Birinchi navbatda men zakot haqidagi tegishli materiallarni ularning manbalaridan to'plashim kerak edi: matnlar, hukmlar va olimlarning fikrlari, yangi va qadimiy manbalar, diniy matnlar va kitoblar. Men zakotning haqiqatini, uning hukmlarini, maqsadlarini va Islomdagi o'rnini tushunishda asosan Qur'oni karim va Sunnatga tayandim. Turli davrlardagi tafsir kitoblaridan, rivoyat yo'li bilan qilingan tafsirlardan yoki sharh yo'li bilan qilingan tafsirlardan, ayniqsa hukmlarga oid oyatlarning sharhidan ko'plab materiallar topdim.

The first thing I had to do was to collect relevant material from its sources, that is, texts, injunctions, and opinions of scholars, new and ancient sources, religious texts and books. The Qur'an and Sunnah are the main sources that I relied on in understanding the reality of zakah, its injunctions, objectives, and position in Islam. I found plenty of material in books of commentary from all ages, commentary by narration or commentary by means of explanation, especially the explanation of verses on ahkam.

Kitoblar hadis manbalari menga ikkinchi asosiy manba bo'ldi. Men ayniqsa hadis fiqhiga oid kitoblar, masalan, Muntaqa al-Akhbar va Bulug' al-Maram hamda ularning sharhlaridagi matnlar va izohlardan foyda oldim. Shuningdek, turli fiqhiy maktablarni ifodalovchi fiqh kitoblaridan, dalillarni Shariat asosida keltirib, boshqalar tomonidan bildirilgan e'tirozlarni muhokama qiluvchi qiyosiy tadqiqotlardan foydalandim, shuningdek, fiqh metodologiyasi va qoidalari (usul) kitoblaridan va buyuk faqih Abu 'Ubayd al-Qosim ibn Sallomning "al-Amval" kabi moliya va ma'muriy fiqhga oid kitoblardan foydalandim. Ba'zi materiallar Islomning ijtimoiy, siyosiy va iqtisodiy tizimlarining bir yoki bir necha jihatlarini yoritadigan zamonaviy kitoblar va maqolalardan olindi. Shuningdek, til, tarix, bibliografiya, ensiklopediya, ko'rsatkichlar kabi ikkilamchi manbalardan ham foydalandim. Ushbu kitoblardan, qadimiy yoki zamonaviy bo'lishidan qat'i nazar, keltirilgan iqtiboslar matnda yoki izohda muallifiga ko'ra belgilangan, agar manba mashhur bo'lsa yoki oldin zikr qilingan bo'lsa, faqat kitob nomi keltirilgan. Kam hollarda olimlarga juda tanish bo'lgan ayrim so'zlarni aniq manbasiz keltirdim. Bularning barchasida biz salaflarimizga ergashamiz, ular: "Har bir iqtiboс o'z muallifiga nisbat berilishi barakadir", deganlar. Shuni ham aytmoqchimanki, ushbu tadqiqotning barakalaridan biri shuki, u menga moliyaviy va iqtisodiy kitoblarni o'qishga yo'l ochdi, ilgari Shariat sohasidagi ixtisosligim tufayli men bu kitoblardan uzoqda edim.

Books of hadith gave me the second major source. I benefitted from both texts and footnotes, especially from books dealing with hadith jurisprudence such as Muntaqa al Akhbar and Bulugh al Maram and their commentaries. I used books of jurisprudence representing schools of thought as well .as comparative studies, especially those that provide the evidence from Shari'ah and debate the objections raised by others, as well as books of jurisprudence methodology and rules (usul) and books of financial and administrative jurisprudence such as al Amwal by the great jurist Abu 'Ubaid al Qasim bin Sallam. Some material came from modern books and papers that deal with one or more aspect of the social, political, and economic systems of Islam. I also used secondary sources such as books on language, history, bibliographies, encyclopedias, indexes, etc. Quotes from any of those books, ancient or contemporary, are marked to their authors in the text or in a footnote unless the reference is well-known or was mentioned earlier, where I only mention the name of the book. On rare occasions I quote certain statements that are very familiar to scholars without mentioning a specific source for them. In all this I follow our predecessors who said, "It is a blessing for any quote to be attributed to its author". I would like to mention here, that one of the blessings of the present study is that it paved the way for me to get involve in financial and economic readings from which I used to be isolated as a result of my own specialty in Shari'ah.

Shu yangi oyna orqali men Islomdagi moliyaviy va iqtisodiy tizimning ko'plab jihatlarini, uning tamoyillari va ustunlarini hamda u qamrab oladigan muomala turlarini tushunib yetdim. Buni yaqin kunlarda chop etishni umid qilaman. Bundan tashqari, joriy tadqiqot ustida ishlayotganimda "Qashshoqlik muammosi va uning islomiy yechimi" nomli tadqiqotimni nashr etishga muvaffaq bo'ldim.

