Alloh (SWT) zakotning sarflanishini Oʻz so‘zi bilan cheklab qoʻydi:

Allah (swt) restricted the expenditure of Zakat in His saying:

“Albatta, sadaqalar faqat fuqaro, miskinlar, ular uchun ishlaydigan xodimlar, qalblari yumshatiladiganlar, qullar, qarzdorlar, Allah yo‘lida bo‘lganlar va musofirlar uchundir” [At-Tavba: 60]. Bu oyat zakotning sarflanadigan joylarini shu sakkiz toifa bilan cheklaydi va ularga xoslaydi. Bu toifalardan boshqasiga zakotdan berish joiz emas, chunki oyat “innama” so‘zi bilan boshlanadi, bu cheklash va chegaralash ma’nosini bildiruvchi so‘z bo‘lib, uning ortidan mulkdorlik ma’nosini bildiruvchi “lom” harfi keladi. Bu esa sadaqaning oluvchilari va egalik huquqining shu sakkiz toifa bilan chegaralanganini bildiradi. Bu toifalar quyidagilardir:

“Verily the Sadaqat are (only) for the poor, needy, those employed upon it, those whose hearts are to be reconciled, slaves, debtors, those in the way of Allah (swt) and the wayfarers” [At-Tauba: 60] This Ayah restricts the expenditures of Zakat to these eight categories, limiting and specifying it for them. It is not allowed to give from it to any category other than these, because the Ayah begins with the term “Innama” which is an articles of limitation and restriction, followed by the letter “lam” of ownership. This indicates the limitation of Sadaqah beneficiaries and ownership to these eight categories which are:

1. Kambag'allar (Al-Fuqaraa): Bular asosiy ehtiyojlari, ya'ni ovqat, kiyim va boshpana uchun yetarli pul ololmaydigan kishilardir. Asosiy ehtiyojlarini qondirish uchun zarur bo'lganidan kamroq daromad oladigan kishi kambag'al hisoblanadi, shuning uchun unga sadaqa olish halol bo'ladi. U undan olishi mumkin va uning ehtiyojini hamda kambag'alligini yo'qotadigan darajada yetarli sadaqa berilishi mumkin.

1. The Poor (Al-Fuqaraa): These are those who don’t receive enough money to suffice them to fulfil their basic needs that are food, clothing and shelter. Whoever receives less than what he needs to fulfil his basic needs is considered poor, so Sadaqah is Halal for him. He may take from it and he can be given enough Sadaqah to the limit that removes his need and poverty.

Alloh (swt) badavlatlarga sadaqa olishni man etgan. Abdulloh ibn Amr aytdi: Allohning Elchisi (ﷺ) dedilar: “Sadaqa boy kishiga ham, sog‘lom va kuchli tanli (zu mirra) kishiga ham halol emas.” Zu mirra — kuch-quvvatga ega bo‘lgan va kasb qilishga qodir kishidir. Agar uda kuch-quvvat va qobiliyat bo‘lmasa, u faqir hisoblanadi. Boy kishi esa boshqalarga muhtoj bo‘lmagan, ehtiyojlarini qondirgandan ortiq narsaga ega bo‘lgan kishidir. Boylikning kim ekanligini aniqlovchi hadislar ham kelgan. Abdulloh ibn Mas’ud aytdi: Allohning Elchisi (ﷺ) dedilar: “Boy bo‘lgan holda biror narsa so‘raydigan har bir kishi Qiyomat kuni yuzi tishlangan, tirnalgan yoki yaralangan holda keladi.” Ular so‘radilar: “Ey Allohning Elchisi, uning boyligi nima?” U zot (ﷺ) dedilar: “Ellik dirham yoki unga teng oltin.” (Beshtasi rivoyat qilgan.) Kimki ovqati, kiyimi, turar joyi, oila a’zolari, bolalari va xizmatkori uchun zarur xarajatlardan tashqari, ellik kumush dirham — ya’ni 148,75 gramm kumush yoki unga teng oltinga ega bo‘lsa, u boy hisoblanadi va uning sadaqa olishi joiz emas.

