Ushbu bob zakot tortiladigan har bir mol-mulk turining nisobini, ya'ni nisobga yetgan narsalardan zakot olinadigan miqdorni aniqlashni o'z ichiga oladi. Shuningdek, bir narsaga to'g'ri keladigan miqdorni, ya'ni o'zining va miqdorining aniqlanishini ham o'z ichiga oladi. Har bir tur bo'yicha ittifoq qilingan va ixtilof qilingan narsalarni zikr qiladi, ittifoq qilingan yoki ixtilofli bo'lishidan qat'i nazar. Biz bahsni bo'limlarga bo'lamiz. Birinchi bo'lim oltin va kumush haqida. Ikkinchisi tuyalar haqida. Uchinchisi qo'ylar haqida. To'rtinchisi sigirlar haqida. Beshinchisi ekinlar haqida. Oltinchisi tovarlar haqida.

/6This chapter deals with the identification of the nisab of each category of wealth on which zakat is levied, and that is the quantity on which zakat is charged for those 7items reaching the nisab. It also deals with the identification of the amount due on an item, that is, on itself and its quantity mention those things that they agreed upon and those over which they differed for each of the species, whether agreed upon or disputed. We will divide the discussion into sections. The first section is about gold and silver. The second is about camels. The third is about sheep. The fourth is about cows. The fifth is about crops. The sixth is about goods.

Ular zakot solinadigan kumushning miqdori besh avqiya [unsiya] ekanligiga kelishib olishgan, chunki Payg'ambar (Allohning rahmati va barakalari unga bo'lsin) ning sahih hadisi bor: "Besh avqiya [unsiya]dan kam kumushda sadaqa yo'q". Kumushdan boshqa ma'danlarga nisob belgilash, shuningdek ulardan to'lanadigan miqdor haqida esa ular ixtilof qilishgan. Ularning fikricha, bir avqiya og'irlik bo'yicha besh dirhamga teng. Ular bunga to'lanadigan miqdor o'ndan birning to'rtdan biri ekaniga kelishib olishgan. Bu oltinga ham tegishli, ya'ni zakot qirqdan biridir. Bu ular ma'dan bo'lib qolguncha, ya'ni o'z holatidan chiqmaguncha shunday bo'ladi.

They agreed that the quantity of silver on which zakat is levied is five awqiya [ounces], because of the authentic saying of of the Prophet (God’s peace and blessings be upon him), “There is no sadaqa in what is less than five awqiya [ounces] of silver”. They disagreed about the stipulation of a nisab for minerals other than silver, and also about the amount due on them. An awqiya, in their view, was equal to five dirhams by weight. They agreed that the amount due on this is one-fourth of a tenth. This applies to gold as well, that is, zakat is one- fortieth. This is so as long as they are in a state when they do not cease to be minerals.

Ushbu mavzu bo'yicha ular besh nuqtada ixtilof qilishgan: birinchidan, oltinning nisobi; ikkinchidan, unga vaqs qoidasi qo'llanadimi, ya'ni nisobdan ortiq miqdor oshganda zakot ortadimi yoki yo'qmi; uchinchidan, zakot uchun bir turdagi mol boshqa tur bilan qo'shilib, mustaqil tur sifatida hisoblanadimi, ya'ni nisob belgilanayotganda ular birgalikda hisobga olinadimi yoki ikki alohida tur bo'lib qoladimi; to'rtinchidan, nisob uchun uning yagona egasi bo'lishi shartmi yoki ikki kishiga tegishli bo'lishi ham mumkinmi; beshinchidan, konlar (ma'danlar) uchun nisobni, ularning hawl'ini va ulardan vojib bo'ladigan miqdorni hisobga olish.

Under this topic they disagreed over five points: first, the nisab for gold; second, does waqs apply to them, that is, is there no increase in zakat with an increase in an amount above the nisab'™ third, can one category be added to another for purposes of zakat so that they are considered as an independent category, that is, at the time of the fixation of the nisab, or are they two separate categories; fourth, is it a condition for the nisab that there be a single owner for it and not two; and fifth, the consideration of the nisab for minerals, their hawl, and the amount due on them.

Birinchi masala ularning oltinning nisobi haqidagi ixtilofi bilan bog'liq. Ko'pchilik faqihlar oltindan zakot yigirma dinor og'irligida, xuddi ikki yuz dirhamdagi kabi, olinadi, deb hisoblaydilar. Bu Molik, ash-Shofi'iy, Abu Hanifa va ularning shogirdlari, Ahmad hamda viloyatlardagi bir guruh faqihlarning fikridir. Bir guruh faqihlar, jumladan, al-Hasan ibn Abil-Hasan al-Basriy va Dovud ibn Aliyning shogirdlarining ko'pchiligi, oltin qirq dinor miqdoriga yetmaguncha undan hech narsa to'lanmaydi, deb hisoblaganlar; bunda to'lanadigan miqdor o'ndan bir qismining to'rtdan biri, ya'ni bir dinordir. Uchinchi guruh esa, oltinning bozor narxi ikki yuz dirhamga teng bo'lmaguncha yoki shu qiymatga yetmaguncha undan zakot yo'q, deydi. Agar u shu qiymatga yetsa, uning og'irligi yigirma dinor yoki undan kam yoki ko'p bo'lishidan qat'i nazar, undan o'ndan bir qismining to'rtdan biri to'lanadi. Bu qirq dinordan kam miqdorga nisbatan qo'llanadi, lekin miqdor qirq dinorga yetganda, uning dirhamdagi qiymati yoki bozor narxi emas, balki o'z og'irligi hisobga olinadi.

The first issue deals with their disagreement over the nisab of gold. The majority of the jurists maintain that zakat is to be levied on twenty dinars by weight as it would be in two hundred dirhams. This is the opinion of Malik, al- Shafi i, Abu HanTfa, their c disciples, Ahmad, and a group of the jurists of the provinces. A group of jurists, including al-Hasan ibn AbT al-Hasan al-BasrT and most of the disciples of Dawud ibn A1T, held that there is nothing to be paid C on gold until it reaches an amount of forty dinars, and in that the amount due is one-fourth of a tenth - one dinar. A third group said that there is no zakat on gold until its market rate equals two hundred dirhams™ or it has that value. If it reaches that value one-fourth of a tenth is due on it, whether its weight is twenty dinars or less or more. This applies to an amount that is less than forty dinars, but when it reaches an amount of forty dinars its own weight is to be taken into account and not its value in dirhams or its market rate or value.