Through this new window I came to understand many aspects of the financial and economic system in Islam, its principles and pillars and the kinds of transactions it deals with. This I hope to put in a forthcoming independent study. Furthermore, while working on the present research I was able to put out my study entitled "The Problem of Poverty and its Islamic Solution".

Mavzuning tabiati, uning qismlari o'rtasidagi o'zaro bog'liqlik va materialning yaxlitligi uning tuzilishi hamda tashkil etilishini shunday belgilaydiki, har bir tarkibiy qism boshqasiga muhtoj bo'ladi. Men zakot haqida keng qamrovli ilmiy qo'llanma yaratishga harakat qildim, shu sababli u ancha uzun bo'lib ketdi. Ushbu tadqiqot to'qqiz qism va xulosadan iborat.

The nature of the subject, interrelation of its parts, and integration of its material determine its structure as well as its organization in such a way that every ingredient requires the other I tried to make it a comprehensive scientific book of reference on zakah, which made it rather long. This study is divided into nine parts and a conclusion.

Ushbu qismlarning tartibi mantiqiy asosga tayanadi: avvalo zakotning farziyati, so‘ngra unga tortiladigan mol-mulklar, uning miqdorlari, kimlarga berilishi kerakligi, qayerlarga sarflanmasligi, yig‘ish va taqsimlash vositalari, zakotning maqsadlari va natijalari, keyin fitr sadaqasi haqida so‘z boradi, so‘ngra zakotdan tashqari boshqa moliyaviy majburiyatlar bor-yo‘qligi va zakot bilan zamonaviy soliqlar o‘rtasidagi o‘xshashlik hamda farqlar muhokama qilinadi.

The sequence of those parts follows the logical rationale, starting with the obligation of zakah, the assets it is required on, its ratios, to whom it should distributed, where it must not be used, means of collection and distribution, objectives and effects of zakah, followed by the fast breaking zakah and a discussion of whether there are other financial duties beyond zakah and the similarities and differences between zakah and contemporary taxes.

1-QISM zakotning vojib bo'lishi haqida bo'lib, unda men barcha dinlar jamiyatning kambag'al va zaif a'zolarini g'amxo'r qilishda ishtirok etishini ko'rsatdim. Islom bunday g'amxo'rlikni hali Makka davrida ham bildirgan. Bu g'amxo'rlik Madina davrining boshida zakot joriy etilishi bilan o'z cho'qqisiga chiqqan. Zakot tizimi dunyodagi shunga o'xshash barcha qonunchilikdan oldin paydo bo'lgan. 2-QISM zakot beriladigan shaxslar haqida. Bu qismda men bolalar va aqli noqis shaxslarga oid zakot hukmlarini hamda kofirlarning zakotga tortilishi masalasini batafsil bayon qilganman. 3-QISM zakot beriladigan mol-mulk va aktivlar hamda zakot nisoblari haqida. Unda chorva mollarida, pul va valyutada, biznes aktivlarida, qishloq xo'jaligida, konlarda, dengiz va daryo kemalarida, hayvon mahsulotlarida va boshqalarda qaysi turdagi boylik zakotga tortilishi tushuntirilgan. Bu qismda men ijaraga beriladigan binolar, o'simliklar va zavodlar, tadbirkorlik bo'lmagan kapitalning daromadi, maosh va ish haqi hamda kasb egalarining daromadiga oid zakotni izohlaganman. 4-QISM Qur'onda zikr qilingan zakotning sakkiz sarf joyi, har bir toifaga qancha ajratilishi kerakligi, har bir taqsimotda barcha toifalar qamrab olinishi shartmi yoki yo'qmi, hamda zakot olishga haqsiz bo'lganlar haqida. 5-QISM zakotni to'lash va yig'ish usullari, uning davlat bilan munosabati, zakotning muddatidan oldin yoki kechiktirib to'lanishini ko'rib chiqadi. Shuningdek, zakot mablag'larini bir mamlakatdan boshqasiga olib o'tish hamda zakotni qiymat bilan yoki natura shaklida to'lash masalalarini ham qamrab oladi. 6-QISM zakotning maqsadlari va natijalarini belgilaydi. Bu qismda men zakotning maqsadlarini zakot namozi, zakot oluvchi va butun jamiyat nuqtai nazaridan tushuntirganman. Bundan tashqari, ushbu qism zakotning ishsizlik, muhtojlik va gadoylik, tabiiy ofatlar, jamoa ichidagi nizo va ixtiloflar kabi ayrim ijtimoiy-iqtisodiy muammolarni hal etishdagi rolini, shuningdek, asosiy muammo bo'lgan kambag'allikni bartaraf etishdagi o'rnini yoritadi. 7-QISM ro'za ifторlik sadaqasi (fitr zakoti) va uning hukmlarini bayon etadi. Sakkizinchi qismda zakotdan tashqari boylikdagi boshqa majburiyatlar masalasi o'rganiladi. Bu qismda men bu masalada ikki qarama-qarshi fikrni, har bir tomonning dalillarini va ulardan qaysi biri to'g'riroq ekanini muhokama qildim. To'qqizinchi qismda zakot bilan soliqlarni solishtirdim va zakotning soliq sifatidagi xususiyatlarini ko'rsatdim. Ushbu qismda zakotning tamoyillari, maqsadlari va kafolatlari, shuningdek, zakot tamoyillari va qoidalari jihatidan zamonaviy soliq tafakkuridan ustun ekanligi bayon etiladi. Bu qismda, shuningdek, zakotdan tashqari boshqa soliqlarga ruxsat berilgan-berilmagani yoki zakotning o'rnini boshqa soliqlar bosa oladimi, degan masala ham ko'rib chiqiladi. Xulosada zakot institutini qisqacha umumlashtirdim hamda jamiyat a'zolari o'rtasida adolat, tenglik va hamjihatlikni ta'minlashdagi zakotning ta'siri haqida musulmon va nomusulmon mualliflarning, shuningdek, nomusulmon olimlarning bayonlarini keltirdim.

