Muslim va Abu Dovud rivoyat qilgan hadisning boshqa variantida, tuyalar haqidagi gapdan so'ng xuddi shu jumla keladi.12 Bu jumlaning hadisning bir qismi ekani va rivoyachi tomonidan qo'shilmaganligi aniq. Al-Buxoriy oxirgi jumlani alohida, boshqa bobda, hosilning yarmiga ijaraga berish masalasiga ishora qilib rivoyat qilgan.13

adds, "One of their dues is to milk them when they come to water [and to give away that milk]."11 Apparently, the last sentence of the saying covers both camels and sheep, especially since in a version of the saying reported by Muslim and Abu Daud, the same sentence comes just after the talk about camels.12 It is obvious that this sentence is part of the saying and is not added by the narrator. Al Bukhari reports the last sentence alone in reference to sharecropping in another chapter.13

Al-Nasa'iy Jobirdan rivoyat qiladi: "Alloh elchisi ﷺ aytdilar: "Kimki tuya, sigir va qo'y-echkilarga ega bo'lsa-yu, ularning haqini bermasa, Qiyomat kuni u ularning oldida tekis yerda turg'izilади, so'ngra tuyoqli hayvonlar uni oyoqlari bilan depsaydi, shoxli hayvonlar esa shoxlari bilan urib-ezadi. O'sha kuni ularning hech birining shoxi sinmagan yoki kesilmagan bo'lmaydi"". Biz so'radik: "Ey Alloh elchisi, ularning haqi nima?" U zot javob berdilar: "Urg'ochi hayvonni urchitish uchun naslli erkak hayvonni ijaraga berish, chelakni (suv tortish uchun) ijaraga berish..."

Bizda Xuvaylid ibn Amrdan rivoyat qilingan, bu rivoyat mehmonning hostdagi huquqini belgilaydigan to'g'ri hadisdir. Xuvaylid ibn Amr aytadi: Allohning Elchisi ﷺ dedilar: "Kim Allohga va Oxirat kuniga iymon keltirsa, mehmonini hurmat qilsin. Mehmonning huquqi bir kecha-kunduzdir, mehmondorchilik esa uch kundir. Undan ortig'i sadaqadir."(21) Bu shuni ko'rsatadiki, mehmonni hurmat qilish vojibdir, chunki u imonning mohiyatiga bog'liqdir, ayniqsa uch kundan ortig'i sadaqa hisoblanganligi uchun.

We have correct saying that mandate a guest's right on a host from Khuwailid bin 'Amr. The Messenger of God (p) said, "He who believes in God and the Last Day must honor his guest. The guest's right is [to be hosted] one day and one night, and the kindness to the guest is [hosting him] three days. What is above that is a charity."21 This indicates that honoring one's guest is obligatory, since it is related to the essence of faith, especially since what is above three days is considered charity.