Ularning oltin nisobi borasidagi ixtilofining sababi shundaki, Payg‘ambar (Allohning rahmati va salomi unga bo‘lsin) dan kumush nisobi singari oltin nisobi haqida hech narsa sobit bo‘lmagan. Al-Hasan ibn Umora orqali Oishadan rivoyat qilingan, Payg‘ambar ﷺ: “Har yigirma dinor uchun yarim dinor miqdorida oltin zakotini chiqaringlar”, degan rivoyat ko‘pchilikka ko‘ra amal qilinadigan rivoyat emas, chunki uni faqat al-Hasan ibn Umora yakka o‘zi rivoyat qilgan. Bu rivoyat ularga sahih bo‘lmagan kishilar, qirq dinorda zakot vojib bo‘lishi haqidagi ijmoga, ya’ni ularning kelishuviga tayangan. Molik esa amali ahli Madina (Madina ahlining amaliyoti)ga tayangan va shu sababli “al-Muvatta”da: “Biz orasida ixtilof bo‘lmagan sunnat shuki, yigirma dinorda zakot ikki yuz dirhamda bo‘lgani kabi vojibdir”, degan. Qirqdan kam miqdorda zakot vojib bo‘lishini belgilaganlar buni dirhamlarga asoslanib qilganlar. Ularning nazarida oltin va kumush bir jins bo‘lgani uchun, sahih matn kumush uchun isbotlangani sababli, kumushni asos qilib olganlar. Shunga ko‘ra, ular oltinning qiymatini vazn bo‘yicha emas, balki qiymat bo‘yicha kumushning qiymatiga bog‘liq deb belgilaganlar. Bu ijmo bo‘lmagan holda amal qilinadi. Bundan tashqari, ba’zi rivoyatlarda: “Besh avqiyadan (ounsdan) kam riqada sadaqa yo‘q”, degan so‘zlar bor va aytilishicha, riqa atamasi ham oltinga, ham kumushga nisbatan qo‘llanadi.

Ular nisob (oltin va kumush) qiymatidan ortiqcha qismi haqida ixtilof qilishgan. Ko'pchilik, ikki yuz dirhamdan ortiq og'irlik ham xuddi shu nisbatda, ya'ni o'ndan bir qismining to'rtdan biri bo'yicha baholanishi kerak, deb hisoblagan. Bu fikrni qo'llab-quvvatlaganlar orasida ash-Shofi'iy, Abu Yusuf va Abu Hanifaning shogirdlari Muhammad, Ahmad ibn Hanbal hamda bir guruh faqihlar bor. Boshqa bir guruh faqihlar, asosan Iroqdan bo'lganlar, ikki yuz dirhamdan ortiq qismga to'rtta qirqdan bir qismidan ortiq miqdor, ya'ni qirq dirhamga yetmagunicha, hech narsa vojib emas, deb hisoblagan. Agar u qirq dirhamga yetsa, unda o'ndan bir qismining to'rtdan biri, ya'ni bir dirham vojib bo'ladi, deyishgan. Bu Abu Hanifaning, Zufar va ularning shogirdlari orasidagi bir guruhning fikri bo'lgan.

They disagreed over what is in excess of the value of the nisab (of gold and silver). The majority maintained that the weight in excess of two hundred dirhams is to be assessed in the same ratio, that is, one-fourth of a tenth. Those who upheld this opinion include al-ShafiT, Abu Yusuf and Muhammad, the disciples of Abu HanTfa, Ahmad ibn Hanbal, and a group of jurists. Another group of jurists, mostly from Iraq, maintained that there is nothing due on what is in excess of two hundred dirhams until the excess reaches an amount of forty dirhams. If it does reach an amount of forty dirhams, one-fourth of a tenth is due on it, which is one dirham. This was the opinion of Abu HanTfa, Zufar, and a group from among their disciples.

Ихтилофнинг сабаби уларнинг Ҳасан ибн Умора ривояти саҳиҳлиги борасидаги тортишувидан келиб чиқади. Бу ривоятда матннинг билвосита ишораси (далолат ул-хитоб) ва ундаги зиддиятлар, шунингдек, ҳар бири турли ҳукмга эга бўлган икки асос — чорва моллари ва дон-дунлар ўртасидаги иккиланиш ҳам мавжуд. Ҳасан ибн Умора буни Абу Исҳоқдан, у Осим ибн Думрадан, у Алий (розияллоҳу анҳу)дан, у Пайғамбар ﷺ дан ривоят қилган: «Мен отлар ва қуллардан садақани кечдим, аммо олтин ва кумушдан, ҳар икki юз дирҳамдан бешта дирҳам, яъни тўртдан бир ўнлик миқдорида, ва ҳар йигирма динордан ярим динор садақа бериладилар. Икki юз дирҳамга, уларнинг устидан бир йил ўтмагунча, ҳеч нарса вожиб бўлмайди; бир йил ўтгач, уларнинг устидан беш дирҳам вожиб бўлади. Бундан ортиқ бўлган ҳар қирқ дирҳамга бир дирҳам, ва йигирма динордан ортиқ ҳар тўрт динорга бир дирҳам, то ортиқча қисм қирқ динорга етгунча; сўнг ҳар қирқ динорга бир динор ва ҳар йигирма тўрт динорга ярим динор ва бир дирҳам вожиб бўлади». Унга зид келувчи матннинг билвосита ишораси эса Пайғамбар ﷺ нинг «Беш авқиядан кам кумушга садақа йўқ», деган сўзидан келиб чиқади. Чунки бу ундан ортиқ миқдорга садақа вожиб бўлишини англатади. Чорва моллари ва дон-дунлар асослари ўртасидаги иккиланишга келсак, вақс ҳақидаги матн чорва моллари учун белгиланган, ва улар дон-дунда вақс йўқлигига иттифоқ қилганлар. Олтин ва кумушни чорва молларига ўхшаш деб ҳисоблаганлар, уларда вақс амал қилади, деганлар; уларни дон-дунга ўхшаш деб ҳисоблаганлар эса, уларда вақс йўқ, деганлар.

Uchinchi masala oltinni zakot maqsadida kumushga qo'shish haqida. Molik, Abu Hanifa va bir guruh faqihlarning fikriga ko'ra, dirhamlar bir-biriga qo'shilishi mumkin va agar ularni birlashtirish natijasida nisob miqdoriga yetilsa, ularga zakot vajib bo'ladi. Ash-Shofi'iy, Abu Savr va Dovud esa oltinni kumushga qo'shish mumkin emasligini, kumushni ham oltinga qo'shish mumkin emasligini aytganlar.

The third issue deals with the adding of gold to silver for purposes of zakat. According to Malik, Abu HanTfa, and a group of jurists dirhams may be added to and if the nisab is attained by combining them becomes due on it. Al-ShafiT, Abu Thawr, and Dawud said that gold is not to be added to silver nor is silver to be added to gold.