Ushbu tadqiqotda ikki turdagi taqqoslash amalga oshirilgan: birinchisi, Shariatda dalillar bilan eng yaxshi tasdiqlangan fikrni tanlash maqsadida fiqhiy maktablar o'rtasidagi taqqoslash; ikkinchisi, Shariat bilan boshqa huquq tizimlari o'rtasidagi taqqoslash — ilohiy yoki ilohiy bo'lmagan, qadimgi yoki yangi bo'lishidan qat'i nazar — ushbu so'nggi va abadiy ilohiy Shariatning xususiyatlarini, uni bekor qilgan avvalgi ilohiy qonunlar yoki yetarli bo'lmagan odamlar tomonidan yaratilgan tizimlar bilan solishtirgan holda ko'rsatish uchun. Islom maktablarining turli qarashlarini taqqoslashda men o'zimni to'rtta mashhur maktab bilan cheklamadim, chunki bu boshqa maktablarga va islom fiqhidagi boshqa fikrlarga nisbatan adolatsizlik bo'lishi mumkin. Sahobalar, tobe'inlar va keyingi avlod olimlari tomonidan bildirilgan fikrlar mavjud ekan, bu qarashlarga e'tibor berilmasligi yoki ularga parvo qilinmasligi kerak. Sahobalarga kelsak, ularning hukmlari va ilmlari borasida hech qanday ixtilof yo'q. Ulardan tashqari, Ibn al-Musayyib, Umar ibn Abdul Aziz, az-Zuhriy, an-Nakha'iy, al-Hasan, Ato', ash-Sha'biy, Maymun ibn Mahron va boshqa ko'plab buyuk tobe'inlarning fikrlari bor. Tobe'inlardan keyingi avlodlarda ham ath-Thavriy, al-Avzo'iy, Abu Ubayd, at-Tabariy, Dovudaz-Zohiriy va boshqa ko'plab buyuk nomlar mavjud. Bu barcha qarashlar aslida juda qimmatli ilmiy merosni tashkil etadi, uni e'tiborsiz qoldirish ilmiy va diniy nuqtayi nazardan katta xato bo'lar edi. Bundan tashqari, tadqiqotimni sunniy maktablar bilan cheklamay, zaydiy va imomiy maktablarni ham o'z ichiga oladigan darajada kengaytirdim.

Two kinds of comparisons are made in this study: comparison among schools of thought in order to select the opinion that is most supported by evidence in Shari'ah, and comparison between Shari'ah and other legal systems, divine or not, ancient or new, in order to show the characteristics of this divine Shari'ah that came final and perpetual as compared to prior divine laws that Shari'ah superseded or man-made systems that are inadequate. While comparing the different views of the Islamic schools I did not limit myself to the four famous schools for this may be unjust to other schools and opinions in Islamic jurisprudence. Since there are views expressed by scholars from among the Companions, the Followers, and the later generations, these views ought not be neglected or disregarded. As for the Companions, there is no dispute about their precedents and their knowledge. Beyond them there are views expressed by great followers such as Ibn al Musayyib, 'Umar bin Abd al 'Aziz, al Zuhri, al Nakha'i, al Hasan, 'Ata', al Sha'bi, Maymun bin Mahran, and many others. Even in the generations after the followers there are great names such as al Thawri, al Awza'i, Abu 'Ubaid, al Tabari, Dawud al Zahiri, and many others. All these views represent in fact a very precious and valuable scientific heritage, the neglect of which would be a great mistake both from the scientific and the religious points of view. Furthermore, I did not limit my study to the Sunnite schools, but expanded it to include schools of Zaidi and Imami.