Abdulloh ibn Amrning boshqa bir hadisida: "Tanangning sendagi haqqi bor, ko'zingning ham sendagi haqqi bor, mehmonlaringning ham sendagi haqqi bor, xotining ham sendagi haqqi bor", deyilgan.22 Mehmonning haqqi Abu Hurayra rivoyat qilgan boshqa bir hadisda yanada ta'kidlangan: "Qaysi qavm orasiga kelgan har bir mehmon tong otguncha ochiqib qolsa, uning taomi qancha bo'lsa, shuncha olishga haqli bo'ladi, bunda unga gunoh yo'q."23 Miqdod ibn Ma'dikarib rivoyat qiladi: Allohning Elchisi ﷺ dedilar: "Agar bir kishi mehmonni uyiga kiritsa va mehmon tongda ochiqib turgan holda o'rnidan tursa, mehmonga yordam va ko'mak berish har bir musulmonning burchidir, toki mehmon mezbonning ekini va molidan o'sha kechki taomi miqdorida olmaguncha."24 Va yana: "Mehmonning kechki taomi har bir musulmon mezbonning zimmasidagi majburiydir. Kimki uyiga mehmon kelsa-yu, unga taom bermasa, bu uning zimmasida qarz bo'lib qoladi."25 Ibn Hazm aytadi: Muslim 'Uqba ibn 'Omirdan rivoyat qiladi: "Biz so'radik: 'Ey Allohning Elchisi ﷺ, sizlar bizni ba'zi vazifalarga yuborasiz, biz esa ba'zi kishilarning mehmoni bo'lib qolamiz, lekin ular bizga taom bermaydilar, bu haqda nima deysiz?' Allohning Elchisi ﷺ javob berdilar: 'Agar siz biron qavmning uyida tunasangiz va ular sizga mehmonlarga munosib narsani bersalar, qabul qilinglar; agar bermasalar, ularning zimmasidagi mehmon haqqini ulardan oling.'" Ibn Hazm yana qo'shadiki, Buxoriy 'Abdurahmon ibn Abu Bakrdan rivoyat qiladi: "Suffa ahli kambag'al kishilar edi. Nabiy ﷺ dedilar: 'Kimning ikki kishilik taomi bo'lsa, u uchinchisini olib ketsin. Kimning to'rt kishilik taomi bo'lsa, beshinchisini olsin, kimning besh kishilik taomi bo'lsa, oltinchisini olsin', yoki Nabiy ﷺ aytganidek. Shunga ko'ra Abu Bakr uch kishini uyiga olib keldi, Allohning Elchisi ﷺ esa o'n kishini olib keldilar." Bu hadislar musulmon mezbonning molida mehmonga nisbatan kuchli ta'kidlangan haq borligini aniq ko'rsatadi. Agar bu haq berilmasa, butun musulmon jamoasi mehmonga o'z haqini olishda yordam berishga chaqiriladi. Ravshanki, bu haq zakot emas. Mehmon istalgan vaqtda kelishi mumkin, zakot esa muayyan vaqtlarda farz bo'ladi. Ibn Hazm shunday deydi: "Mehmonga taom berish barcha musulmonlarga farzdir, shahar aholisi yoki badaviylar, olim yoki johil bo'lishidan qat'i nazar; bir kecha yaxshilik qilish yuzasidan, uch kun esa mehmondo'stlik yuzasidan. Bundan ortig'i farz emas, ammo tavsiya etiladi. Agar mezbon mehmonga tegishli bu haqni bermasa, mehmon uni zo'rlik bilan yoki sud orqali olish huquqiga ega."

Qur'on qattiq ogohlantiradi ularni, kim boshqalarga yordam berishdan bosh tortadi. Alloh taolo aytadi: "Ana shunday namozxonlarga vayl bo'lsin, ular namozlaridan g'ofildirlar. Ular (ibodatlarini) odamlarga ko'rsatish uchun qiladilar va (kishilarga) mayda-chuyda yordamni ham ravo ko'rmaydilar." Abu Dovud Ibn Mas'uddan rivoyat qiladi: "Payg'ambar ﷺ zamonida qo'shnilarga yordam berish deganda, biz chelak va qozonni (vaqtincha) berib turishni tushunardik."31

The Qur'an severely warns those who do not extend help to others. God says, "So woe to the worshipers who are neglectful of their prayers, those who want but to be seen by people, but refuse to extend even neighborly help."30 Abu Daud reports from Ibn Mas'ud, "We understood extending neighborly help at the time of the Messenger of God (p) to mean lending the bucket and the cooking pot."31

Kichik xizmatlarni bajarish vojibdir, chunki Qur'onda bunday xizmatlarni rad etuvchilarga "voy" deyilgan va ularni namozni tark etish yoki odamlarga ko'rinishni yoqtirish bilan teng qo'yilgan.

Extending these small services is obligatory, because the Qur'an says "woe" to those who refuse to do it, equating it with neglecting prayers or loving to be seen by people.