Ularning ixtilofining sababi shundaki, zakot bu turlarning har biriga ularning o‘ziga xos sababi uchunmi yoki hammasiga xos bo‘lgan umumiy sabab uchunmi, ya’ni fuqaholar ta’kidlaganidek, ular kapital (pul birliklari) manbai va iste’mol qilinadigan narsalarni baholash vositasi bo‘lish xususiyati uchunmi, shuni hal qilishdadir. Har birida e’tibor qaratilgan narsa uning o‘ziga xos mohiyati, deb hisoblaganlar, shu sababli har biri uchun nisob turlicha bo‘ladi, deganlar: bular xuddi sigir va qo‘y kabi ikki alohida tur bo‘lib, shuning uchun birini ikkinchisiga qo‘shib bo‘lmaydi. Ularda e’tibor qaratilgan narsa biz zikr qilgan umumiy xususiyat, deb hisoblaganlar esa turkumlarni bir-biriga qo‘shishga ruxsat berganlar. Ko‘rinadiki, ahkomlardagi farq nomlar turlicha bo‘lgani va ashyolarning o‘zi turlicha bo‘lgani jihatidan hisobga olinishi kerak, garchi foyda olish maqsadi umumiy asos bo‘lsa-da. Mana shu narsa bu masalada, shuningdek, riboda ham Molik (Alloh unga rahm qilsin) tomonidan hisobga olingan. Turkumlarni qo‘shishga ruxsat berganlar qo‘shishning tavsifi borasida ixtilof qilganlar. Molik ularni belgilangan pul birligi (kurs) asosida qo‘shish kerak, deb hisoblagan va bu, oldinroq u tomonidan aytilganidek, bir dinorni o‘n dirhamga aylantirish orqali amalga oshirilishi kerak, degan. Shunday qilib, uning fikricha, o‘nta dinor va yuzta dirhamga ega bo‘lgan kishi ikkalasidan ham zakot to‘lashga majburdir. U ulardan istalgan birini boshqasiga aylantirishga ruxsat bergan. Bu guruhdagi boshqa ba’zi fuqaholar esa qo‘shishni zakot vaqtidagi qiymat bo‘yicha amalga oshirish kerak, dedilar. Agar kishida yuzta dirham va yuz dirham qiymatiga teng to‘qqizta misqol bo‘lsa, u ulardan zakot to‘lashga majburdir. Agar kishida yuzta dirhamga teng o‘n bir misqol bo‘lsa va yana to‘qqizta misqoli bo‘lsa, u ulardan ham zakot to‘lashga majburdir. Bu fikrni tutganlar orasida Abu Hanifa ham bor, va shunga o'xshash fikrni al-Savriy ham bildirgan, faqat u muhtojlar foydasiga ehtiyotkorlikni, ya'ni qo'shish uchun qiymat yoki belgilangan nisbatni (aylantirishda) qo'llashdan ehtiyot bo'lishni afzal ko'rgan. Ba'zi faqihlar miqdori kamroq bo'lgan turni (aylantirib) miqdori ko'proq bo'lgan turga qo'shish kerak, miqdori ko'proq bo'lgan turni esa miqdori kamroq bo'lgan turga qo'shmaslik kerak, deb hisoblaganlar. Boshqa bir faqihlar esa, dinorlar dirhamlardan kam yoki ko'p bo'lishidan qat'i nazar, doimo dinorlar qiymat bo'yicha (aylantirilib) qo'shiladi, dirhamlar esa dinorlarga qo'shilmaydi, chunki asos dirhamlardir, dinorlar esa ularga tobedir, dinorlar qirq taga yetmaguncha ular haqida sobit hadis yoki ijmo yo'q, deganlar. Ba'zilar esa, agar shaxs bir turda nisobga ega bo'lsa, boshqa tur, u kam yoki ko'p bo'lishidan qat'i nazar, unga qo'shiladi, deganlar. Ular ikkalasi ham alohida nisobga yetmaganda, qo'shish yo'li bilan nisob hosil qilishga urinmaganlar.

Malik va Abu Hanifa rahimahumallahga ko'ra, ikki sherik o'zlaridan har biri nisobga ega bo'lmaguncha, alohida-alohida zakot to'lashga majbur emaslar. Ash-Shofi'iyga ko'ra esa, birlashgan mol bitta shaxsning molining hukmiga ega. Ixtilofning sababi, Payg'ambar ﷺ ning "Besh avqiyadan (uqiyadan) kam kumushda sadaqa yo'q" degan so'zlari ustidagi ittifoqdir. Bu so'zdan ikki xil tushunish mumkin: birinchisi, bu hukm bitta egasi bo'lgan mol uchun ekan; ikkinchisi, bu hukm bitta yoki bir nechta egasi bo'lgan mol uchun ham qo'llanadi, faqat nisob belgilanishining maqsadi og'irlikni yengillashtirish bo'lgani uchun, bu nisobning bitta egaga tegishli bo'lishi zarur deb hisoblanadi. Bu ikkinchi tushuncha afzalroqdir, Alloh eng yaxshi biladi. Ash-Shofi'iy esa buni ikki kapitalni aralashtirishga o'xshatgan ko'rinadi, ammo zakot maqsadida kapitallarni aralashtirishning huquqiy kuchi haqida ittifoq yo'q, bu haqda keyinroq so'z boradi.

According to Malik and Abu HanTfa, two partners are not under an obligation to pay zakat individually until each one of them possesses the nisab. According to al-ShafiT, combined wealth has the hukm of a single individual.The reason for disagreement stems from the consensus upon the saying of the Prophet (God’s peace and blessings be upon him), “There is no sadaqa on less that five awqiya (ounces) of silver”. It is possible to understand from this that this is its hukm when there is one owner, and it is also possible to understand that this hukm applies to it when it is owned by one or more, except that as the purpose of the stipulation of nisab is relief from burden it is deemed necessary this nisab be for one owner. This is a better interpretation, Allah knows best. Al-Shafi T, it c appears held it to be similar to the mixing of the two capitals,197 but the effectiveness (in law) of mixing the capitals for purposes of zakat is not agreed upon, as will be coming up later.