Allah (swt) has prohibited the rich from taking Sadaqah. Abdullah b. Amru said: The Messenger of Allah (saw) said: “Sadaqah is not Halal for the rich (person) nor the one of sound and strong body (Zu Mirra).” The Zu Mirra is the person of strength and acquiring ability. If he doesn’t have the strength and ability, then he is considered poor. The rich person is the one who is independent of others such that he receives more than is required to fulfil his needs. There have come Ahadith clarifying who the rich person is. Abdulllah b. Masud said: The Messenger of Allah (saw) said: “No person will ask for something while he is rich except he will come on the Day of Judgement with his face bitten, scratched or wounded.” It was said: “O Messenger of Allah (saw), what is his richness?” He said: “50 Dirhams or its equivalent in gold” (narrated by the five). Whoever owns 50 silver Dirhams equal to 148.75 grams of silver, or its equivalent in gold, in excess of his food, clothing, shelter and the expenses of his family, children and servant is considered rich and it is not allowed for him to take from the Sadaqah.

2. Miskinlar (al-Masokin): Ular hech narsasi yo'q bo'lgan kishilar bo'lib, ehtiyojlari ularni bezovta qiladi, lekin ular odamlardan so'ramaydilar. Allohning Elchisi ﷺ aytdilar: "Miskin deb odamlar orasida aylanib, bir yoki ikki luqma yoki bir yoki ikki xurmo bilan qanoatlanadigan kishiga aytilmaydi. Miskin shunday kishiki, uni ta'minlaydigan boylikni topa olmaydi, odamlar ham uning ahvolini sezib, unga sadaqa berishmaydi, u ham odamlardan so'rab turmaydi" (Buxoriy va Muslim rivoyati). Miskin Allohning (SWT) quyidagi so'zi sababli faqirdan ko'ra darajasi pastroqdir:

2. The Paupers (Al-Masakeen): They are the ones who don’t have anything so the want abated them and they do not beg people. The Messenger of Allah (saw) said: “The pauper is not the one who goes about the people, content with a morsel or two or a date or two. The pauper is the one who doesn’t find any wealth to suffice him nor do people notice him so that they give him charity. Nor does he stand to beg people” (agreed upon). The pauper is lesser than the poor person due to the saying of Allah (swt) .:

yoki tuproqqa belangan miskin kishi [Al-Balad: 16], ya'ni ochlik va yalang'ochlik sababli tuproqqa belangan. Miskinga sadaqa berish joiz, u undan olishi mumkin. Uning muhtojligi bartaraf etilib, asosiy ehtiyojlarini qondira oladigan darajada sadaqa berilishi mumkin.

“Or a pauper with dust” [Al-Balad: 16] i.e. covered with dust due to his nakedness and hunger. The Sadaqah is allowed for the pauper and he can take from it. He can be given from Sadaqah to the limit that his misery is removed and he is enabled to satisfy his basic needs.

3. Sadaqa yig'ishga yollanganlar (Al-'Amileen 'alayha): Bular Payg'ambar ﷺ tomonidan o'z zimmasida sadaqa bo'lganlardan sadaqani yig'ish yoki uni o'z egalariga tarqatish uchun tayinlangan sadaqa yig'uvchilardir. Ular yig'ish yoki tarqatish evaziga, boy bo'lsalar ham, sadaqalardan beriladi. Ata' b. Yasar rivoyat qiladi: Allahning Elchisi ﷺ dedilar: "Boy kishi uchun sadaqa halol emas, faqat besh holat bundan mustasno: uni yig'ish uchun yollangan kishi, o'z mol-mulki evaziga uni sotib olgan kishi, kimga sadaqa berilgan bo'lsa-yu, u uni qo'shnisiga hadya qilgan kishi, jihod qiluvchi yoki qarzdor kishi." Busr b. Said rivoyat qiladi: Ibn Asa'diy al-Maliki aytdi: "Umar meni sadaqa ustiga tayinladi. Men ishni tugatib, uni unga topshirganimda, u menga ish haqi berishni buyurdi. Men aytdim: 'Men buni Allah uchun qildim.' U dedi: 'Sizga berganimni oling, chunki men Allahning Elchisi ﷺ davrida ham yollangan edim. U meni yollagan edi va men unga sizning aytganingizni aytgan edim. Allahning Elchisi ﷺ dedilar: "Agar sizga so'ramasdan biror narsa berilsa, uni yeng va sadaqa qiling."" (ittifoq bilan rivoyat qilingan).

3. Those employed over collecting it (Al-’Amileen ‘alayha): These are the Messenger (saw)s and Sadaqah collectors appointed to collect Sadaqah from those whom it is obliged upon them, or they distribute it to its beneficiaries. They are given of the Sadaqat, even if they are wealthy, in exchange for collecting or distributing it. Ata’a b.Yasar said: The Messenger of Allah (saw) said: “Sadaqah is not allowed for the rich except for five: The one employed to collect it, a man who buys it with his wealth, a man who was given a Sadaqah and he donated it to his neighbour, the fighter or the debtor.” And from Busr b. Said that ibn Asa’di al-Maliki said: “‘Umar appointed me over the Sadaqa. When I finished and gave it to him, he ordered some wage for me’. I said: ‘I did it for the sake of Allah (swt).’ He said: ‘Take what I give you for I was employed at the time of the Messenger of Allah (saw) . He employed me and I told him what you told me. The Messenger of Allah (saw) said: ‘If you are given something without begging, eat (of it) and give charity’” (agreed upon).

4. Qalblari ulfatga keltiriladiganlar (Al-muallafatu qulubuhum): Bular e'tiqodi hali mustahkamlanmagan yetakchilar, boshliqlar, ta'sirli kishilar yoki qahramonlar bo'lib, Xalifa yoki uning hokimlari ularning qalblarini ulfatga keltirish, e'tiqodlarini mustahkamlash, ularni Islom va musulmonlar manfaati yo'lida foydalanish yoki o'z jamoalariga ta'sir o'tkazish maqsadida zakotdan ularga berishni lozim deb bilsa, shunday qilinadi. Bu Payg'ambar ﷺ Abu Sufyon, Uyayna ibn Hisn, Al-Aqra' ibn Habis, Abbos ibn Mirdos va boshqalarga bergan narsaga o'xshaydi. Amr ibn Tag'lib aytadi: "Payg'ambar ﷺ ga bir miqdor mol yoki asirlar yetib keldi va u ularni taqsimladi. U ba'zi kishilarga berdi, ba'zilarini qoldirdi. U qoldirilganlar ichida malomat bilan to'lib-toshganlarini bildi. Shunda u Allohga hamd aytib, Uni ulug'ladi, so'ngra dedi: "Qarang! Alloh haqqi, men bir kishiga beraman, boshqasini qoldiraman. Qoldirganim men bergan kishidan ko'ra menga suyukliroqdir. Balki men shunday kishilarga beraman, ularning qalblarida qo'rquv va sabrsizlik borligini ko'raman, va Alloh ularning qalblariga joylagan boylik va yaxshilikka boshqa kishilarni ishonib topshiraman."

4. Those whose hearts are to be reconciled (Al-muallafatu qulubuhum): These are types of leaders, chiefs, influential people or heroes whose beliefs are not yet settled, where the Khalifah or his governors see it fit to give them from the Zakat as reconciliation for their hearts, settling their beliefs, utilising them for the benefit of Islam and Muslims or to influence their communities. This is similar to what the Messenger (saw) gave to Abu Sufyan, Uyayna b. Hisn, Al-Aqr’a b. Habis, Abbas b. Mirdas and others. Amru b. Taghlib said “that some money or captives reached the Messenger of Allah (saw) and he distributed them. He gave to some men and left some others. He got the knowledge that those who were not given were full of blame. So he praised Allah (swt) and extolled Him, then he said: ‘See! By Allah (swt) I give to a man and leave another. The one I leave is more beloved (to me) than the one I give. Rather, I give people whom I see in their hearts some fear and impatience, and I entrust some people with what Allah (swt) placed in their hearts of affluence and good.’”.

