Orientalistlarning iqtiboslaridan so'ng, zakot haqida musulmon yozuvchilarning bir nechta iqtiboslarini keltiramiz. Muhammad Rashid Rizo Qur'on tafsirida shunday qayd etadi:
After quotations from orientalists, we give a few quotations from Muslim writers about zakah. Muhammad Rashid Rida, in his explanation of the Qur'an notes:
Zakot farz qilishda Islom barcha dinlar va qonunchiliklardan ajralib turadi, buni turli xalqlarga mansub ko'pgina yozuvchilar tan olishgan. Agar musulmonlar o'z dinlarining shu ustunini faqat joriy etishsa, ularning jamiyatlarida hech qachon kambag'al, muhtoj yoki qarzlar bosimidagi kishilar bo'lmas edi.
In imposing zakah, Islam is distinct from all religions and legislations, as confessed by most writers of many origins. If Muslims would only establish this pillar of their religion, no poor or needy or persons under pressure of debts would ever exist in their societies.
Afsuski, ko'p musulmonlar bu farzni e'tiborsiz qoldirmoqda va natijada o'z dinlariga hamda millatlariga zarar yetkazmoqda. Shu sababli ular siyosat va iqtisod sohasida barcha millatlar ichida eng yomon ahvolga tushib qoldilar, hatto o'z mamlakatlari ustidan nazoratni yo'qotib, boshqa millatlarga qaram bo'lib qoldilar, hatto bolalarini o'qitishda ham. Bugungi kunda musulmon bolalari nasroniy missionerlik maktablarida o'qitilmoqda, shu tariqa ular o'z millatlaridan ajralib, chet elliklarga qul bo'lib qolmoqdalar. Agar ulardan: "Nega o'zingiz yuqori darajadagi maktablar ochmaysiz, bolalaringizni missionerlik maktablariga yubormaysiz?" deb so'ralsa, ular: "Bunday qilish uchun moliyaviy imkoniyatimiz yo'q", deb javob beradilar. Aslida esa ularda dinni amalga oshirish uchun g'ayrat, aql va irodа yo'q. Ular o'z ko'zlari bilan boshqa odamlarning maktablar, xayriya va siyosiy tashkilotlarni moliyalashtirish uchun pul sarflayotganini ko'radilar. Shunday ekan, dinini yo'qotib, shu bilan dunyoviy hayotini ham yo'qotgan bu musulmonlarga shuni aytish kerakki, { Allohni unutganlar, Alloh ularni o'zlariga nisbatan ham unutdirib qo'ygan. Mana shular itoatsizlik qiluvchi fosiqlardir }. Musulmon jamiyatlarini isloh qilishga chaqirayotganlar, avvalo dinning va izzat-nafsning qolgan qismlarini saqlab qolishdan boshlashlari shart: zakotni yig'ib, uni Shariat asosida taqsimlaydigan tashkilotlar tuzish orqali. Ular shuni anglashlari kerakki, qullikni ozod qilish uchun ajratilgan ulush, agar qulliкда biron kishi qolmagan bo'lsa, mustamlakachilik zulmi ostida azob chekayotgan odamlarni ozod qilish uchun ishlatilishi kerak. "Alloh yo'lida" ajratilgan ulush esa kofirlarning tajovuzi oldida Islomni saqlaydigan ulug'vor jihod shaklida Islom tizimini qayta tiklash uchun sarflanishi kerak. Agar qurol bilan himoya qilish imkonsiz bo'lsa, Islomga da'vat qilish va uning qadriyatlarini yozma hamda og'zaki so'z bilan himoya qilish uchun mablag' sarflashlari lozim. Biz shuni anglashimiz kerakki, agar barcha yoki musulmonlarning aksariyati zakot beradigan va uni o'z o'rniga sarflaydigan bo'lsa, bu Islomning ulug'vorligini qayta tiklash, musulmon yerlaridan chet elliklar tomonidan o'g'irlangan narsalarni qaytarish va musulmonlarni kofirlarning qulligidan xalos qilish uchun yetarli bo'lar edi. Bu faqat boylarning mol-mulkidan o'ndan bir yoki o'ndan bir qismining to'rtdan bir qismini sarflash orqali amalga oshishi mumkin. Biz o'z ko'zimiz bilan ko'ryapmizki, musulmon yerlarida hukmronlik qilayotган ko'plab odamlar o'z xalqlari va mafkuralari uchun bundan ko'proq sarflaydilar, hatto Rabbilari tomonidan buni qilishga majbur bo'lmasalar ham.7