Bunday qattiq ogohlantirish berilishi mumkin emas, agar bu amal farz bo'lmaganida. Shubhasiz, bunday yordam ko'rsatish zakot tarkibiga kirmaydi, demak, u qo'shimcha majburiyat bo'lishi kerak. Ibn Hazm Ibn Mas'uddan rivoyat qiladi: "'Qo'shni yordami' — odamlar bir-biridan qarz so'raydigan narsalarni, masalan, bolta, qozon va shunga o'xshash narsalarni berishdir."32 U Ibn 'Abbosning "qo'shni yordami"ni "uy-ro'zg'or buyumlarini berish" deb tushuntirganini, boshqa rivoyatda esa "narsalarni berish" deb izohlaganini keltiradi.33 Ibn Hazm shuningdek 'Aliy34 va Umm 'Atiyadan rivoyat qiladi: "Bu odamlar orasida odatda almashiladigan uy-ro'zg'or ishlaridagi yordamdir."35 U yana Ibn 'Umarning "qo'shni yordamidan bosh tortish"ni "mol-mulkdagi haqqini berishdan bosh tortish" deb izohlaganini rivoyat qiladi. Ibn Hazm qo'shadi: "Bu yuqorida zikr qilinganlarga va 'Ikrima, Ibrohim hamda boshqalarning qarashlariga mos keladi. Sahobalardan biror kishi bu masalada ixtilof qilgani ma'lum emas."36

Such a severe warning cannot be given if this action were not obligatory. No doubt, extending such help is not included in zakah, so it must be an added obligation. Ibn Hazm reports from Ibn Mas'ud, "'Extending neighborly help' is giving what people used to borrow from each other, like the axe, the cooking pots, and similar things."32 He reports that Ibn 'Abbas explains "neighborly help" as "Lending household things," and in another version "Lending things."33 Ibn Hazm also reports from 'Ali34 and Umm 'Atiyah, "It is the help in household matters that is usually exchanged by people."35 He also reports that Ibn 'Umar explains refusing to extend neighborly help as "The refusal to give the right due on wealth." Ibn Hazm adds, "This is consistent with what is mentioned earlier and with the views of 'Ikrimah, Ibrahim, and others. It is not known that any of the Companions disagreed on this matter."36

Bir qancha matnlar musulmonlarning yaxshilik qilishda hamkorlik qilishi, birdamlik ko'rsatishi, o'zaro yordam va qo'llab-quvvatlash ko'rsatishi hamda bir-birlariga rahm-shafqatli bo'lishlari zarurligini qat'iy buyuradi. Birodarlik, iymon va din tufayli muhtojlarni ovqat bilan ta'minlashni zimmadagi burch sifatida yuklaydigan matnlar ham bor. Olloh taolo aytadi: "Yaxshilik va taqvo yuzasidan bir-biringizga yordam beringiz, gunoh va dushmanlik yuzasidan bir-biringizga yordam bermangiz".37 U mo'minlarni "o'zaro mehribon" deb ta'riflaydi,38 va Ollohning huzurida mukofotga loyiq bo'lish uchun tutilishi lozim bo'lgan yo'lni tasvirlaydi: "Lekin u dushvor yo'lga kirmadi. Dushvor yo'l nima ekanini sen nimadan bilasan? Bu qulni ozod qilish yoki ochlik kunida yetimga, qarindoshi bo'lgan yetimga yoki tuproqqa yotib qolgan miskinga ovqat berishdir. Keyin esa iymon keltirganlar va bir-birlarini sabr-matonatga hamda bir-birlarini rahm-shafqatga chaqirganlardan bo'lishdir. Ana shular o'ng tomon egalaridir".39 "Qarindoshga haqqini ber, miskinga, yo'lovchiga ham",40 va "Ollohga ibodat qiling, unga hech narsani sherik qilmang, ota-onaga, qarindoshlarga, yetimlarga, muhtojlarga, yaqin qo'shnilarga, uzoq qo'shnilarga, yonboshingizdagi hamrohga, yo'lovchiga va qo'l ostingizdagi narsalarga yaxshilik qiling".44