Yarashtirilishi kerak bo'lganlarga zakot faqat ular musulmon bo'lsa beriladi. Agar ular kofir bo'lsa, ularga hech qanday sadaqa berilmaydi, chunki sadaqa kofirga berilmaydi. Buning dalili Payg'ambar ﷺ ning Mu'azni Yamanga yuborganlarida unga aytgan so'zlaridir: "Ularga xabar bering, Alloh (SWT) ularning boyliklariga sadaqa farz qildi, u ularning boylaridan olinib, kambag'allariga beriladi."

Those to be reconciled are not given Zakat except if they are Muslims. If they are Kuffar, they are not given any Sadaqat as it is not given to the Kafir. This is due to the saying of the Messenger of Allah (saw) to Mu’az when he sent him to Yemen: “Inform them that Allah (swt) obliged Sadaqah upon their wealth to be taken from their rich and given to their poor.”.

Xuddi shunday, ular zakotdan faqat ularga berish sababi ('illa) mavjud bo'lganda beriladi. Agar sabab mavjud bo'lmasa, ularga sadaqa berilmaydi, chunki Abu Bakr va 'Umar Islom kuchayib, keng tarqalganidan keyin uni to'lashni to'xtatganlar.

Similarly they are not given from Zakat except if the reason (‘illa) for which they are given is present. If the reason is not present, they are not given Sadaqah as Abu Bakr and ‘Umar stopped paying it after Islam was strengthened and widespread.

5. Qullar “ar-riqob”: Bular zakot berilishi kerak bo'lgan qullardir. Agar ular o'zlarini ozod qilish bo'yicha shartnoma tuzgan bo'lsalar, ularga zakot beriladi; agar shartnoma tuzmagan bo'lsalar, zakot mablag'lari hisobidan sotib olinadi va ozod qilinadi. Bugungi kunda qullar yo'q.

5. Slaves “Ar-riqab”: They are the slaves who are given of Zakat if they are contracted to free themselves, or they are purchased by Zakat funds and set free if they are not contracted. There are no slaves today.

6. Qarzdorlar “Al-Gharimeen”: Bular qarzga botgan va o‘z zimmalariga qarz olgan kishilardir. Ular odamlar o‘rtasidagi nizolarni hal qilish, qon puli (diya) to‘lash yoki shaxsiy manfaatlarini ado etish uchun berilishi kerak bo‘lgan kishilardir.

6. Debtors “Al-Gharimeen”: These are those who are indebted and bear debts upon themselves so they are paid to resolve disputes between people, pay blood-monies or to discharge their personal interests.

Qarzlarini hal qilish uchun yoki qon puli to'lash uchun qarzdor bo'lganlar — ular kambag'al bo'lsinlar yoki boy bo'lsinlar, qarzlarining aniq miqdori, ortiqchasiz, Zakotdan beriladi. Anas rivoyat qilishicha, Payg'ambar ﷺ shunday degan: “Gadoylik uchtasidan boshqalar uchun ruxsat etilmagan: dahshatli darajadagi qashshoqlik, og'ir qarz yoki og'ir qon puli.” Qabiysa ibn Muxoriq al-Hilaliy aytadi: “Men bir qarzni zimmamga oldim va uni (to'lashda yordam so'rash) uchun Allohning Elchisi ﷺ huzuriga keldim. U zot dedilar: ‘Bizning oldimizda kutib tur, bizga sadaqa kelguncha, sendan olishim uchun.’ Keyin dedilar: ‘Ey Qabiysa, gadoylik uchtadan bittasidan boshqasi uchun ruxsat etilmagan: zimmasiga qarz olgan kishi — unga sadaqa so'rashga ruxsat beriladi, to'lab bo'lguncha, shundan keyin esa to'xtaydi; molu-mulki ofatga uchragan kishi — unga turmush uchun kifoya qiladigan miqdorga yetguncha (yoki: turmush tirikchiligini ta'minlaydigan narsaga yetguncha) so'rashga ruxsat beriladi; va qashshoqlikka uchragan kishi, uning qavmidan uch dono kishi: “Falonchi qashshoqlikka uchradi”, deb guvohlik bersa — unga ham turmush uchun kifoya qiladigan miqdorga yetguncha (yoki tirikchilikka yetguncha) so'rashga ruxsat beriladi. Ey Qabiysa, bulardan boshqa narsa uchun so'ragan kishi haromni yeydi (suhtni yeydi).’”