Tadqiq davomida men shariat hukmlarini har bir masalada faqat quruq holda bayon qilishning o'zi yetarli emas, deb hisobladim. Aksincha, hukmlarning sababini, ularning fazilatlarini va man etilgan narsalarning zararini tushuntirish zarur. Bu Qur'onning o'z yondashuvi ruhiga mos keladi: Qur'on faqat hukmlarni bermay, balki ularning sababini, maqsadlarini va insoniyatga, shaxsan ham, jamoa bo'lib ham keltiradigan foydalarini ham bayon qiladi. Qur'on mo'minlardan hukmlarning sababini bilmasdan turib barchasiga bo'ysunishni talab qilmaydi. Agar shariat hukmlarining sababini bayon etish umuman maqsadga muvofiq bo'lsa, hozirgi paytda bu zarur bo'lib qoldi, chunki atrofda zararli g'oyalar tarqalmoqda va Sharq hamda G'arbdan chalg'itувchi bosimlar mavjud. Endi shariat hukmlarini shunchaki sanab o'tish va mo'minlardan "Biz eshitdik va itoat qildik!" deb javob kutish yetarli emas.

Throughout the course of this research, I felt it is not sufficient to give the bare Shari'ah injunction in each matter. Rather, it is necessary to explain the rationale and the virtues of the rulings and the detriment of what is prohibited. This is in spirit of the approach of the Qur'an itself in providing not just rulings but their rationale, their objectives, and their benefits to mankind, individually and collectively. Qur'an does not merely demand that believers submit to all rulings without knowing the reasoning behind them. If providing the reasoning for Shari'ah's rulings is advisable in general, it is indispensable at this time because there are malicious ideas spread around and misleading pressures from the East and the West. It is no longer sufficient to merely spell Shari'ah injunctions and expect believers to cry, "We comply with what we hear!".

Har qanday tadqiqot turli manbalardagi qarashlar va fikrlarni tanqid qilib, tahlil qilmoqchi bo‘lsa, ularni bir-biri bilan solishtirishi ham shart. Ammo muallifning o‘zi biror qarashga bog‘langan yoki muayyan mazhabga moyil bo‘lsa, u o‘zi ergashgan qarashni qo‘llab-quvvatlashga harakat qiladi. Shu sababli men har qanday oldindan tuzilgan tasavvurlardan va muayyan mazhabga bo‘lgan ittifoqdan xoli bo‘ldim. Bunday xolis yondashuv Muslim ummatining an’anasida yaxshi qabul qilinadi. Shariat matnlari tomonidan zaif qo‘llab-quvvatlangan bo‘lsa ham, bitta faqihning barcha fikrlariga ergashish o‘sha faqihni shariat qonunchisi yoki shariat yaratuvchisi o‘rnida ko‘rish demakdir, chunki taqlidning o‘zi aqlni inkor etish va uning fazilatini yo‘qqa chiqarish shaklidir. Ibn al-Javziy: “Aql fikrlash va ibodat qilish uchun yaratilgan”, degan. Yorug‘lik berishi uchun sham bor inson uni o‘chirib, zulmatda yurarmidi? Boshqalar esa: “Taqlid qiluvchilar yo ishonchsiz, yoki nodon bo‘ladilar”, deganlar.

Any research that hopes to dissect and scrutinise all views and opinions from the different sources must also compare them with each other. But if the author himself is subject to one view or biased to certain school of thought, he would do his best to support the view he subscribes to. Therefore, I have freed myself from any such preconceptions or alliance to any specific school of thought. This non-partisan commitment is well appreciated in the tradition of this Muslim ummah. Following one jurist in all his opinions, even those that are weakly supported by Shari'ah texts amounts to taking that jurist as a legislator or a maker of Shari'ah since imitation itself is a form of annulment of mind and its virtue. "The mind is created to think and adore", said Ibn al Jawzi. How could a person who has a candle to shed light put it out and walk in the darkness? Others have said "those who imitate are either insecure or stupid".

Men matnlar va qarashlarni tadqiqotchi, tekshiruvchi va haqiqatni qayerdan va kimdan bo'lishidan qat'i nazar izlovchi olim sifatida o'qiyman. Haqiqat o'tmishdagi faqihlar huzurida ham, keyingi avlodlar orasida ham topilishi mumkin. U fiqh maktablarida ham, hadis maktablarida ham, zohiriylik maktabida ham bo'lishi mumkin. U to'rt mashhur maktab ichida ham, ulardan tashqarida ham topilishi mumkin. Men to'rt imomning davridan keyin topilgan barcha yangi fikrlarni taqiqlovchi, ularni qabul qilinmaydi deb hisoblovchi, ijtihod Islomning dastlabki uch asridan keyin tugagan deb da'vo qiluvchi, haqiqat faqat o'sha maktablar va avlodlarning yozuvlarida deb biluvchi ta'assubga bo'ysunmayman. Boshqa tomondan, ijtihodning barcha shartlariga amal qilmasdan turib o'zini mujtahid deb da'vo qiluvchilarga, dinni, tilni, hatto quyosh va oyni ham yangilashni istaganlarga ko'r-ko'rona ergashmayman. Marhum ar-Rofi'iy ularni masxara qilib: "Ular dinni, tilni, hatto quyosh va oyni ham yangilashni xohlashdi", deb aytgan. Tadqiqotlarimning barchasida xolislik, partiyaviylikdan holilik, to'g'rilik, foydali har qanday va barcha yangilanishlarga ochiq fikr va har bir to'g'ri qadimiy qarash yoki fikrni saqlashga intilish tamoyillariga sodiqman. Sarg'aygan va burishgan sahifalar, yomon bosma va eski matnlarning mayda yozuvi meni ularni o'qishdan va asl matnlarda, sharhlarda yoki hoshiyalarda bo'lsin, ulardagi xazinalarni topishdan to'xtatmadi.

