Hamd Xudoga bo'lsin, Xudoning elchisiga, uning oilasiga, sahobalariga va uning hidoyatiga ergashganlarga salavot va salom bo'lsin. Islomning besh rukni ichida zakot ijtimoiy-moliyaviy rukndir. Tavhid (Xudoning yagonaligiga ishonish) va namozni ado etish bilan birga zakotni ado etish orqali inson musulmon bo'ladi. Musulmonlar jamoasining a'zosi sifatida u musulmonlarning birodarligi va sadoqatiga loyiqdir, bu haqda Qur'onning quyidagi oyati dalolat qiladi: {Agar ular tavba qilsalar, namozni to'kis ado etsalar va zakot bersalar, ular sizning din birodarlaringizdir}.

Praise be to God and prayer and peace on the messenger of God, his family, his companions, and those who follow his guidance. Out of the five pillars of Islam, Zakah is the socio-financial one. By performing zakah along with tawhid (belief in the oneness of God) and establishing prayers a person becomes Muslim. As a member of the Muslim community he or she deserves the brotherhood and allegiance of Muslims, as indicated by the Qur'anic verse "but if they repent, establish prayers, and practice zakah they are your brethren in faith".

Garchi zakot ko'pincha namoz kabi ibodat turlari bilan birga zikr etilsa-da, aslida u Islam ijtimoiy-moliyaviy tizimining bir qismidir. Shu sababli u doimo "Islam jamiyatining moliyaviy va siyosiy masalalari" bo'limi ostida o'rganiladi. Shuning uchun musulmon olimlarining zakotning tafsilotlarini barcha jihatdan tahlil qilishga intilishi ajablanarli emas.

Even though zakah is usually mentioned with the methods of worship of Islam, such as prayer, it is in fact a part of the socio-financial system of Islam. For that reason it is always studied under the heading of Financial and Political Issues of the Islamic Society. Therefore, it is no wonder that Muslim scholars are eager to analyze the details of zakah from all angles.

Qur'on sharhlovchilari zakot haqidagi oyatlarni, jumladan Al-Baqara surasining 267-oyatini, Al-An'om surasining 242-oyatini, At-Tavba surasining 34, 60 va 103-oyatlarini hamda boshqa bir qancha oyatlarni o'rganib, tushuntiradilar. Sharhlovchilar orasida ahkom (Qur'on hukmlari) bilan maxsus shug'ullanganlar, jumladan Abu Bakr ar-Roziy, al-Jassos, Abu Bakr ibn al-Arabiy va Abu Abdulloh al-Qurtubiy zakot oyatlarini tushuntirishga batafsil hissa qo'shganlar.

Commentators on the Qur'an study and explain the verses about zakah including verse 267 in Sura al Baqarah, verse 242 in Sura al 'An'am, verses 34, 60, and 103 in Sura al Tawbah, and several other verses, Among commentators, those who specialize in ahkam (Injunctions of the Qur'an) such as Abu Bakr al Razi, al Jassas Abu Bakr bin al 'Arabi, and Abu 'Abdullah al Qurtubi, have detail contributions to the explanation of the verses of zakah.

Hadis olimlari Payg'ambarimizning zakot bilan bog'liq hadislarini o'rganadilar. Sunnat kitoblarining barchasida, ayniqsa fiqh boblariga ko'ra tartiblangan kitoblarda zakot bobini topish mumkin, xususan Muvatta' Molik, Sahih al-Buxoriy, Sahih Muslim, Jome' at-Tirmiziy, Sunan an-Nasoiy, Sunan Abu Dovud va Sunan Ibn Moja kitoblarida. Faqat Sahih al-Buxoriyning o'zida zakot bobi Muhammad ﷺ ga nisbat berilgan 172 ta hadisni o'z ichiga oladi. Muslim ulardan barchasida u bilan birgalikda rivoyat qilgan. Shuningdek, bu bobda sahobalar va tobeinlarning 20 ta so'zi ham keltirilgan.