Unfortunately, many Muslims neglect this obligation, and consequently cause harm to their religion and their nation. So they have become the worst of all nations in political and financial matters to the extent that they even lost control of their own countries and became dependent on other nations, even in educating their children. Muslin children today are educated in Christian missionary schools, whereby they are lost to their nations and become enslaved to foreigners. If they are questioned, "why don't you establish schools yourselves on high levels of performance, instead of sending your children to missionary schools?" they answer, 'We do not have financial resources to do so." In reality, they do not have the zeal, the mind and the will to implement their religion. And they see with their own eyes other people spending to finance schools and charitable and political organizations. Thus vow to these Muslims that have lost their religion and thus have indeed lost their worldly living. God says, "Those who forget God, He makes them forget their own souls, such are the rebellious transgressors."6 Those who call for the reform of Muslim societies are required to start by saving the remnants of religion and dignity, by establishing organizations to collect zakah and distribute it according to Shari'ah. They must realize that the share of freeing slaves must be used to liberate people who suffer from colonialism if there is no one in the bondage of slavery, and that the share "in the way of God" must be used to re-establish the Islamic system through the glorious form of jihad, which preserves Islam before the aggression of disbelievers. They must spend to call for Islam and to defend its values by writing and speaking, if such defense is not viable by weapons. We must realize that if all, or the majority of Muslims perform zakah and spend it according to its proper designation, that would be sufficient to re-establish the glory of Islam, to regain what was stolen from Muslim land by foreigners, and to salvage Muslims from enslavement to unbelievers. This can be done only by spending one-tenth or one-quarter of a tenth from the wealth owned by the rich. We observe with our own eyes that may people who dominate over Muslim lands spend more than that for their own nations and ideologies, without even being obligated by their Lord.7
Shayx Mahmud Shaltut, al-Azhar masjidining sobiq rahbari, Mu'azdan rivoyat qilingan hadisga sharhida shunday deydi. Payg'ambar (s.a.v.) unga: "Ularga xabar ber: Alloh ularning mollarida sadaqa farz qildi, u ularning badavlatlaridan olinib, kambag'allariga qaytariladi", degan edilar.
Shayx Mahmud Shaltut aytadi: "Payg'ambarning bu ko'rsatmasi shuni bildiradiki, Islomdagi zakot shunchaki millatning ortiqcha boyligini o'z ichida qayta taqsimlashdir, chunki u badavlatlardan olinib, kambag'allarga beriladi. Boshqacha aytganda, zakot mol-mulkning bir qismining nazoratini bir qo'ldan ikkinchisiga o'tkazadi: sarmoya kiritib, uni himoya qiladigan qo'ldan, mehnat qilib kurashadigan qo'lga (agar o'sha mehnatning hosili barcha ehtiyojlariga yetarli bo'lmasa), yoki mehnat qila olmaydigan qo'lga, ya'ni kambag'alning qo'liga."8
In his comment on the saying from Mu'adh that the Prophet (p) told him "Inform them that God imposes on them in their wealth a sadaqah, to be taken from the rich among them and rendered to the poor among them." Shaikh Mahmud Shaltut, former head of al Azhar mosque, says, These Prophet's instructions indicate that zakah in Islam is simply a transfer of the excess wealth of the nation within itself, since it is taken from the rich and given to the poor. In other words, zakah only changes control of some fraction of wealth from one hand-- the hand that invests and protect -- to the other hand - the hand that works and struggle (when the yield of that work is not sufficient for all their needs), or to the hand that cannot work, which is the hand of the poor.8
Abu al A'la al Maududi o‘zining "Islomdagi iqtisodiy asoslar: zamonaviy boshqa tizimlar bilan taqqoslash" kitobida zakot o‘rni va ahamiyati haqida so‘z yuritadi:
In his book Economic Foundations in Islam Compared to Other Contemporary Systems, Abu al A'la al Maududi talks about the role and place of zakah:
Aslida Islom boyliknnng jamiyatning bir necha qo'lida to'planib qolishini istamaydi. Omad yoki yaxshi qobiliyat tufayli boylik orttirgan kishilar uni yig'ib qo'ymasligi, balki muhtojlarga, ta'minot topa olmaydigan kishilarga yordam berish uchun uning bir qismini sarflashi lozim. Bu maqsadga erishish uchun Islom ikki yo'l tutadi.