هذا يتعلق باختلافهم في اعتبار النصاب في المعادن (على هيئة الخام) ومقدار الواجب فيها. فقد اعتبر مالك والشافعي النصاب في المعادن. والخلاف بينهما أن مالكًا لم يشترط فيها مرور سنة، بينما اشترط الشافعي ذلك، كما سنبحثه في الفصل الرابع. وكذلك لم يختلف رأيهما في أن الواجب فيها هو ربع العشر. أما أبو حنيفة فلم يشترط نصابًا في المعادن ولا مرور سنة، وقال: إن الواجب فيها الخمس. وسبب الخلاف هو: هل يدخل لفظ الركاز (الكنز) المعادن أيضًا؟ وقد روي عن النبي ﷺ أنه قال: «وفي الركاز الخمس». وقد روى أشهب عن مالك أن المعادن التي توجد دون عمل تُعامل معاملة الركاز، وفيها الخمس. وسبب اختلافهم في هذا يرجع إلى «دلالة اللفظ»، وهي أساس الخلافات الشائعة التي ذكرناها.

This relates to their disagreement about consideration of the nisab in minerals (in the form of ore) and the amount due on them. Malik and al-Shafi<T did take the nisab into account in the case of minerals. The disagreement between the two is that Malik did not stipulate the passage of one year for them, while al-Shafi T did stipulate c that, as we will discuss in the fourth chapter. Likewise, their views did not differ on the point that the amount due on them is one- fourth of a tenth. Abu HanTfa did' not stipulate a nisab in minerals nor the passage of a year. He said that the amount due is a fifth. The reason for disagreement is whether the term rikdz (treasure) includes minerals as well. The Prophet (God’s peace and blessings be upon him) is reported to have said, “In the treasure-trove there is a fifth”. Ashhab has related from Malik that minerals found without effort are treated as rikdz and it is in these that there is a fifth. The reason for their disagreement over this derives from “the connotation of a word” (dalalat al-lafz), which is a basis for the common disputes that we have mentioned.

Muslim faqihlar bir kelishib olganlar: har besh tuyaga bir qo‘y to‘g‘ri keladi, yigirma to‘rtgacha. Yigirma beshta tuya bo‘lsa, zakot sifatida bir bint maxod (makhad) beriladi, o‘ttiz beshgacha. Agar bint maxod topilmasa, zakot sifatida bir ibn labun erkak beriladi. Tuyalar soni o‘ttiz oltita bo‘lsa, zakot sifatida bir bint labun beriladi, qirq beshgacha. Tuyalar qirq oltita bo‘lganda, zakot hiqqa bo‘ladi, oltmishgacha. Tuyalar oltmish bir bo‘lsa, zakot sifatida bir jadha’ beriladi, yetmish beshgacha. Tuyalar yetmish oltita bo‘lsa, zakot sifatida ikkita labun beriladi, to‘qsongacha. Tuyalar to‘qson bir bo‘lganda, zakot sifatida ikkita hiqqa beriladi, bir yuz yigirmagacha tuya bo‘lsa. Bularning hammasi Payg‘ambar ﷺ tomonidan belgilangan sadaqa kitobida mavjud bo‘lgani uchun farz qilingan va uning ortidan Abu Bakr va Umar ham shunga amal qilganlar.

The Muslim jurists agreed that on every five camels there is a sheep, up to twenty-four. If there are twenty-five camels the zakat due is one makhad up to .thirty-five camels, but if a Wnr makhad is not available the zakdt due is one ibn labun male. If the number of camels is thirty-six the zakdt due is one bint labun up to forty-five camels. When the camels are forty-six the zakat is on hiqqa up to sixty. If the camels are sixty-one the zakdt due is one jadha^ up to seventy-five camels. If the camels are seventy-six the zakdt due is two labun up to ninety. When the camels are ninety-one the zakdt due is two hiqqas up to one hundred and twenty camels. All this is prescribed because it is established in the book of sadaqa laid down by the Prophet (God’s peace and blessings be upon him), and which was followed after him by Abu Bakr and TJmar.

Ular bu masalada ayrim nuqtalarda ixtilof qilganlar. Bularga quyidagilar kiradi: bir yuz yigirmadan ortiq tuyalar soni masalasi; talab qilingan yoshdagi tuya yo‘q bo‘lganda, egasida undan katta yoki undan kichik tuya bo‘lsa, hukm qanday ekani; hamda juda yosh tuyalardan zakot olinadimi yoki yo‘qmi, agar olinsa, unda nima wajib bo‘lishi masalasi.

They disagreed about it on certain points. These include: the issue of the number of camels over one hundred and twenty; the hukm in the case of lack of a camel of the required age when the person possesses one that is older than it or one that is younger; and the question whether zakat is levied on very young camels, and if it is then what is due?

Bu ularning mana shu masalada, ya'ni bir yuz yigirma dan ortiq tuyalar haqida, ixtilofiga taalluqlidir. Molik aytdi: agar tuyalar bir yuz yigirmadan oshsa, zakot yig'uvchi uchun ikki yoshli bint labunni uchta yoki hiqqani ikkita olish ixtiyori bor, bu yigirma tuyagacha, ya'ni bir yuz o'ttiz tuyagacha bo'lganda; shunda bitta hiqqa va ikkita bint labun beriladi. Uning shogirdlaridan Ibn al-Qosim esa aytdiki, u uchta bint labun to'lashi kerak, hech qanday ixtiyorsiz, jami bir yuz sakson tuyagacha, shu holda to'lanadigan zakot bitta hiqqa va ikkita bint labundir. Bu ash-Shofe'iyning ham fikri edi. Molikning shogirdlaridan Abd al-Malik ibn al-Majishun esa aytdiki, zakot yig'uvchi faqat ikkita hiqqa olishi kerak, hech qanday ixtiyorsiz, bir yuz o'ttiz tuyagacha.

This relates to their disagreement about camels in excess of one hundred and twenty. Malik said that if they exceed one hundred and twenty the collector has the choice of acquiring three bint labuns or two hiqqas up to one hundred and thirty camels, in which case there will be one hiqqa and two bint labuns, Ibn al-Qasim, from among his disciples, said that he is to pay three bint labuns without a choice till the total is one hundred and eighty camels when the required payment is one hiqqa and two bint labuns. This was also al-Shafi^s opinion. Abd al-Malik c ibn al-Majishun, one of the disciples of Malik, said that the official collector is to take only two hiqqas without having a choice, up to one hundred and thirty camels.