Scholars of hadith study the traditions of the Prophet that deal with zakah. You will find a chapter on zakah in all books of Sunnah, especially those sorted according to articles of fiqh such as Muwatta' Malik, Sahih al Bukhari, Sahih Muslim. Jami 'al Tirmidhi, Sunnan al Nasa'i, Sunnan abi Dawud, and Sunan Ibn Majah. In Sahih al Bukhari alone, the chapter of zakah contains 172 sayings attributed to the Prophet Muhammad (P) Muslim agreed with him on All but of the Prophet's sayings. In aslo contains 20 sayings of the companions and the followers.

Fiqh olimlari o‘z kitoblarida zakotni Islomdagi ikkinchi asosiy ibodat sifatida o‘rganadilar. U odatda namozdan keyin, Qur'on va Sunnatda uchraydigan tartibga mos ravishda keltiriladi.

Jurists study zakah in their books as the second major worship in Islam. It is usually listed right after prayers, in line with the sequence found in Qur'an and Sunnah.

Islomning moliyaviy va ma'muriy masalalari bilan shug'ullanuvchi olimlar zakotga uning ijtimoiy-moliyaviy tizimining bir qismi sifatida qaraydilar. Shu sababli zakot haqidagi masalalarni Abu Yusufning "Al-Xaroj" asarida, Yahyo ibn Odamning "Al-Xaroj" asarida, Abu Ubaydning "Al-Amvol" asarida, Mavardiyning (shofe'iy mazhabi) "Al-Ahkom as-sultoniyya" asarida, Abu Ya'laning (hanbaliy mazhabi) "Al-Ahkom as-sultoniyya" asarida va Ibn Taymiyyaning "As-Siyosat ash-shar'iyya" asarida uchratamiz.

1. Islamning bu muhim aqidasi qayta ko‘rib chiqilishi, bir jildda jamlanishi va zamonaviy uslubda taqdim etilishi zarur. Qadimgi davr mualliflari o‘z zamonlari uchun, o‘z uslublarida yozganlar. Har bir davrning o‘ziga xos uslubi bor, Qur’onda aytilganidek: "Biz har bir payg‘ambarni faqat o‘z qavmining tilida, ularga bayon qilib berish uchun yubordik".

1. This important tenet of Islam needs to be re-examined, combined in one volume and represented in a contemporary style. The authors of old times wrote for their own ages with their own styles. Each era has its own style, as the Qur'an says, "we sent not an apostle except to teach in the language of his own people in order to make things clear to them".

Islom iqtisodiyotida hozirgi davrda o'rganishga arziydigan ikkita asosiy mavzu bor, chunki ular zamonaviy hayotga bevosita taalluqlidir. Birinchisi — Islomning farz qilingan majburiyati va ustunlaridan biri. Ikkinchisi — taqiqlangan ish, katta gunoh. Birinchi mavzu zakot, ikkinchisi esa riboy (foiz) hisoblanadi.

There are two main subject in Islamic economics that deserve to be studied in this time because of their relevance. One is an essential obligation or a pillar of Islam. The other is a prohibition, a major sin. The first subject is zakah, the second riba (interest).

Musulmonlar orasida birinchisining vojibligi va boshqasining harom qilinganligi haqida hech qanday ixtilof yo‘q, chunki bu vojiblikni yoki bu harom qilinishni inkor etish kufrga kirishni anglatadi.

There is no disagreement among Muslims about the obligatory nature of the first, nor the prohibition of the other, for denying this obligation or that prohibition amounts to apostating.

Biroq riba masalasi olimlarning zakot masalasiga qaraganda ko'proq e'tiborini tortgan. Abul A'lo al-Mavdudiy, Muhammad Abdulloh Daroz, 'Iso 'Abdu, Muhammad Abu Zahra, Muhammad Abdulloh al-'Arabiy, Muhammad Abu Sa'ud, Muhammad Boqir as-Sadr va Muhammad 'Uzayr kabi buyuk olimlar riba haqida kitoblar, risolalar va maqolalar yozganlar, bunda ular sof islomiy nuqtai nazardan yoki pul va hayot haqidagi g'arb kapitalistik qarashi ta'sirida turib yozganlar. Bu masalada yanada qat'iy va kengroq tadqiqotlar uchun imkoniyat doim bor bo'lsa-da, ushbu masala bo'yicha yetarli miqdorda tadqiqotlar paydo bo'lganini ko'rish mumkin.