Men fiqhiy qarashlarni tanlashda va yangi yoki yangiga o'xshash fikrlarni chiqarishda Shariat asosini ifodalovchi bir qator qoidalarga tayandim. Ushbu qoidalarni quyidagicha umumlashtirish mumkin:

I relied on a set of rules that represent the Shari'ah basis in pointing out the opinion that overrules others and in deducting new opinions or quasi-new views. These rules can be summarized in the following:

1. Umumiy matnlarni qabul qilish, agar ularni cheklovchi dalil bo'lmasa. Dinimizdagi ko'plab matnlar shakl jihatidan umumiy bo'lib, bir nechta holatlarni ham, alohida tafsilotlar va tarkibiy qismlarni ham qamrab oladi. Bu o'zi ham bu dinning mo''jizalaridan biri bo'lib, uni so'nggi din bo'lishga qodir qiladi va uni barcha zamonlar hamda joylarga mos keltiradi.

1. Adopting general texts, unless there is an evidence that restricts them. Many texts in our religion are general in form so that they cover multiple cases as well as individual details and ingredients. This in itself is one of the miracles of this religion that equips it to be the final religion and makes it suit all times and places.

Shunga ko'ra, Qur'on oyatlari va Payg'ambarimizning ﷺ hadislari umumiy ma'noda qabul qilinishi va shunday tushunilishi kerak, faqat ularning doirasini aniq, sahih va ma'nosi ravshan bo'lgan boshqa matn toraytirgan hollar bundan mustasno. Bunday holda, cheklash avvalroq keladi. Men muhkam va sahih hadislarni Qur'ondagi umumiy matnlarga zid kelgani uchun rad etuvchilar qatoriga kirmayman. Boshqa tomondan, hadisda cheklash kelganda, garchi hadis aniq sahih bo'lmasa yoki aniq dalolatga ega bo'lmasa ham, uni darhol qabul qiluvchilarning yo'lini ham tutmayman. Masalan, men Imom Abu Hanifaning "Besh vasqdan kam xurmoda zakot yo'q" degan so'zni rad etib, "Biz sizlar uchun yer mahsulotidan chiqarib bergan narsalardan" degan oyat3 va "Osmon suvi bilan sug'orilgan narsada o'ndan bir bor" degan matnning umumiyligini saqlash maqsadidagi yo'lini ma'qullamayman, chunki birinchi so'z sahih va ittifoq qilingan. Abu Hanifaning, xurma savdo uchun saqlangan xurmaga oid, degan izohi juda zaif va og'ir izohdir. Shu sababli men Abu Hanifaning ikki shogirdi va ulamolarning ko'pchiligi fikriga qo'shilaman: yer mahsulotida ham boshqa mol-mulk turlari kabi nisob bor.

Consequently, Qur'anic verses and the Messenger's sayings should be received and taken as general, except when their scopes are narrowed by another text that is correct, authentic and clear in its meaning. In this case, the restriction comes first. I am not among those who reject clear-cut (muhkam) and authentic (sahih) sayings because they oppose general texts in the Qur'an. On the other hand, I do not share the position of those who quickly accept a restriction coming in the hadith even though the hadith may not be exactly authentic or may not have a clear-cut indication. I do not, for example, subscribe to the position of Imam Abu Hanifah in rejecting the saying that "There is no zakah in date that is below five wasq" in order to preserve the generality of the text "and of the fruits of the earth which we have produced for you"3 and the text "in what is watered by the sky there is one tenth", because the first saying is correct and agreed upon. The explanation given by Abu Hanifah that the saying deals with date that is kept for trading is a very weak and heavy-handed explanation. For that reason I go along with the opinion of the two disciples of Abu Hanifah and the majority of scholars that there is nisab in the produce of earth, the same as other sorts of wealth.

Ushbu ummatning barcha olimlarining, ayniqsa dastlabki avlodlarning, ma'lum masalalardagi ittifoqi ularning ittifoqni kuchli shar'iy dalillarga, ya'ni nasga, umumiy maslahatga yoki moddiy haqiqatga asoslaganliklarining aniq dalolatidir. Shu sababli, shariatda ijmoning qadrini saqlab qolish, qonunchilikda muvozanatni ta'minlash va huquqiy chalkashlik hamda tartibsizlikning oldini olish uchun bunday ittifoqqa hurmat bilan qarashimiz lozim.