Birinchidan, Islom saxovat, hamkorlik va boshqalarga yordam berishni rag'batlantiradi. Buning uchun barcha ma'naviy undov va diniy turtki vositalaridan foydalanadi, shunda tabiatan mol-mulk yig'ishga moyil bo'lgan odamlar o'z boyliklarining bir qismini ixtiyoriy ravishda berishni xohlashga o'rgatiladi.
Ikkinchidan, Islom boylarga o'z mol-mulkidan aniq belgilangan ulushni to'lashni majbur qiluvchi qonun joriy etadi. Bu to'lov zakotdir. Shuni unutmaslik kerakki, zakot Islom iqtisodiy tizimining juda muhim unsuri bo'lib, Islomning ustunlaridan biri sifatida namozdan keyin turadi. Qur'oni karim esa zakot to'lamasdan turib boylik to'plashga ruxsat berilmasligini ochiq bayon etadi: "Ularning mollaridan sadaqa ol, shunda ularni poklaysan va pokiza qilasan". Zakot so'zining o'zi ham shuni ko'rsatadi: erkaklar va ayollar to'plagan boylik, agar har yili uning 2,5 foizini Alloh roziligi uchun bermasa, u iflos va gunohkor hisoblanadi.
What Islam in fact wants is that wealth must not be concentrated in a few hands in society, that those who acquire wealth because of good fortune or good abilities must not hoard it and must spend at least part of it to help the unfortunate that can not obtain sufficiency of sustenance. In order to achieve this objectives, Islam works through two channels. First, Islam encourages generosity, cooperation, and helping others, by all means of moral encouragement and religious stimulus, so that people, who naturally like to accumulate, would be taught to like giving some of their wealth voluntarily. Second, Islam enacts a law that requires the rich to pay a certain well-defined fraction on their wealth. This payment is zakah. One must not forget that zakah is very important element in the Islamic economic system, it is next to prayer as a pillar of Islam. The Qur'an even explicitly states that hoarding wealth is not permitted without payment of zakah. "Out of their wealth take sadaqah, so thou might purify and sanctify them."9 The word zakah itself indicates that wealth accumulated by men and women is dirty and sinful if it is not purified and sanctified by paying 2.5 percent of it for the sake of God every year.
Shubhasiz, Alloh boy va ehtiyojsizdir, Unga berilgan bu to'lovdan hech narsa Unga kerak emas.
Note: per the rules, "God" should be written as the Uzbek word for God, not "Allah". Corrected translation:
Shubhasiz, Xudo boy va ehtiyojsizdir, Unga berilgan bu to'lovdan hech narsa Unga kerak emas va Unga zarur ham emas.
Undoubtedly God is rich, nothing of this payment given to Him nor does He need it.
Shunday qilib, "Alloh yo'lida" degani kambag'allarning ahvolini yaxshilashga intilish, shuningdek, butun millatga foyda keltiradigan ishlarni boshlash demakdir. Alloh taolo aytadi: "Sadaqalar faqat fakirlar, miskinlar, ularni yig'ishga ishlaydiganlar, qalblari (islomga) yaqinlashtirilganlar, qul va qarzdorlar uchun, Alloh yo'lida va yo'lovchi uchun (berilsin)".10 Shunday ekan, zakot barcha musulmonlar o'rtasida ijtimoiy darajada o'zaro hamkorlik tashkiloti hisoblanadi. U ularning sug'urta kompaniyasi va zaxira fondidir.