Kufiylar, Abu Hanifa va uning shogirdlari hamda al-Savriy aytdilar: agar tuyalar soni bir yuz yigirmadan oshsa, zakot hisobi yangidan boshlanadi. Bu degani, ularning fikricha, har besh tuyaga bir qo‘y to‘g‘ri keladi. Agar tuyalar soni bir yuz yigirma beshta bo‘lsa, zakot ikki hiqqa va bir qo‘y bo‘ladi: ikki hiqqa bir yuz yigirma tuyaga, qo‘y esa besh tuyaga tegishli bo‘ladi. Agar soni bir yuz o‘ttizga yetsa, ularda ikki hiqqa va ikki qo‘y bo‘ladi; agar bir yuz o‘ttiz beshta bo‘lsa, zakot ikki hiqqa va uch qo‘y bo‘ladi, to bir yuz qirqgacha; bu holda to‘rt qo‘y va ikki hiqqa bo‘ladi, to bir yuz qirq beshgacha. Agar bir yuz qirq beshga yetsa, zakot ikki hiqqa va bir bint makhad bo‘ladi: ikki hiqqa bir yuz yigirma tuyaga, bint makhad esa ortiqcha yigirma besh tuyaga tegishli bo‘ladi, dastlabki hisobdagidek, bir yuz ellikkacha. Agar soni shu raqamga yetsa, ularda uch hiqqa lozim bo‘ladi. Agar soni bir yuz ellikdan oshsa, hisob dastlabki nisbatlarga qaytadi, to tuyalar soni ikki yuzga yetguncha; shunda zakot to‘rt hiqqa bo‘ladi, so‘ngra yana dastlabki hisobga qaytiladi. Kufiylardan boshqa fuqahолар esa bir yuz o‘ttizdan oshgan har qirq tuyaga bir bint labun va har ellik tuyaga bir hiqqa to‘g‘ri kelishiga kelishdilar. Hisobni dastlabkisiga qaytarish yoki qaytarmaslik borasidagi ixtilofning sababi bu masala bo‘yicha rivoyatlarning o‘zaro ziddiyatidan kelib chiqadi. Sadaqa kitobida sobit bo‘lganki, Payg‘ambar ﷺ aytdilar: “Bir yuz yigirmadan oshgan sonda har qirqtasiga bir bint labun, har ellitasiga bir hiqqa bor”. Abu Bakr ibn Amr ibn Hazm ibn ʿAmr rivoyat qiladi, u otasidan, otasi bobosidan, bobosi Payg‘ambardan ﷺ (Allohning salavoti va barakalari unga bo‘lsin) rivoyat qilganki, u sadaqa kitobini yozdirgan va unda shunday deyilgan: "Agar tuyalar yuz yigirma donadan ortiq bo‘lsa, majburiyatni yuklash yangidan boshlanadi". Ko‘pchilik birinchi rivoyatni afzal ko‘rdi, chunki u ishonchliroqdir. Kufaliklar esa Amr ibn Hazm rivoyatini afzal ko‘rishga qaror qildilar, chunki u Oisha va Ibn Mas‘ud orqali naqllar bilan ishonchli deb isbotlangan. Ular aytdilar: bunday masalada u sunnatdan boshqa bo‘lishi to‘g‘ri emas, chunki bunday narsani qiyos (ra’y) asosida ifodalab bo‘lmaydi.

Ushbu masala shunga oid: zakat to'lovchining qo'lida kerakli yoshdagi tuya bo'lmasa-yu, uning tuyalari bundan katta yoki kichik yoshda bo'lsa, nima qilish kerakligi haqida. Molik aytdiki, u o'sha yoshdagi tuya sotib olishga majbur. Bir guruh faqihlar aytdiki, agar uning tuyasi talab qilinganidan kichik yoshda bo'lsa, u o'zidagi tuyani yigirma dirham bilan birga topshiradi yoki ikkita qo'y berishi mumkin. Agar uning tuyasi yoshi kattaroq bo'lsa, sadaqa yig'uvchi unga yigirma dirham yoki ikkita qo'y to'laydi. Bu masala sadaqa kitobida isbotlangan, shuning uchun bu borada bahslashishning ma'nosi yo'q. Ehtimol, bu hadis Molikka yetib bormagandir. Ash-Shofi'iy va Abu Savr o'z fikrlarini shu hadisga asoslashgan. Abu Hanifa aytdiki, majburiyat qiymatni to'lashdir va bu uning zakat maqsadida qiymatlarni baholash tamoyiliga asoslangan. Yana bir guruh faqihlar aytdiki, u o'zidagi tuyani topshiradi va farqning qiymatini hisobga olib tenglashtiradi.

This issue deals with the case when a camel of the right age is not available among the camels, but the assessee has camels of an age that is either higher or is lower. Malik said that he is to be obliged to buy a camel of that age. A group of jurists said that he is to deliver the camel that he possesses along with a payment of twenty dirhams if the age of the camel that he has is less (than the prescribed age), or he may give two sheep. If the age of the camel that he has is greater, the collector of the sadaqa is to pay him either twenty dirhams or two sheep. This is established in the book of sadaqa, so there is no purpose in arguing over it. Perhaps this tradition did not reach Malik. Al-ShaficT and Abu Thawr based their opinions on this tradition. Abu HanTfa said that the obligation is to pay the value, and this on the basis of his principle of assessing values for the purpose of zakat. Another group of jurists said that he is to deliver the camel that he has and adjust the value of the difference.

Uchinchi masala: bolalagan (juda yosh) tuyalarga zakot farz bo'ladimi, agar farz bo'lsa, unda zimmadagi majburiyat qanday? Bir guruh faqihlar ularga zakot farz bo'ladi, deyishgan, boshqa guruh esa farz bo'lmaydi, deyishgan.

The third issue is whether zakat is levied on very young camels, and if it is due then what is the liability? A group of jurists said that zakat is levied on them, while another group said that it is not.

Ularning ixtilofining sababi bu turdagi (hayvonlar) nomi juda yosh tuyalarni ham o‘z ichiga oladimi yoki yo‘qmi, degan masaladan kelib chiqadi. Ularda zakot yo‘q, deb hisoblaganlar, ular Abu Hanifa va Kufa fuqahоlarining bir guruhi bo‘lib, Suvayd ibn G‘aflaning rivoyatiga dalil keltirganlar. U aytadi: “Payg‘ambar (ﷺ)ning yuborgan yig‘uvchisi bizning oldimizga keldi va men u bilan birga o‘tirdim. Men uning shunday deganini eshitdim: ‘Menga buyurilganki, emizikli bolalik tuyalardan birortasini olmayman, turli-tuman mollarni bir joyga jamlamayman va bir joyda jamlangan mollarni ajratmayman.’ U (Suvayd) aytadi: ‘Bir kishi unga o‘rkachi (kavmd?) bor tuyani olib keldi, lekin u uni qabul qilishdan bosh tortdi.’” Yosh tuyalarda zakot majburiy, deb hisoblagan ba’zi kishilar: uning (zakot beruvchining) ularga tegishli yoshdagi tuyani sotib olishga majbur bo‘lishi kerak, deydilar. Boshqalar esa, ulardan birini olish mumkin, deydilar va bu qiyosga yaqinroqdir. Ular xuddi shunday ixtilofga buzoqlar va echkilar haqida ham borganlar.