As for those who bear debts to resolve disputes or to pay blood-monies, they are paid from the Zakat, whether they are poor or rich, the exact amount that they bear of debt without any excess. Anas narrated that the Prophet (saw) said: “Begging is not allowed except for three (persons): The person of abject poverty, odious debt or painful blood.” Qabeesa bin Mukhariq al-Hilali said: “I bore a burden so I went to the Messenger of Allah (saw) to beg for it. He said: ‘Wait with us until a Sadaqah comes to us so that I give you of it.’ Then he said: ‘O Qabeesa, begging is not allowed except for one out of three: A man bearing a burden so he is allowed to ask for a Sadaqah till he gets it then he holds from taking more; a man whose wealth suffered a calamity so he is allowed to beg until he attains what is enough of livelihood or he said what meets his livelihood; and a man who was struck by a poverty of which three wise men of his fold say that so and so person has been struck by a poverty so he is allowed to beg until he attains what is enough of livelihood, or he said what meets livelihood. Whoever begs other than these, O Qabeesa, he would eat illicit money (Suht).’”.

Qarzini o'z shaxsiy manfaatlari uchun to'lagan kishilarga, agar ular kambag'al bo'lsa yoki kambag'al bo'lmasa-da qarzlarini to'lashga qodir bo'lmasa, qarzlarini to'lash uchun zakotdan beriladi. Agar ular boy bo'lib, qarzlarini to'lashga qodir bo'lsa, ularga hech narsa berilmaydi, chunki bu ular uchun ruxsat etilmagan.

As for those who bear debt to meet their personal interests, they are given of Zakat to repay their debts if they are poor, or not poor but unable to fulfil their debts. If they are rich and able to pay their debts, they are not given anything as it is not allowed for them.

7. Alloh (SWT) yo'lida (Fi Sabiylillah): ya'ni jihod, unga zarur bo'lgan hamda unga bog'liq bo'lgan barcha narsalar, masalan, qo'shin tuzish, zavodlar qurish va qurol-yarog' ishlab chiqarish. Qur'onda "Fi Sabiylillah" zikr qilinganda, u jihoddan boshqasini anglatmaydi. Zakot jihod va uning zaruriy ehtiyojlari uchun sarflanadi va u biror miqdor bilan cheklanmaydi. Shuning uchun Xalifaning zakot oluvchilar uchun foydali deb ko'rgan narsasiga ko'ra, zakotning hammasini yoki bir qismini jihod uchun sarflash joizdir. Abu Said rivoyat qilgan: Allohning Elchisi ﷺ dedilar: "Sadaqa boy kishi uchun joiz emas, faqat Allohning (SWT) yo'lida..." va boshqa rivoyatda: "...yoki Allohning (SWT) yo'lidagi jangchi uchun".

7. In the way of Allah (swt) (Fi Sabeelillah): i.e. Jihad, whatever is necessary for it and what it depends upon, such as forming an army, establishing factories and manufacturing weapons.Whenever “Fi Sabeelillah” is mentioned in the Qur’an, it means nothing other than Jihad. Zakat is spent for Jihad and its essentials, and it is not limited to any amount. So it is allowed to spend all of the Zakat, or some of it, for Jihad according to what the Khalifah sees as beneficial for the Zakat beneficiaries. Abu Said narrated: The Messenger of Allah (saw) said: “Sadaqah is not allowed for the rich person except in the way of Allah (swt)…” and in another narration: “…or the fighter in the way of Allah (swt).”.