Therefore, "the sake of God" means that one seeks to improve the lot of the poor, as well as to initiate activities that benefit the nation as a whole. God says, "Sadaqat are for the poor, and the needy, and those employed to administer the funds, and those whose hearts have been recently reconciled to truth, for those in bondage and in debt, in the cause of God, and for the wayfarer."10 Zakah is thus an organization of mutual cooperation on the social level, among all Muslims. It is their insurance company and their reserve fund.
Bu shunday boylikki, ishsizlarni, qodir bo‘lmaganlarni, kasallarni, yetimlarni va ulardan bevalarni ta’minlaydigan, va eng muhimi, musulmonlarga moddiy kelajaklari haqida tashvishlanmaslikka yordam beradigan muassasadir. Islom o‘rnatgan oddiy tamoyil shuki: agar bugun sen boy bo‘lsang, boshqalarga yordam ber, chunki ertaga kambag‘al bo‘lib qolsang, sen ham yordam olasan. Kambag‘al bo‘lib qolsang nima bo‘lishidan, yoki vafot etsang xotining va bolalaring nima bo‘lishidan, yoki boshingga biror falokat tushsa yoki moliyaviy vositalarsiz safarda adashib qolsang qanday kun ko‘rishingdan tashvishlanishing shart emas. Zakot doim sizni boyitish, qutqarish va bunday baxtsiz hodisalar yoki kutilmagan voqealar haqidagi tashvishingizni yengillashtirish uchun mavjud. Sizga faqat 2 ni to‘lashingiz kerak.5
This is the wealth that guarantees the jobless, the inable, the sick, the orphans, and the widows among them, and above all, it is the institution that helps Muslims not to worry about their material future. The simple principle established by Islam is if you are rich today, help others, for you will receive help if you become poor tomorrow. You need not to worry about what would happen to you if you become poor, or to your wife and children if you die, or how you would manage if an accident befalls you, or if you get lost on a journey without any financial means. Zakah is always there to enrich you, to save you, to relieve your worry about such accidents or mishaps. All you need is to pay 2.5
ularning Olloh tomonidan o‘rnatilgan bu sug‘urta muassasasiga ulushingizning foizini berasiz va o‘zingizni hamda oilangizni kelajakda barcha narsadan xotirjam his qilasiz. Bugun sizga bu ortiqcha boylik kerak emas, shunday ekan, uni rizq-ro‘zga muhtoj bo‘lganlarga nega bermaslik kerak? Sizga yordam kerak bo‘lganda, u ham sizga ko‘rsatiladi.
percent of all your wealth to this insurance institution established by God, and you feel secure about yourself and your family for all the future. You do not need this excess wealth today, so why not give it to those who need it for sustenance, and when you need help, it will be extended to you.
Shunday qilib, islomiy yo‘l bilan kapitalistik yo‘l o‘rtasidagi farq yanada aniqroq bo‘ladi.
Thus the contrast becomes clearer between the Islamic way and the capitalist way.
Kapitalistlar odamlarni boylik to'plashga va unga foiz yig'ishga da'vat etadilar, shunda siz boshqa odamlarning boyligiga ko'proq ega bo'lasiz. Bu din tabiatiga mos emas. Islom buyuradiki, agar boylik qo'lingizda to'planib qolsa, u Islom belgilagan taqsimlash yo'llari orqali oqishi kerak, shunda atrofingizda hayot gullab-yashnaydi.
Capitalists urge people to accumulate wealth and to collect interest on it, so that you acquire more of other people's wealth. This is not consistent with the nature of this religion. Islam ordains that if wealth happens to accumulate in your hands, it must flow through the channels of distribution provided by Islam, so that life flourishes around you.