The reason for their disagreement arises from whether the term used for the species includes very young camels. Those who maintained that there is no zakat on them, and these are Abu HanTfa and a group of jurists from Kufa, argued on the basis of the tradition of Suwayd ibn Ghafla, who said, “The collector appointed by the Prophet (God’s peace and blessings be upon him) came over to us and I sat with him when I heard him say, ‘It is my mandate that I do not take one of the suckling baby camels and that I do not combine distinctive categories nor do I separate combined things? He [Suwayd] said, ‘A man came up to him with a camel with a mounting hump (kawmd?), but he refused to accept it’”. Some of those who made zakat obligatory on young camels said that he is to be obliged to buy a camel of the right age due on them, while others said he may take one out of them, which is closer to analogy. They disagreed in the same way over calves and kids.

Aksariyat faqihlarning fikricha, har o'ttita sigirdan bir yoshli sigir (tabi') zakot sifatida beriladi, har qirqta sigirdan esa ikki yoshli sigir (musinna) beriladi. Bir guruh faqihlar esa har o'nta sigirdan bitta qo'y zakot sifatida beriladi, bu tartib o'ttitagacha bo'lgan sigirlarga nisbatan qo'llanadi, o'ttitadan keyin esa bir yoshli sigir beriladi, deganlar. Rivoyat qilinishicha, sigirlar soni yigirma beshga yetganda ularda yetmish beshgacha bitta sigir, undan oshganda esa ikkita sigir zakot sifatida beriladi. Agar sigirlar soni bir yuz yigirmaga yetsa, har qirqtadan bitta sigir beriladi; bu Sa'id ibn al-Musayyabdan rivoyat qilingan. Faqihlar qirq bilan oltmish orasidagi sonlar haqida ixtilof qilganlar. Molik, ash-Shofi'iy, Ahmad, as-Savriy va bir guruh faqihlar qirqdan oshgan sigirlarda oltmishga yetguncha hech narsa vojib emas, deganlar. Sigirlar soni oltmishga yetsa, yetmishgacha ikkita bir yoshli sigir beriladi. Yetmishda bir ikki yoshli sigir va bir bir yoshli sigir, to sakkizgacha. Sakkizda sakson ikki yoshli sigir, to to'qsongacha. To'qsonda to'qqizgacha uchta bir yoshli sigir. Yuzda ikkita bir yoshli sigir va bitta ikki yoshli sigir beriladi, undan oshgan miqdorda ham shu tartibda davom etiladi. Shunday qilib, har o'ttitada bir yoshli sigir, har qirqta esa ikki yoshli sigir beriladi.

The majority of the jurists maintain that for every thirty cows zakat in the form of a one-year-old cow (tab?) is due and for every forty cows a two-year- old cow (musinna). A group of jurists said that for every ten cows one sheep is due, and this rate applies to up to thirty for which a one-year-old cow is due. It is said that when the number reaches twenty-five there is one cow due on them up to seventy-five, and two cows are due when they exceed this number. If the number reaches one hundred and twenty, then, for every forty one cow is due, and this is related from SacTd ibn al-Musayyab. The jurists differed over the number between forty and sixty. Malik, al-ShaficT, Ahmad, al- Thawff, and a group of jurists held that there is nothing due on the cows that exceed forty until the number reaches sixty. If the number reaches sixty there are two one-year-old cows for them up to seventy. At seventy there is one two- year-old cow and one one-year-old cow up to eighty. At eighty there are two two-year-old cows up to ninety. At ninety there are three one-year-old cows up to one hundred. At hundred there are two one-year-old cows and one two- year-old cow and so on for whatever goes beyond that. Thus, for every thirty there is a one-year-old cow and for every forty a two-year-old cow.

Nisob bo'yicha ularning ixtilofining sababi shundaki, Muoz rivoyati sanadining sahihligi borasida ittifoq yo'q, shu sababli uni al-Buxoriy ham, Muslim ham rivoyat qilmagan. Viloyat faqihlari orasida sigirlardagi vaqs masalasidagi ixtilofning sababi shuki, Muoz ushbu rivoyatda vaqs haqida hukm chiqarishni to'xtatib turgan va Payg'ambar (ﷺ) dan so'ragandan keyin hukm berishini aytgan. Ammo u Payg'ambarga yetib borganida, uning (ﷺ) vafot etganini topgan. Bu borada matn bo'lmagani uchun hukm qiyos orqali izlangan. Tuya va qo'ylar asosida qiyos qilganlar vaqsda hech narsa vojib deb hisoblamagan, vaqs uchun asos zakot tushishi ekanligini, dalil bilan istisno qilinmagan bo'lsa, deb bilganlar esa, sigirlarda vaqs amal qilmasligi kerak deb hisoblagan, chunki bu borada ijmo yoki boshqa manbadan dalil yo'q.

Ushbu mavzu doirasida ular erkin otlatilgan qo'ylar uchun kelishib olishdiki, qo'yning soni qirqtaga yetsa, bir yuz yigirmagacha bitta qo'y lozim bo'ladi. Bir yuz yigirmadan oshgan qism uchun ikki yuzgacha bo'lgan sonda ikkita qo'y lozim bo'ladi. Agar soni ikki yuzdan oshsa, uch yuzgacha uchta qo'y lozim bo'ladi, uch yuzdan oshsa, har yuz qo'yga bittadan qo'y lozim bo'ladi. Bu ko'pchilikning fikri bo'lib, faqat al-Hasan ibn Solih bundan mustasno, u aytdiki, qo'ylar soni uch yuz bir taga yetsa, ularga to'rtta qo'y lozim bo'ladi, soni to'rt yuz bir bo'lsa, ularga besh qo'y lozim bo'ladi. Bu fikr Mansur orqali Ibrohimdan rivoyat qilingan. Sadaqa kitobidan rivoyat qilingan sahih hadislar ko'pchilik fikrini qo'llab-quvvatlaydi.

They agreed under this topic that for sheep reared on (free) grazing one sheep is due if the number reaches forty sheep, up to one hundred and twenty. For the excess over one hundred and twenty there are two sheep up to a number of two hundred. If the number exceeds two hundred, three sheep are due up to three hundred, and if it exceeds three hundred, then, for every hundred sheep there is one sheep. This is the opinion of the majority, except al-Hasan ibn Salih, who said that if the number of sheep reaches three hundred and one the number of sheep due on them are four, and if the number is four hundred and one, five sheep are due on them. This opinion has been related from Mansur from Ibrahim. The authentic traditions related from the book of sadaqa support the opinion of the majority.