The agreement of all scholars of this ummah, especially in the early generations, on certain issues is an obvious indication that they have based the agreement on strong Shari'ah evidence, be it a text, general benefit, or a material fact. Consequently, we should respect such an agreement so that we can preserve the value of ijma' in Shari'ah, that keeps balance in legislation and prevents chaos and legislative confusion.

Bunga misollardan biri shu ijmo'dir: olimlarning oltin mol-mulkka ham xuddi kumushdagidek zakot farz ekanligi, ya'ni o'ndan bir qismning to'rtdan biri miqdorida ekanligi bo'yicha ittifoqi, hamda mitqol bir dirhamning bir va uchdan to'rtdan bir hissasiga teng ekanligi bo'yicha ittifoqlari.

Examples of this ijma' is the agreement of scholars that zakah is obligatory on golden assets at the same rate as it is on silver, i.e. one fourth of a tenth, and their agreement that a mithqal is one and three sevenths of a dirham.

Men haqiqiy ijmo'ni eslatdim, chunki ba'zi faqihlar hanuz bahsli bo'lgan masalalarda ijmo' da'vo qilganlar. Bunga sabab shuki, dastlabki avlodlarda olimlar juda ko'p bo'lgan va ularning aksariyati bir necha mamlakatlarga tarqalib ketgan edi, shuning uchun ma'lum masalalardagi pozitsiyalarini bilish juda qiyin edi. Imom Ahmad shunchalik ileri ketib: "Biror masalada ijmo' bo'lgan deb da'vo qiladigan kishi yolg'onchidir, chunki u buni qanday bilishi mumkin? Odamlar ixtilof qilgan bo'lishi mumkin, u esa buni bilmagan bo'lishi mumkin. Buning o'rniga, kishi: "Mening bilishimcha, bunday masalada ixtilof yo'q" yoki "Menga biron-bir boshqa fikr yetib kelmagan", deyishi mumkin", degan.

I mentioned true ijma' because some jurists reported ijma' on issues that are still controversial. This is because in early generations there were many scholars most of whom were dispersed in several countries, so that it was very difficult to know their stand on certain issues. Imam Ahmad went so far as to state "Whoever claims that an ijma' on any matter did ever exist is a liar, for how could he know? People may have differed without him knowing. Instead, one may say "To my knowledge there are no disagreements on such an issue' or 'No different opinions have been reported to me'".

Ijma' bo'lgan deb da'vo qilingan yoki ixtilof haqida xabar berilmagan holatlarga misollar bor, ammo bunday masalalarda ittifoq bo'lmaganligini ko'rsatadigan aniq dalillar mavjud. Masalan, ash-Shofi'iy mollardagi zakot haqida shunday degan: "Har o'ttiz (mol) uchun tabi' va har qirq (mol) uchun musinna bor, bu borada ulamolar orasida hech qanday ixtilof borligini bilmayman". Aniqki, ixtilof mavjud bo'lgan va u Jobir ibn Abdulloh, Sa'id ibn al-Musayyab, Qatoda hamda Ibn az-Zubayr davridagi Madinadagi zakot yig'uvchilari tomonidan naql qilingan. Yana bir misol: Ibn al-Mundhir naql qilishicha, zakotni kofirlarga berish joiz emasligida ijma' bor. Boshqa ulamolar esa az-Zuhriy, Ibn Sirin va Ikrima'dan naql qilishicha, bu joiz, va 'Umarning ham shu qarashda bo'lgani u kishidan kelgan rivoyatlarga ko'ra ko'rinadi. Shuningdek, Ibn Qudama "al-Mug'niy" kitobida shunday degan: "Bani Hoshim zakot olishi joiz emasligi qarashida ixtilof borligini bilmaymiz". Buni al-Hofiz Ibn Hajar "al-Fath" kitobida sharhlagan: "Ammo at-Tabariy Abu Hanifadan naql qilganki, agar ularga "zavil-qurbo" (Payg'ambar ﷺning yaqin qarindoshlari) ulushi berilmagan bo'lsa, ular zakot olishlari mumkin. Buni at-Tahoviy ham aytgan".

Qiyos onalogiya deganda bir xil sababga (‘illat) ko‘ra, o‘xshash bo‘lgan holatga berilgan hukmni boshqa holatga tatbiq etish tushuniladi. U Alloh tomonidan insonlarning ongiga joylashtirilgan tabiiy aql-mantiq bo‘lib, Ibn al-Qayyimga ko‘ra, Alloh Muqaddas Kitobi bilan birga nozil qilingan va Alloh Kitobiga tayanch qilib qo‘ygan al-Mizon (to‘g‘ri mezon) tarkibiy qismidir. Alloh taolo aytadi: "Kitobni haq bilan nozil qilgan, mezonni ham nozil qilgan Zotdir"9 va "Biz darhaqiqat, Payg‘ambarlarimizni ochiq dalillar bilan yubordik va ular bilan birga Kitobni hamda mezonni nozil qildik, toki odamlar adolat bilan ish tutsinlar"10. Bu o‘rinda mezon adolat, ya’ni adolatni biz bilib oladigan mezon va vositalar ma’nosida keladi. Mos keladigan qiyos esa mezondir.