Kapitalizmda boylik aylanishi cheklangan, Islom tizimida esa erkin. Kapitalizmda jamiyat boyligi umumiy fonddan biror narsa olish uchun avvalo ma'lum miqdorda boylikka ega bo'lish kerak, Islomda esa ortiqcha boyligingiz bo'lsa, uning bir qismini jamiyatga berishingiz kerak, muhtoj bo'lganlar esa kelib, uni umumiy fonddan olishadi. Ikki tizim mohiyati va yondashuvi jihatidan farq qiladi va bir joyda birga mavjud bo'la olmaydi.11
Wealth circulation is restricted in capitalism, while it is free in the Islamic system. In capitalism, you must have some wealth to acquire anything from the common pool of wealth, while in Islam, if you have excess wealth, you must give a fraction to society, and those who need it will come and take it from the common pool. The two systems are different in both nature and approach and cannot co-exist in one place.11
Abu al-Hasan al-Nadviy o'zining "To'rt ustun" kitobida zakotning asosiy xususiyati uning imonga asoslanishi va Xudoning roziligini topish uchun ado etilishi ekanini tushuntiradi. Bu xususiyat boshqa hech qanday soliqda mavjud emas. U zakotning ikkinchi muhim xususiyatiga o'tadi:
Abu al Hasan al Nadwi, in his book The Four Pillars, explains that the principal feature of zakah is that it is based on faith and is performed for the sake of pleasing God. This does not exist in any other tax. He goes on to the second essential characteristic of zakah:
Zakotning boshqa soliqlar va podsholar, diktatorlar, hatto bugungi respublika va xalq hukumatlari tomonidan joriy etilgan moliyaviy majburiyatlardan farqli bo'lgan ikkinchi o'ziga xos xususiyati shundaki, u boshidan oxirigacha usuli, maqsadlari va natijalari jihatidan ulardan ajralib turadi. Bu xususiyat Payg'ambar ﷺ ning: "...ularning boylaridan olinib, ularning kambag'allariga beriladi", degan so'zlarida ifodalangan qonuniy mavqedir. Shunday qilib, zakot Shariatda belgilangan boylardan olinadi va Qur'onda Alloh taolo belgilagan toifalarga taqsimlanadi. Bu toifalarni hech bir kishi yoki guruh o'z ixtiyoriga ko'ra belgilay olmaydi. Bundan tashqari, zakotni yig'ilgan o'sha yerdagi kambag'al va muhtojlarga sarflash doimo afzal hisoblanadi. Zakotning umumiy amaliyoti shunday bo'lgan, hatto Islom ta'limotiga mayda-chuydasigacha qat'iy amal qilmagan va siyosat hamda boshqaruvda islomiy ideallarni to'liq amalga oshira olmagan hukumatlar ham shunday qilgan. Bunday hukumatlar ostida ham kambag'al va muhtojlar o'z huquqlaridan mahrum etilmagan, islom qonunlari bekor qilinmagan.12
The second distinguished characteristic of zakah, in contrast with other taxes and financial charges imposed by kings, dictators, or even republics and people's governments today, which makes zakah different from them from beginning to end in method, objectives, and effects, is the legislative position given it by the Prophet (p) in his statement, ". . . to be taken from the rich among them and rendered to the poor among them ". Thus, zakah is collected from the rich, as defined in Shari'ah, and distributed to categories determined by God in the Qur'an, which are not left to any man or group of people to decide. Moreover, it is always preferred that zakah be spent on the poor and needy in the same land it is collected from. This was the general practice of zakah even by governments that did not strictly follow the teachings of Islam in minute detail and did not realize the Islamic ideals in politics and government. Even under these governments, the poor and needy were not deprived of their rights, and Islamic law was not abolished.12
Bu bugungi hukumatlar tomonidan joriy etilgan soliq va yig'imlardan juda farq qiladi. Ko'p hollarda soliqlar kambag'al va o'rta sinf vakillaridan olinib, boshliqlarga, boylarga va hokimiyat egalariga beriladi. Ular dehqonlar, mehnatkashlar, kichik hunarmandlar va kichik tadbirkorlarning terlaridan olinadi; ular kechayu kunduz mehnat qilib, bu soliqlarni tashrif buyurgan boshliqlarni kutib olishga, marosimlarga, va "Ming bir kecha" afsonalarida tasvirlangan dabdabali bayramlardagi ovqat va ichimliklarga sarflanadi. Shuningdek, bu mablag'lar mamlakatning boshqa davlatlardagi elchixonalari tomonidan erkin sarflanadi va xalqning qoni hamda boyliklarini sarflaydigan hukumat targ'ibotiga ishlatiladi. Hukumatni maqtovchi maqolalar yozish uchun xorijiy jurnalistlarga ham to'lovlar beriladi. Buni demokratik, kommunistik, kapitalistik yoki sotsialistik bo'lishidan qat'i nazar, barcha turdagi hukumatlar qiladi. Bunday soliqlarni eng haqqoniy ta'riflash mumkin bo'lgan ibora: "ulardagi kambag'allardan olinib, boylarga beriladi".
Alloh taolo boylarga kambag'allarga yordam berish uchun farz qilgan zakot esa butun millat uchun mehr-shafqat va marhamatdir, bu Allohdan kelgan ne'matdir, boshqa barcha soliqlarga o'xshamaydi. Agar uni soliq deb atash kerak bo'lsa, bu eng kam og'ir va eng foydali soliqdir.13
This is very different from taxes and fees imposed by governments today. In most cases, taxes are collected from the poor and middle class and rendered to the chiefs, the rich, and the powerful. They are taken from the sweat of farmers, laborers, small craftsmen, and small businessmen, who work hard day and night, on their jobs and spent for visiting chieftains, ceremonies, and food and drink for celebrations lavish as those described in the One Thousand and One Arabian Nights legends. They are also spent freely by embassies of the country in other countries, and on propaganda for the government that exhausts the blood and resources of people. Proceeds are paid also to foreign journalists to write articles praising the government, something done by all kinds of governments, whether democratic, communist, capitalist or socialist. The most truthful description of these taxes is "collected from the poor among them and given to the rich." Zakah, which is imposed by God on the rich to help the poor, is a form of kindness and mercy to the whole nation, a bounty from God incomparable to all other taxes. It is a tax, if one must-use the term, that is least burden some and most beneficial.13
Endi bu tadqiqotni fikr yurituvchi erkaklar va ayollarga, moliya va soliq qonunchiligi mutaxassislariga taqdim etish navbati menga keldi, toki ular Islom zakotni qonunlashtirishda zamonaviy moliya va soliq tizimlaridan qanchalik oldinda ekanligini bilsinlar. Zakot adolat tamoyillariga asoslanadi, eng olijanob maqsadlarni ko‘zlaydi va eng mustahkam bog‘lanishlar bilan qo‘llab-quvvatlanadi. Umid qilamizki, bu mutafakkirlar va huquqshunoslar musulmon xalqining e’tiqodlariga rioya qilishlari kerakligini anglab yetadilar, qachonki ular qonunlar chiqarar ekanlar va barcha musulmon davlatlarida zakotni qonun orqali joriy etar ekanlar.
It is my turn to present this study to men and women of thinking, to experts of financial legislation and taxation, so they can know just how much Islam preceded modern financial and tax systems in legislating this zakah, based on principles of justice, that aims at the noblest objectives, and that is supported by the strongest bonds, hoping these thinkers and people of law may realize that they must observe the beliefs of this Muslim nation when they enact laws and establish zakah by law in all Muslim countries.
Men ushbu tadqiqotni ijtimoiy sug‘urta sohasidagi mutaxassislarga taqdim etaman, toki ular zakot insoniyat tarixidagi birinchi tashkil etilgan ijtimoiy ta’minot tizimi ekanligini tan olsinlar, davlatning ijtimoiy ta’minot sohasidagi faoliyati tarixi G‘arbiy Yevropada so‘nggi bir necha asrda emas, balki Qur’on nozil bo‘lgan VII asrda boshlanganini anglab yetsinlar. Ular ijtimoiy ta’minot va sug‘urta zamonaviy ixtirolar emasligini, balki Islomning asl tizimining bir qismi ekanligini, bu tizim musulmonlarga ham, musulmon bo‘lmaganlarga ham taqdim etilganini tushunishlari lozim.