Ular echkilarning qo'y bilan birgalikda hisoblanishiga kelishganlar, ammo zakot olinadigan turkum (tur) haqida ixtilof qilganlar. Molik aytdiki: zakotni ko'proq sonli bo'lgan turkumdan oladi, agar ular teng bo'lsa, yig'uvchiga tanlash huquqi beriladi. Abu Hanifa aytdiki: agar turkumlar turlicha bo'lsa, yig'uvchiga tanlash huquqi beriladi. Shofe'iy esa aytdiki: u turli turkumlardan o'rtacha sifatli hayvonlarni olishi kerak, chunki Umar (Alloh undan rozi bo'lsin) dan rivoyat qilingan fikrga ko'ra: "Biz chorvador boqadigan yosh qo'zilarni baholaymiz, lekin ularni olmaymiz, na iste'mol uchun semirtirilgan qo'ylarni olamiz, na bola tug'gan yoki tug'ish arafasidagi qo'ylarni, na qo'chqorlarni olamiz. Biz olti oylik va bir yoki ikki yoshli qo'ylarni olamiz". Bu tanlash va o'rtacha sifat o'rtasida muvozanatni ta'minlaydi.

They agreed that goats are to be combined with sheep, but they differed about the category (species) from which the collector is to take zakat. Malik said that he is to take the zakat from the category which has the greater number (of animals), and if they are equal the collector has a choice. Abu HanTfa said that if the categories differ the collector is given a choice. Al- Shafi i c said that he is to take average quality animals from the different categories because of an opinion related from ‘Umar (God be pleased with him) that “we assess them for young lambs that are tended by the shepherd, but we do not take them, nor do we take sheep fattened for consumption, nor those that have given birth to offspring or those about to do so, nor the rams. We do take sheep that are.six months and those that are one or two-year-old”. This ensures a balance between choice and an average quality.

Ular ishonchli zakot haqida kelishdilar: yomg'ir suvi bilan sug'oriladigan yerning ekinida zakot majburiyati o'ndan bir (ushr) bo'lib, sun'iy sug'oriladigan yerning ekinida esa o'ndan birning yarmi bo'ladi, chunki bu Payg'ambar ﷺ dan sobit bo'lgan. Ular bu turdagi zakotda nisob shartlari haqida ixtilof qildilar. Ko'pchilik unga nisob belgilash kerak deb hisobladi, u besh avsuq deb topildi. Bir vasq ijmo bilan oltmish so'ga teng, bir so' esa Payg'ambar ﷺ ishlatgan mudd o'lchovi bo'yicha to'rt mudga teng. Ko'pchilik fikricha, u ﷺ ishlatgan mudd bir yarim rotlga (rati) teng bo'lib, bu Bag'dodda ishlatiladigan muddan biroz ko'pdir. Bu fikrni Abu Yusuf Iroq faqihlarining fikri va Madina faqihlarining bu haqdagi guvohligi asosida Molik bilan bahslashganda tan olgan. Abu Hanifa mudd ikki rotlga, so' esa sakkiz rotlga teng deb aytar edi. Abu Hanifa, shuningdek, ekinlar va mevalar uchun nisob yo'q, deb aytgan.

They agreed that the obligation of zakat for crops of rain-fed-land is one-tenth ( ushr), while z the zakat for crops of irrigated land is one-half of one-tenth, as this has been established from the Prophet (God’s peace and blessings be upon him). They disagreed about the stipulation of a nisdb for this category of zakat- wealth. The majority decided to impose a nisab in it, which was held to be five awsuq. One wasq is equal to sixty saS by consensus, and one sdS is equal to four mudd, in accordance with the mudd used by the Prophet (God’s peace and blessings be upon him). The majority maintain that the mudd used by him is one and one-third roti (rati), which, is slightly more than the one used in Baghdad. This is what was conceded by Abu Yusuf when he was confronted by Malik on the basis of the opinion of the jurists of Iraq and the testimony of the jurists of Medina about it. Abu HanTfa used to say about the mudd that it is equal to two rotis, and about the s& that it is equal to eight rotis. Abu HanTfa also said that there is no nisdb for crops and fruits.

Ularning ixtilofining sababi umumiy ma'no bilan xos ma'no o'rtasidagi ziddiyatdan kelib chiqadi. Umumiy ma'no Payg'ambar (ﷺ)ning so'zidadir: "Osmon suvi bilan sug'oriladigan yerdan o'ndan bir, sug'orish uchun inson kuchi bilan suv tortiladigan yerdan esa o'ndan bir yarmi zakot olinadi". Xos ma'no esa Payg'ambar (ﷺ)ning so'zidadir: "Besh avsoqdan kam bo'lgan narsada sadaqa yo'q". Ikkala hadis ham sahihdir. Umumiy ma'noni xos ma'no asosida tushunish kerak, deganlar nisob bor, deyishgan, va bu mashhur qarashdir. Boshqa ba'zi faqihlar esa bu yerda umumiy va xos ma'nolar o'zaro ziddiyatga kirishadi, deb hisoblashgan, chunki ulardan qaysi biri oldin, qaysi biri keyin vahiy qilinganini bilib bo'lmaydi. Ularning nazarida xos ma'no umumiy ma'noni, umumiy ma'no esa xos ma'noni bekor qilishi mumkin, chunki amal qilinadigan har qanday narsa bekor qilinishi mumkin, bu qisman yoki to'liq bekor qilish bo'lishi mumkin. Bu faqihlar umumiy ma'noni tanlaganlarida, nisob yo'q, deganlar. Ko'pchilikning umumiy ma'noni xos ma'no asosida tushunishi, mening nazarimda, ziddiyatga kirishgan qismda xos ma'noni umumiy ma'noga ustun qo'yish toifasiga kiradi, chunki umumiy ma'no zohirdir, xos ma'no esa aniq-ravshandir. Shuning uchun bu masalani o'ylab ko'ring, chunki ko'pchilik aynan shu sababni, ya'ni umumiy ma'noni xos ma'no asosida tushunish kerak, deb bartaraf etgan, holbuki, aslida bu shunday emas. Ular o'rtasidagi ziddiyat mavjud, faqat xos ma'no umumiy ma'noga bevosita ergashgan bo'lsa, bu istisno bo'lar edi. Biroq, Abu Hanifaning nisob bo'lmasligi haqidagi dalillari umumiy ma'noga asoslangan holda zaif tomonga ega, chunki bu hadis zakot miqdorini bayon qiluvchi matn sifatida qo'yilgan (va boshlang'ich hukmni belgilovchi matn sifatida emas).