However, the issue of riba received more attention of scholars than the issue of zakah. Great scholars such as Abu A'la al Mawdudi,4 Muhammad Abdullah Draz5 'Isa 'Abdu, Muhammad Abu Zahrah7, Muhammad Abdullah al 'Arabi8, Muhammad Abu Sa'ud9, Muhammad Baqir al Sadr10, and Muhammad 'Uzair11, have written books, papers, and articles on riba, whether from a pure Islamic point of view or from a position influenced by the Western capitalistic stance on money and life. In spite of the fact that there is always room for more rigorous and more extensive research, one can note that a reasonable amount of research has emerged on this issue.

2. Musulmon huquqshunoslari zakotning ko'plab tafsilotlarida turlicha fikrda. Har biri o'z fikri va dalillariga ega, ularning talqinlari orasida ba'zan ziddiyatlar uchraydi, bu esa ko'pchilik odamlarni qaysi fikrni tanlashni bilmay, chalkashlik va noaniqlikka duchor qiladi.

2. Muslim jurists differ on many details of zakah. Each has his own opinion and arguments, and there are sometimes contradictions among their interpretations, which leaves the majority of people in chaos and confusion about what opinion to choose.

Bu talqinlar, fikrlar va dalillarni qayta ko‘rib chiqish, ularni ma’lum darajada xolislik bilan muhokama qilish, Xudodan nozil bo‘lgan mezonlar nuqtai nazaridan tekshirish va ulardan qaysi biri eng munosib ekanini ko‘rsatish zarurati juda katta.

There is a great need to review these interpretations, opinions, and arguments, to discuss them with certain degree of neutrality, to examine them in the light of the criteria descending from God, and to show which among them is the most worthy.

Bu ehtiyojga marhum Shayx Mahmud Shaltut o'zining "Islom: aqida va shariat" kitobida, "Zakot — dinning asosiy ustunlaridan biri" sarlavhasi ostida ishora qilgan.

To this need the late Shiekh Mahmud Shaltut referred' in his book Islam, Doctrine and Law12, saying under the title "Zakah, A Principal Religious Pillar".

Men bu fikrlar nazariy farqlar tafakkur tirikligi va bunday farqlarni o'z ichiga olgan tizimning moslashuvchanligidan dalolat berishiga ishonsam-da, fiqh va ahkom kitoblarida ochib berilganidek, zakot majburiyatini qo'llash borasida mazhablar o'rtasidagi farqlar doirasini ko'rganimda ichim xotirjam bo'lmaydi. Odatda namoz bilan bog'liq bo'lgan bu zakot majburiyati, namoz kabi, keng ommaga bir xil tushunilishi kerak. Namozda farqlarga unchalik joy qolmaydi: kunduzi va kechasi besh vaqt. Namozdan farqli o'laroq, zakot miqdori, undan ozod qilinadigan narsalar va zakot solinadigan mol turlari borasida ham olimlar orasida farqlar mavjudligini ko'ramiz. Bu farqlar musulmonlar umuman olganda Islomning zakot majburiyatini amalga oshirishlari uchun jiddiy oqibatlarga ega. Masalan, ba'zi olimlar bolalar va aqli noqis kishilarning molini zakotga tortiladigan deb hisoblaydilar, boshqalari esa bunday hisoblamaydilar. Ba'zilar barcha qishloq xo'jaligi mahsulotlarini zakotga tortiladigan deb biladilar, boshqalari esa zakotni faqat ma'lum turlar bilan cheklaydilar. Ba'zilar qarzlarni zakotga tortiladigan deb hisoblaydilar, boshqalari esa unday emas. Tijorat mollari va ayollarning zeb-ziynatlari borasida ham shunga o'xshash farqlar mavjud. Ba'zilar zakotga tortilishi uchun ma'lum eng kam miqdor (nisob) talab qiladilar, ba'zilar esa talab qilmaydilar va hokazo. Zakotni sarflash borasida ham xuddi shunday farqlar mavjud. Marhum Shaltut mazhablar o'rtasidagi ushbu farqlarni qayta ko'rib chiqishga chaqirgan edi, chunki u bu farqlar mazkur majburiyatning mohiyatiga putur yetkazishidan xavotirda edi. Bunday qayta ko'rib chiqish Qur'onda zikr etilgan zakotning oliy maqsadlariga asoslanishi kerak, shunda musulmonlar uni bir xil darajada tushunib, amalga oshira olsinlar.