I present this study to specialists in social insurance so they may recognize that zakah is the first organized system of welfare in the history of mankind, that the history of governmental action in social welfare started in the seventh century with the revelation of the Qur'an, and not in Western Europe in the past few centuries. They must realize that social welfare and insurance are not contemporary inventions, but part of the original Islamic system, provided to Muslims and non-Muslims alike.
Men ushbu tadqiqotni musulmon mamlakatlaridagi zamonaviy ziyolilarga taqdim etaman, ularning ismlari va yuzlari musulmon va arabcha, ammo yuraklari va ongi Yevropa, Amerika, Rossiya yoki Xitoyniki bo'lib qolgan. Shunda ular Islom faqat ibodat burchagida yashaydigan zohidlik dini emas, balki din va davlat, tizim va e'tiqod ekanini, bilimni ham, amalni ham, o'zaro kelishuvni ham, faol hayotni ham, erkinlik va adolatni ham, huquq va majburiyatlarni ham o'z ichiga olganini anglab yetishlari mumkin. Bularning barchasi eng adolatli shaklda zakot tizimida namoyon bo'ladi.
I present this study to the contemporary intelligentsia in Muslim countries who have Muslim and Arab names and faces, but European, American, Russian , or Chinese hearts and minds, so they may realize that Islam is not a religion of asceticism that lives in the corner of worship alone, but a religion and a state, a system and a faith, encompassing knowledge and action, mediation and active life, freedom and justice, rights and obligations. All these are most justly manifested in the system of zakah.
Ushbu tadqiqotimni barcha musulmonlarga va ularning zamonaviy hukumatlariga taqdim etaman, toki ular Islom huquqi va tizimiga, ayniqsa zakotga oid o‘z pozitsiyalarini qayta ko‘rib chiqsinlar, imperialistik kuchlar hayotimizga yuklagan ziddiyatlarni bartaraf etsinlar va jamiyatlarini madaniy va qonunchilik mustamlakachiligining ta’siridan xalos qilsinlar, shu bilan birga, yerlarini harbiy mustamlakachilikdan tozalab, Islomni huquq va qonunchilik manbai sifatida qabul qilishga qaytsinlar.
I present this study to all Muslim people and their contemporary governments, so they can revise their positions of the Islamic law and system, especially zakah, in order to remove the contradictions imposed on our lives by the empirialistic powers, and rid their societies of the effect of cultural and legislative colonialism, after they cleanse their lands from military colonialism and return to Islam as a source of law and legislation.
Nihoyat, ushbu tadqiqotni islom huquqshunosligi va islom madaniyati bilan qiziquvchilarga, o‘z jamiyatlarida islom tizimini joriy etishga da’vat qilayotganlarga taqdim etaman. Umid qilamanki, ular bu asarda Qur’on va Sunnat nuri ostida olib borilgan qiyosiy tadqiqotni topadilar, bu esa ularning imonini mustahkamlaydi: bu din so‘zde “zamonaviylik” deb atalgan hujumlarga bardosh bera oladi va hozirgi hayot ehtiyojlariga javob bera oladi. Islom yana jamiyatlarni yetakchilik qilishi, ularning ishlarini haqiqat, ezgulik va adolat sari yo‘naltirishi mumkin, uning har zamon va har makonga mos, doimo boy va serhosil Shariati asosida. Bizning da’vatimizning yakuni esa doimo shu bo‘ladi: “Olamlarning Parvardigori bo‘lgan Allohga hamdlar bo‘lsin.”
Lastly, I present this study to those who are concerned with Islamic jurisprudence and Islamic culture, those who call for implementing the Islamic system in their societies, hoping that they find in it a comparative study in the light of Qur'an and Sunnah which strengthens their faith that this religion can endure the onslaught of so-called "modernism" and can respond to the needs of contemporary life. Islam can again lead societies and direct their affairs toward truth, goodness, and justice under its ever rich and fertile Shari'ah, that is suitable to all ages and lands. And the close of our call will always be "praise be to God, the Cherisher and Sustainer of the worlds."