There are several texts which overwhelmingly dictate that Muslims must cooperate in good doing, solidarity, and mutual help and support, and have mercy among themselves. There are texts that obligate feeding the indigent as a duty implied by brotherhood, faith and religion. God says, "And help ye one another in righteousness and piety, but help ye not one another in sin and rancor."37 He describes the believers as "Compassionate amongst each other,"38 and describes the path that one must follow to deserve reward from God: "But he hath made no haste on the path that is steep (and narrow), and what will explain to thee the path that is steep? It is freeing the bondsman, or giving food on a day of privation, to the orphan with claims of relation, or to the indigent down in the dust. Then will he be of those who believe and enjoin patience (constancy and self restraint), and enjoin deeds of kindness and compassion. Such are the companions of the right hand."39 "And render to the kindred their due rights, and also to those in want and to the wayfarer,"40 and "and to good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer, and what your right hands possess."44

Ibn Hazm al-Andalusiy "al-Muhalla" asarida zakotdan tashqari boshqa moliyaviy majburiyatlar mavjudligini qat'iy qo'llab-quvvatlaydi. U bu fikrini isbotlash uchun Qur'on, Sunnat, sahobalar va tobeinlardan bir qancha dalil va rivoyatlar keltiradi va shunday xulosaga keladi: "Xudo har bir shahardagi boylarni o'sha shahardagi kambag'allarga to'liq g'amxo'rlik qilishga buyurgan. Agar zakot mablag'lari yetarli bo'lmasa va foydalanish mumkin bo'lgan fay' mavjud bo'lmasa, hukumat boylarni kambag'allarga sarflashga majburlashi shart. Ularga oziq-ovqat, qishki va yozgi kiyim-kechak hamda yomg'ir, issiq, quyosh va yo'lovchilarning ko'zidan saqlaydigan turar joy ta'minoti belgilanishi kerak."

In his al Muhalla, Ibn Hazm strongly supports the view that besides zakah, there are other financial dues. He provides several arguments and quotes from the Qur'an, Sunnah, Companions, and Followers, and concludes, "God ordains the rich of each city to take complete care of the poor in that city. If zakah proceeds are not sufficient and there is no available fai' to be used, the government must force the wealthy to spend on the poor. There must be assignments for food, clothes for winter and summer, and shelter that protects them from rain, heat, sunshine, and the eyes of passers-by." His argument goes as follows:

A. Qur'ondan Alloh taolo shunday deydi: "Qarindoshga, miskinga va yo'lda qolganga o'z haqqini ber",48 va "Ota-onaga, qarindoshlarga, yetimlarga, muhtojlarga, yaqin qo'shnilarga, uzoq qo'shnilarga, yoningizdagi hamrohga, yo'lovchiga va o'ng qo'lingiz egallagan narsalarga yaxshilik qiling".50 Demak, Alloh qarindoshlik haqqi bilan birga miskinga va yo'lovchiga ham haqqni belgilaydi, ota-onaga, qarindoshlarga, muhtojlarga, qo'shnilarga va qullarga yaxshilik qilishni buyuradi. Yaxshilik qilish ularning moddiy ehtiyojlarini qondirishni talab qiladi. Bunday g'amxo'rlikdan bosh tortish, shubhasiz, noto'g'ri va gunohdir. Boshqa oyatda Alloh do'zaxda qolishning sababini bayon qiladi: "Sizni do'zaxga nima olib bordi?" Ular aytadilar: "Biz namoz o'quvchilardan bo'lmadik va miskinlarni ovqatlantirmadik".51 Bu yerda Alloh muhtojlarni ovqatlantirishni farz namozlar bilan bir qatorga qo'yadi.

A. From the Qur'an God says, "And render to the kindred their due right, and also to those in want and to the wayfarer,"48 and "And do good to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer, and what your right hands possess."50 Thus God imposes a due to the indigent and the wayfarer along with the right of the kindred, and prescribes good doing to parents, kinsfolk, needy, neighbors, and slaves. Good doing requires taking care of their physical needs. Refusing to take such care is undoubtedly wrong and sinful. In another verse God explains the reason for dwelling in Hell: "What led you into Hellfire? They will say, 'We were not of those who prayed, nor were we of those who fed the indigent'."51 God, here, associates feeding the needy with obligatory prayers.