3. Shariat masalalari orasida o'tmishda mavjud bo'lmagan va qadimgi faqihlarga ma'lum bo'lmagan yangi masalalar bor. Bu yangi masalalar uchun yangi diniy hukmlar kerak. Bugun musulmonlar zakot haqida ko'plab savollar berishmoqda, ularga javobsiz qoldirib bo'lmaydi. Masalan, chorva mollari, qishloq xo'jaligi mahsulotlari va mevalardan tashqari boylikning yangi shakllarini qanday hisobga olish kerak? Bu yangi boylik shakllariga ijaraga beriladigan katta binolar, ulkan fabrika va zavodlar, mashina va asbob-uskunalar, ishlab chiqarish liniyalaridan va ijara daromadlaridan katta daromad keltiradigan barcha turdagi qo'zg'almas va aylanma kapital kiradi, masalan kemalar, avtomobillar, samolyotlar va mehmonxonalar. Yangi savdo va sanoat korporatsiyalari, shifokorlar, muhandislar va advokatlar kabi kasb egalarining yangi daromad turlari hamda maosh va ish haqi oluvchi ulkan sonli xodimlar ham mavjud. Bularning barchasi zakotga tortiladimi yoki yo'qmi, agar tortilsa, ulardan zakotning foizi qancha? U qachon vojib bo'ladi? Va Shariatda bu qaysi asosga tayanadi?

3. There are new matters that did not exist in the past and were not known to the ancient jurists. These new matters require new religious injunctions. Today, Mulims ask many questions about zakah that must not be left without answers. Questions such as how to consider new forms of wealth other than Iivestock, agricultural produce and fruits. These new forms of wealth include huge buildings for rent, enormous factories and plants, machines and equipment, and all kinds of fixed and circulating capital that provide tremendous flow of income out of their production lines and rental proceeds such as ships, cars, planes and hotels. There are new trading and industrial corporations, the new forms of income of professionals like physicians, engineers, and lawyers and huge numbers of employees receiving wages and salaries. Are all these zakatable or not, and if they are zakatable, what is the percentage of zakah on them? When is it due? And on what basis in Shari'ah is it founded.

Ushbu matnlardagi zakot haqida ko'plab o'lchov va atamalar, masalan, ekinlardagi al-wisq, fitr zakotidagi sa', pul zakotidagi darahim va dananir, yangi ta'riflar va bugungi o'lchovlarga tarjimani talab qiladi. Bu miqdorlar berilgan va belgilangan bo'lib, iqtisodiy va ijtimoiy sharoitlar o'zgarganda, masalan, pulning xarid qobiliyati o'zgarganda, ularni o'zgartirish mumkinmi? Hozirgi hukumatlar ma'lum ijtimoiy maqsadlar bilan bog'liq progressiv yoki yagona stavkali yangi soliqlar joriy etmoqda. Bunday soliqlar bilan zakot o'rtasidagi munosabatni o'rganish va ularning o'xshash hamda farqli jihatlarini ko'rsatib berish lozim. Ushbu soliqlarning zakot bilan almashtirilishi mumkinligi tekshirilishi va ularning birga mavjud bo'lishi ham o'rganilishi kerak.

Many measures and terms mentioned in the texts on zakah, such as al wisq in agricultural products, sa' in the fast-breaking zakah, darahim and dananir in the zakah on money require new definitions and translation into today's measures. Are these quantities given and fixed or can we change them in response to changes in economic and social circumstances, such as a change in the purchasing value of money? There are new taxes with progressive or flat rates imposed by contemporary governments with certain social purposes attached to them. The relation between such taxes and zakah should be studied, and the areas of similarities and differences must be pointed out. The substitutability of these taxes and zakah must be investigated and their coexistence must also be examined.