Analogy means applying to a case the same ruling given to a similar case because of common reason ('illah). It is a matter of natural rationale implanted by God in human minds and, according to Ibn al Qayim, an ingredient of al Mizan (right criteria) that descended from God with his Holy Book and made by God a support of the Book. God says: "It is God who has sent down the Book in truth, and the Balance9" and "We sent aforetime our apostles with clear signs and sent down with them the Book and the Balance that men may stand forth in justice".10 The balance is meant here as justice and the criteria and means with which we know justice. Appropriate analogy is the Balance.

Uni Alloh taolo bergan go'zal nom bilan atash va har bir musulmonning uni imkon qadar qo'llashi majburiy ekanini tan olish afzalroqdir. "Qiyos" nomi bunday emas, chunki qiyos to'g'ri yoki noto'g'ri, maqtovga sazovor yoki rad etilgan, to'g'ri yoki xato bo'lishi mumkin. To'g'ri va durust qiyos — Alloh Kitobi bilan birga nozil qilgan Mezondir.

It is better to give it the noble name that is given to it by God and to recognize that there is an obligation on every Muslim to apply it as much as possible. It is not so with the name "analogy" because analogy may be right or wrong, praised or disclaimed, correct or incorrect. The right and correct analogy is the Balance that God sent along with his Book11.

Imom Ibn Taymiya dedi: "Qiyos — inklyuziv so'z. U to'g'ri qiyosni ham, noto'g'ri qiyosni ham o'z ichiga oladi, ammo Shariatda faqat to'g'ri qiyos qabul qilinadi. U o'xshash holatlarni o'xshash tarzda ko'rib chiqishni va bir-biridan farq qiladigan holatlarni ajratishni nazarda tutadi. Birinchi qo'llanish qiyos at-tard (ijobiy qiyos), ikkinchisi esa qiyos al-aks (salbiy qiyos) deb ataladi. Ushbu ma'nodagi qiyos adolat va muvozanatning bir qismi bo'lib, uni Alloh O'z Elchisi bilan birga yuborgan. To'g'ri qiyos shundayki, shariat hukmiga asos bo'lgan sabab ikki holatda ham mavjud bo'lib, unga zid keladigan yoki bir xil hukmni qo'llanilishiga to'sqinlik qiladigan biror narsa bo'lmasa. Bunday qiyos har doim shariatga muvofiq keladi. Xuddi shunday, ikki holat o'rtasidagi e'tiborga olinadigan farqni ahamiyatsiz deb ko'rsatish orqali qilingan qiyos ham to'g'ri qiyosdir. Bunday qiyos ham shariatga muvofiqdir."

Musulmon olimlari orasida ma'lum bo'lganidek, Shariat hukmlari insonlarning dunyodagi hayoti va o'limdan keyingi qiyomat kuni uchun foydali qilib belgilangan; bu foydalar zaruriy, ehtiyojli yoki yaxshilovchi bo'lishidan qat'i nazar. Imom al-Shotibiy Shariat hukmlarini, ularning umumiy yoki xos dalillarini ko'rib chiqish orqali buni tekshirish mumkinligini ta'kidlagan. Bu bitta holatga yoki bitta matnga taalluqli emas, chunki butun Shariat ushbu asosiy haqiqat ustiga o'rnatilgan.15 Al-Shotibiy muhim fikrni bildirgan: ibodatlarga kelganda, qoida shuki, odamlar sabab va sabablarni so'ramay, qabul qilib, itoat etadilar. Muomalalar va o'zaro munosabatlarga kelganda esa, qoida shuki, ma'nolar va sabablarni izlash kerak"16. Al-Shotibiy bu qarashni qo'llab-quvvatlash uchun juda kuchli dalillar keltiradi, ammo afsuski, ular mazkur ishning doirasidan tashqarida qoladi. Bu yerda ta'kidlash kerakki, zakot ibodatlar qatoriga kirib, namoz bilan bog'liq bo'lishiga qaramay, aslida sof ibodat emas. U ko'proq muomalaga yaqin, chunki u musulmonlarning asosiy moliyaviy institutidir. Zakot davlat, boylar va kambag'allar o'rtasidagi munosabatdir. Shuning uchun Islomdagi barcha moliya va ma'muriy masalalar haqidagi asarlarda zakot bobi xuddi kharaj, davlat daromadlari va boshqalar kabi boblar bilan birga kiritiladi. Shunday qilib, zakot Islom ijtimoiy tizimining bir qismidir. Agar fiqh masalalarini zamonaviy mezonlar bo'yicha qayta tartiblasak, zakotni sof ibodatlar qatoriga emas, balki ijtimoiy-moliyaviy tizim qismiga kiritgan bo'lardik. Xuddi shunday, huquq haqida gapirganimizda, zakotni davlatning moliyaviy huquqi qismi sifatida ko'ramiz.

It is established among Muslim scholars that the injunctions of Shari'ah are ordained for the benefit of mankind in their earthly living and upon their resurrection after death, whether these benefits are necessities, needed or improvements. Imam al Shatibi argued that this can be verified by surveying the injunctions of Shari'ah and looking into their supportive evidence, universal or specific. This does not apply only to one case or one text - since all Shari'ah is established after this underlying fact.15 Al Shatibi made the important point that with regard to worship the principle is that people accept and obey without seeking explanation or reasons. As for transactions and interrelations, the principle is to look for meanings, and rationale"16. Al Shatibi provides very strong arguments to support this view, but unfortunately they fall beyond the limit of the present work. What should be emphasized here however, is that zakah, despite the facts that it is associated with prayers under the label of worships, is in reality not purely a worship. It is closer to being a transaction because it is the major financial institution for Muslims. Zakah is a relationship between the state, the wealthy, and the poor. This is perhaps why all works on financial and administrative issues in Islam include a chapter on zakah the same way they include chapters on kharaj, state revenues, etc. Zakah is, as such, a part of the social system in Islam. If we were to re-sort issues of fiqh according to contemporary standards, we would classify zakah as part of the socio-financial system and not with the pure worships. Similarly, when we talk about law, we talk about zakah as part of the financial law of the state.

Ushbu kitob butun davomida mening maqsadim o‘quvchi uchun tushunarlilik bilan tafsilotlarning aniqligini birlashtirish va qiyin so‘zlar hamda murakkab gaplardan qochishdir. Hatto iqtibos keltirganimda ham eng aniq iqtiboslarni, eng sodda so‘zlar bilan ifodalanganlarini tanlashga harakat qilaman va ba’zan iqtibosdagi so‘zlarni ma’noga ta’sir qilmagan holda aniqlashtiraman. Menimcha, eng muvaffaqiyatli uslub – olimning aniqligi bilan va’zgo‘yning ravshanligini yonma-yon qo‘yadigan uslubdir. Umid qilamanki, bunda muvaffaqiyatga erishganman.

Our aim in this whole book is to combine easiness for the reader with accuracy of details and to avoid difficult wording and statements. Even when I quote, I try to select the clearest quotations with the simplest words, and at times I try to clarify words in the quotation without affecting its meaning. In my opinion the most successful style is that which puts side by side the accuracy of a scholar and the clarity of a preacher, and I hope I am successful in that.

Ushbu tadqiqot olti yildan ko'proq vaqt oldin mening doktorlik dissertatsiyam sifatida tayyorlangan.

I should mention that this study was prepared more than six years ago as my PhD.

dissertatsiya, lekin o‘sha paytda uni taqdim etishim mumkin bo‘lmadi, zarurat tufayli. Qog‘ozlar qo‘limda qoldi va men ularni ko‘zdan kechirish, tuzatish hamda tahrir qilishni boshladim, to Alloh taolo bu ishni shu ko‘rinishda chiqishiga izn bergunga qadar. Umid qilamanki, u xolis tadqiqotchilar orasida qabul qilinadi va samimiy tanqidlardan foyda olaman.

dissertation but I could not then present it because of unavoidable circumstances. The papers remained in my hands and I began reviewing, correcting and editing them until God permitted this work to come out in this form. I hope it will be accepted among non-partisan researchers and that I will benefit from sincere critiques.

Umid qilamanki, musulmonlar o'z dinlarining hozirgi amallarini qayta ko'rib chiqadilar, uzoq vaqt e'tibormay qoldirilgandan so'ng unga qaytadilar va zakot farzini o'zlarining ijtimoiy-moliyaviy muassasalarining muhim qismiga aylantiradilar. Shu tarzda ular Allohning roziligiga erishadilar, ko'plab ijtimoiy muammolarni hal qiladilar va yoshlarini adashtiruvchi va buzuq g'oyalardan himoya qiladilar. Note: the rule says write "God", not "Allah", so the correct rendering is "Xudoning roziligi". Corrected version: Umid qilamanki, musulmonlar o'z dinlarining hozirgi amallarini qayta ko'rib chiqadilar, uzoq vaqt e'tibordan chetda qolganidan so'ng unga qaytadilar va zakot farzini o'zlarining ijtimoiy-moliyaviy muassasalarining muhim qismiga aylantiradilar. Shu tarzda ular Xudoning roziligiga erishadilar, ko'plab ijtimoiy muammolarni hal qiladilar va yoshlarini adashtiruvchi va buzuq g'oyalardan himoya qiladilar.