8. Yo‘lovchi (Ibn us-Sabeel): Bu shunday kishiki, uning safari shunday to‘xtab qolganki, uning uyiga yetib borishi uchun yetarli pul yo‘q. Unga zakotdan uning manziliga yetishi uchun yetarli bo‘lgan miqdor beriladi, kam bo‘lsa ham, ko‘p bo‘lsa ham. Shuningdek, u o‘z yashash joyida boy bo‘lsa ham, manziliga yetishi uchun zarur xarajatlar beriladi, chunki Rasululloh ﷺ shunday degan: “Sadaqa boy kishiga, faqat Alloh (SWT) yo‘lida, yoki yo‘lovchiga, yoki…” bundan mustasno, halol emas.

8. The wayfarer (Ibn us-Sabeel): This is the one whose travel has been cut off such that he doe not have enough money to allow him to reach his home. He is given from the Zakat the amount that will allow him to reach his destination, whether a little or a lot. Similarly, he is given the necessary expenses to allow him reach his destination, even if he is in fact rich where he lives, due to the Messenger (saw) ’s saying: “Sadaqah is not allowed for the rich person except in the way of Allah (swt) or a wayfarer or….”.

Zakotni bu sakkiz toifadan boshqasiga berish mumkin emas. Uni masjidlar, shifoxonalar, xayriya muassasalari yoki davlat yoki ummat manfaatlari uchun sarflanmaydi, chunki zakot bu sakkiz toifaning xususiy mulki bo'lib, boshqa hech kim ular bilan uni baham ko'rmaydi.

Zakat cannot be given to any other than these eight mentioned categories. It is not spent for building mosques, hospitals, charity facilities or any State or Ummah utility, because Zakat is the private property of the eight categories such that no one else shares it with them.

Xalifa bu toifalarga uni berish uchun mas'uldir, u bu toifalarning manfaatiga erishishni qanday ko'rishiga ko'ra, xuddi Allohning Elchisi (ﷺ) va undan keyingi xulafolar uning to'lanishini nazorat qilganidek. Xalifa uni bu sakkiz toifa o'rtasida taqsimlashi mumkin, shuningdek, bu toifalarga foyda keltiradi deb hisoblagan ayrim toifalarga sarflashni cheklashi mumkin. Agar bu toifalar topilmasa, zakot Bayt ul-Mol (Xazina)ning Sadaqot bo'limida saqlanadi, to'lanishga haqli bo'lganlar ehtiyoj bo'lganda uni sarflash uchun. Ibn Abbos sadaqa haqida shunday degan: "Agar uni shu sakkiz toifadan biriga sarflasangiz, bu to'g'ri bo'ladi." Ato' va Al-Hasan ham shunday deganlar. Molik dedi: Bizning nazarimizda sadaqani taqsimlash masalasi ijtihod masalasi bo'lib, hokimga havola etilgan, shuning uchun qaysi toifaning ehtiyoji bor va (odamlar) soni qaysi biri afzal ko'rilsa, hokim uni munosib deb ko'rganicha (afzal ko'radi).

The Khalifah is the one who is responsible to give it to these categories accordng to how he views achieving the benefit of these categories, as the Messenger of Allah (saw) and the Khulafa’a after him would supervise its payment. It is allowed for the Khalifah to distribute it among these eight categories as he may restrict its spending to some of these categories as he sees beneficial to these categories. If these categories are not found, the Zakat is preserved in Bait ul-Mal in the department of Sadaqat to spend it when there is a need for it by those who are entitled of it. Ibn Abbas said about Sadaqah: “If you spend it for one of these eight categories, it would be valid.” Ata’a and Al-Hassan said the same. Malik said: The matter of dividing Sadaqah in our view is that it is a matter of Ijtihad left to the governor so any category that has need and the number (of people) it is preferred (over others), according to how the governor views fit.”