4. Afsuski, ba'zi musulmonlar orasida zakot haqida bir qancha shubha-gumonlar mavjud.

4. Unfortunately, there are a few misgivings among some Muslims about zakah.

Ba'zilar zakotni boy kishilar tomonidan kambag'allarga faqat ularning hayotini ta'minlash va ularni yoqsillik chegarasida ushlab turish uchun berilgan juda kam miqdordagi mablag' deb qaraydilar, ya'ni kambag'al doimiy ravishda boylarning mehr-shafqatli sadaqasiga muhtoj bo'lib qoladi. Bu tasavvur Islomdagi zakot institutiga aslo to'g'ri kelmaydi, garchi ko'pchilik tomonidan afsuski shunday amal qilinsa ham. Hatto Misrning ba'zi obro'li jurnalistlari zakot bizning jamiyatimizga mos kelmaydi, chunki zamonaviy ijtimoiy va iqtisodiy tizimlar sadaqaga emas, balki mehnat va ishlab chiqarishga asoslanishi kerak, deb yozmoqdalar, go'yoki zakot faqat gadolar uchun sadaqa yoki bekor yuruvchilarni qo'llab-quvvatlash bo'lgandek. Yana bir muallif Islomiy ijtimoiy adolatni "sadaqa sotsializmi" deb atagan. Bularning barchasi o'quvchilarni chalg'itishga qaratilgan yomon niyatdan yoki hech bo'lmaganda zakot haqidagi katta johillikdan dalolat beradi va bu mavzuda yangi tadqiqot o'tkazish zarurligini ko'rsatadi, men buni musulmon olimlarning zimmasidagi burch deb hisoblayman.

Some look at it as a very meager amount given by the rich to the poor only to sustain the latter's life and keep him barely at the poverty line, i.e. in permanent need of the condescendent charity of the rich. This picture has no place in the institution of zakah in Islam, though it is regrettably practiced by many. We even find some reputable journalists in Egypt writing that zakah does not fit our society because the contemporary social and economic systems must be based on work and production instead of charity as if zakah were simply a charity for beggars or a support for the idle14. Another writer called Islamic social justice "charity socialism"15. All this reveals an ill intention to mislead readers or at least an enormous ignorance about zakah and emphasizes the need for a new study which I believe is an obligation on Muslim scholars.

Iqtisodiy va moliyaviy masalalar bilan qiziqadigan tadqiqotchilar zakot kabi Islomda muhim o'rin tutgan masalaga oid jiddiy va keng qamrovli tadqiqot zamonaviy musulmon kutubxonasida yo'qligidan hayron bo'lganlarini bildirdilar16. Misr Vaqf vazirligi huzuridagi Oliy Islom ishlari kengashi to'qqiz yil avval zakotni asosiy tadqiqot yo'nalishlaridan biri sifatida e'lon qilib, zakot haqida yozilgan eng yaxshi ilmiy ishlar uchun mukofotlar ajratgan edi. Bu ehtiyoj 1963 yil martda Qohirada o'tkazilgan Islom tadqiqotlari kongressida yanada ta'kidlandi; unda qirqdan ortiq mamlakatdan kelgan musulmon olimlar ishtirok etdilar. O'z qarorida kongress ishtirokchilari shunday deb e'lon qildilar: "Zakot, Islomdagi moliyaviy manbalar, sarmoya kiritish vositalari, ularning shaxs va jamiyat bilan aloqasi hamda xususiy va jamoat huquqlari masalalari zamonaviy dolzarb asosiy masalalardir, chunki bu mavzular Shariatda ibodat va ijtimoiy xulq-atvor o'rtasidagi kesishish nuqtasini ifodalaydi. Aynan shu sababli kongress bu masalalarni keyingi majlisining asosiy mavzusi deb hisoblaydi17." Ushbu tadqiqot quyidagi maqsadlarni amalga oshirishga qaratilgan: