Bu bahsli masalalarda to‘g‘ri xulosaga kelish uchun ilmiy o‘rganish talab etiladi.
These areas of dispute require study in order to discover the correct position.
A. Huquqi faqirlarning ekin hosili yig'im-terim vaqtida bo'lgan haqi birinchi jildning uchinchi qismida o'rganilgan edi va shunday xulosaga kelingan ediki, bu haq Makka oyatida zikr qilinganiga qaramay, aslida Ushr, ya'ni zakotning o'zidir. Makka oyatidagi dastlabki hukm umumiy majburiyatni e'lon qiladi, uning tafsilotlari esa keyinroq Madinada keladi.
A. The right of the poor to agricultural produce at the time of harvest was studied in part three of volume one, and it was concluded that this right, though mentioned in a Makkan verse, is in fact the Ushr, which is zakah itself. The early ordinance in the Makkan verse proclaims the general obligation, whose details come later in Madinah.
B. Mehmon huquqiga kelsak, matnlardan ayon bo'ladiki, bu shu yerda tanish birortasi yo'q joyda sayohat qilayotgan begona mehmonni anglatadi. Bu deyarli yo'lovchi (ibn-sabil) bilan bir xil bo'lib, Ibn 'Abbos va bir qancha tobe'inlar hatto yo'lovchini mehmon deb izohlaganlar.8 Hadislarda aniq aytilganki, mehmonning huquqi unga taom va boshpana berishdir.
B. As for the right of the guest, it is apparent from the texts that this means the stranger guest traveling in an area where he knows nobody. This is almost the same as the wayfarer, that Ibn 'Abbas and several Followers even explain that the wayfarer is the guest.8 The sayings explicity state that the guest's right is to be offered food and shelter.
Bu, aslida zakotdan farq qiladi.
This is indeed different from zakah.
C. Yordam berib qo‘shnilik haqini ado etish, albatta, farz bo‘lib, uni rad etish ogohlantirishga va malomatga sabab bo‘ladi. Bu haq zakotdan boshqadir.
C. Extending neighborly help is undoubtedly obligated and its refusal is a cause for woe and severs censure. This due is also different from zakah.
D. Fakirlarning boylar molidan ta'minlanish huquqiga kelsak, bu masala Shariatda shunchalik mashhurki, bu haqdagi oyatlar yoki hadislarni keltirishga hojat yo'q.
D. As for the right of the poor to be taken care of from the wealth of the rich, it is a matter so well-known in Shari'ah that the verses or sayings about it need not be quoted.
Biroq, olimlar odatda "Yaxshilik — bu yuzlaringizni sharq va g'arb tomonga burishingiz emas..." degan oyatga alohida e'tibor berishadi.
However, scholars usually give special attention to the verse "It is not righteousness . .
"va u xulosa qilgan so'zga, "Zakotdan tashqari mollarda ham haqlar bor", chunki bu ikki matn bu qoidani belgilashda juda aniq va to'g'ridan-to'g'ri. U Islomning asosiy poydevorlaridan va uning tizimining o'zidan bevosita kelib chiqadi."
." and to the saying, "There are on wealth rights besides zakah" because these two texts are extremely explicit and to the point in laying down this principle. It is directly derived from the basic foundations of Islam and from the very nature of its system.
Islom tizimining asosiy xususiyatlari — o‘zaro birdamlik, hamkorlik, g‘amxo‘rlik va rahmdillikdir.
Mutual solidarity, cooperation, care, and mercy are basic features of the Islamic system.
Ular barchasi kuchlilar kuchsizlarga yordam berishi va boylar kambag'allarga g'amxo'rlik qilishi kerakligini bildiradi.
They all implicate that the strong must help the weak and the rich must care for the poor.
Ushbu farzni e'tiborsiz qoldirish ushbu dinning va uning ta'limotlarining asosiy chetga og'ishi hisoblanadi.
Neglecting this obligation amounts to basic deviation from this religion and its teachings.
Tamim qabilasidan bir kishi bir safar Payg'ambar ﷺ huzuriga kelib dedi: "Ey Allohning Elchisi, men ko'p mol-dunyoga egaman, katta oilam bor va o'zimni yaxshi o'rnatganman. Ayting-chi, qanday sarflashim kerak va nima qilishim lozim?" Payg'ambar ﷺ
A man from the tribe of Tamim once came to the Prophet (p) and said, "O Messenger of God, I am a man with plenty of wealth, big family, and I am well-established. Tell me, how should I spend, and what should I do?" The Prophet (p)
"Zakotingizni to'lang, chunki u sizni poklaydigan tozalovchidir. Qarindoshlaringizga yordam bering, va so'raganning, qo'shnining va muhtojning haqini biling hamda ado eting", dedi (u).9 Payg'ambar ﷺ zakotdan tashqari qarindoshlar, so'rab keluvchi, qo'shni va muhtojlarning haqqini belgiladi. Bu esa quyidagi oyatga muvofiqdir: "Qarindoshga uning haqini ber, shuningdek, muhtojga va yo'lovchiga ham." Shuningdek, u ﷺ shunday degan: "So'ragan kishining haqi bor, hatto u qo'chqorda kelgan bo'lsa ham."10
said, "Pay your zakah, for it is a purifier that cleanses you. Extend aid to your kindred, and know and fulfill the right of he who asks, the neighbor, and the indigent."9 The Messenger (p) established a right to the kindred, he who asks, the neighbor, and the indigent, over and above zakah, which is consistent with the verse, "And give the kindred his right: so also the indigent and the wayfarer," and the saying, "He who asks has a right, even if he happens to come riding on a mare."10
Xudoning Elchisi (p) aytadilar: "Kim boshqalarga rahm qilmasa, unga Xudo ham rahm qilmaydi"11 va "Bir-biringizga rahm-shafqatli bo'lmaguningizcha mo'min bo'la olmaysiz." Ular: "Ey Xudoning Elchisi, biz hammamiz rahmdilmiz", dedilar. U zot javob berdilar: "Bu biror kishining o'z do'stiga bo'lgan rahmi emas, balki barcha odamlarga bo'lgan rahmdir."12
The Messenger of God (p) says, 'He who shows no mercy to others, God will show him no mercy,"11 and "You shall not become believers until you have mutual mercy among yourselves." They said, "O Messenger of God, we all have mercy." He replied, "It is not the mercy of one toward his companion, but mercy to all people."12
Bu o'zaro hamkorlik, birdamlik, saxiylik va rahm-shafqatga erishishning eng kam talabi shundan iboratki, jamiyatda hech kim e'tiborsiz qoldirilmasin, ya'ni oziq-ovqat, kiyim-kechak, boshpana, tibbiy yordam va zarur ta'lim kabi kerakli darajadagi turmush ta'minotidan mahrum qolmasin. Agar zakot va boshqa davlat mablag'lari bu ehtiyojlarning barchasini qoplashga yetarli bo'lsa, bu yaxshi; ammo yetarli bo'lmasa, boylarning — jamoa bo'lib — kambag'allarga g'amxo'rlik qilishi aniq belgilangan majburiyatdir. Agar bu amalga oshirilmasa, jamiyatdagi barcha boy kishilar gunohkor hisoblanadi, faqat ulardan bir qismi boshqalar nomidan bu talabni bajargan bo'lsa, bundan mustasno. Islom davlati barcha kambag'allarni qo'llab-quvvatlash uchun boylardan zarur to'lovlarni undirishga aralashishi kerak. Bu qoida Islom dini tomonidan o'n to'rt asr oldin belgilangan bo'lib, G'arbiy Yevropa bunday "progressiv" g'oyalarga ko'z ochishidan ancha oldin edi.
The least that must be done to realize this mutual cooperation, solidarity, benevolence, and mercy is to see to it that no person in society is left out in the cold, without provision for an adequate level of living including food, clothing, shelter, medical care, and necessary education. If the proceeds of zakah and other government resources are sufficient to cover all these needs it is well and good, but if they are not, it is an ascertained obligation on the rich-- collectively-- to take care of the poor. If this is not done, all rich individuals in the society are considered sinful unless at least some of them fulfill this requirement on behalf of the others. The Islamic government must intervene and collect necessary dues from the rich in order to support all the poor. This was established by the religion of Islam fourteen centuries ago, long before Western Europe opened its eyes to such "progressive" ideas.