Ular bir toifadagi yaxshi donning past toifadagi donga qo‘shilishi mumkinligiga kelishdilar, va zakot butunidan har birining miqdoriga mutanosib ravishda olinadi, ya’ni yaxshi sifatli don va yomon sifatli donning ikkalasidan ham. Agar meva turli sifatda bo‘lsa, zakot o‘rtacha sifatdan olinadi.

They agreed that one category of good grain may be added199 to a lower category of grain, and zakat is to be taken from the whole in proportion to the quantity of each, that is, from the good as well as the bad quality grain. If fruit is of different quality, the zakat is to be taken from the average quality.

Ular turli sifatdagi yasmiqning bir-biriga qo'shilishi va bug'doy, arpa hamda bug'doy ekstrakti qo'shilishi haqida ixtilof qilishdi. Molik aytdi: turli sifatdagi yasmiq bitta toifa deb hisoblanadi, bug'doy, arpa va bug'doy ekstrakti ham shunday. Ash-Shofi'iy, Abu Hanifa, Ahmad va bir guruh faqihlar aytdilar: yasmiq o'z nomlariga ko'ra turli toifalarga bo'linadi va nisob hisobida bir toifa boshqasiga qo'shilmaydi. Xuddi shunday, bug'doy, arpa va bug'doy ekstrakti uchta turli toifadir, ulardan biri nisobni to'ldirish uchun boshqasiga qo'shilmaydi.

They disagreed about the addition of lentil of different quality one to the other and about the addition of wheat and barley and wheat extract. Malik said that lentil of different quality is to be seen as one category, as are wheat, barley, and wheat extract. Al-ShaficT, Abu HanTfa, Ahmad, and a group of jurists said that lentil comprises different categories, in accordance with their names, and one category is not to be added to another for the calculation of the nisdb. Similarly, wheat, barley, and wheat extract are three different categories, and one of these is not to be added to the other for the completion of the nisdb.

Ixtilofning sababi shundaki, e'tibor berilishi kerak bo'lgan narsa undan olinadigan umumiy foyda yoki umumiy nomlarmi, degan masalada. Umumiy nomlarga e'tibor berish kerak deganlar, agar nomlari turlicha bo'lsa, ular turli toifalar hisoblanadi, dedilar. Olinadigan umumiy foydaga e'tibor berish kerak deganlar esa, agar olinadigan foyda bir xil bo'lsa, nomlari turlicha bo'lsa ham, ular bir toifani tashkil etadi, dedilar. Har bir guruh o'z hukmini qonunda keltirilgan holatlarni empirik sanash orqali tasdiqlashga harakat qildi: ya'ni bir guruh o'z fikrini qonun toifalarning nomlarini e'tiborga olgan narsalarga asoslab dalillagan bo'lsa, ikkinchi guruh foydalar muhim deb hisoblangan holatlardan dalil izladi. Ko'rinadiki, zakot masalasida qonun umumiy foydaga qaraganidan ko'ra nomlarga e'tibor berilganiga ko'proq guvohlik beradi, garchi ikkala e'tibor ham qonunda mavjud bo'lsa-da. Alloh eng yaxshi biladi.

The reason for disagreement is whether consideration is to be given to the common benefit that is to be derived or to the common names. Those who maintained that common names are to be taken into account said that they are different categories if their names differ. Those who maintained that the common benefit is to be taken into account said that as long the benefit to be derived is the same, they form one category, even if the names are different. Each group sought to affirm its rule by an empirical counting of the cases provided in the law, that is, one group argued for its opinion on the basis of things in which the law has taken into account the names of categories, while the other sought support from those in which the benefits have been given importance. It appears that the law bears testimony to the consideration of names more than it does for the common benefit for purposes of zakat, though both considerations are present in the law, Allah knows best.

Ushbu masala nisobni taxmin qilish yo'li bilan hisoblash va uni o'lchovsiz qabul qilish bilan bog'liq. Ko'pchilik fuqahо xurmo va uzum uchun taxminni joiz deb hisoblaydi, ular pishishni boshlaganda, chunki egalariga ularni hali nam (sersuv) holida iste'molga chiqarish zarur. Dovud aytdi: xurmodan boshqa hollarda taxmin qilinmaydi. Abu Hanifa va uning ikki shogirdi esa taxminni noto'g'ri deb aytdi va mol egasi hosilning o'ndan birini, taxmin qilingan miqdordan ortiq bo'lsin yoki kam bo'lsin, berishi kerak, deydi. Ularning ixtilofining sababi taxminning joizligi borasidagi tortishuvdan kelib chiqadi, chunki bu masalada qoidalar va rivoyat qilingan hadislar o'rtasida ziddiyat bor. Ko'pchilik tayanadigan hadis shundayki, "Allohning Elchisi ﷺ Abdulloh ibn Ravoha va boshqalarni xurmoni taxmin qilish uchun Xaybarga yuborardilar". Bunga qarshi bo'lgan qoidalar shuki, taxminga tayanish muzobana (ya'ni daraxtdagi mevani o'lchangan boshqa meva evaziga sotish) turiga kiradi, shuningdek, bu pishgan xurmoni kechiktirib, yangi xurmo bilan sotishga teng bo'ladi. Bu holatlar ortiqcha miqdor va kechikish sababli man etilishni keltirib chiqaradi, ikkalasi ham riboning asoslaridir. Kufa fuqahosi buni, shuningdek, Xaybar aholisi uchun taxminning zakot maqsadida emasligini, chunki ular zakot to'lashga majbur emasligini hisobga olib, ehtimol bu har bir guruh odamlariga qancha xurmo bo'lishini bilish uchun taxmin bo'lgan, deb aytdilar.

This issue relates to the calculation of the nisdb by estimation and accepting it without using a measure. The majority of the jurists uphold the permission of estimation in the case of dates and grapes, when they have begun to ripen, because of the necessity of releasing them for consumption to the owners when they are still moist (fresh). Dawud said that there is to be no estimation, except in the case of dates. Abu Hamfa and his two disciples said that estimation is invalid and it is up to the owner of the wealth to render one-tenth of the yield, whether it is in excess of the estimated amount or less. The reason for their disagreement comes from their dispute about the permissibility of estimation because of the conflict between the principles and the traditions reported on the issue. The tradition laid down on this is the one relied upon by the majority, in which it is related “that the Messenger of Allah (God’s peace and blessings be upon him) used to send cAbd Allah ibn Rawaha and others to Khaybar to estimate the yield of dates”. The principles that oppose this are that relying on estimation belongs to the category of (the forbidden) muzdbana^ which is the sale of fruit on trees in exchange for other measured fruit, and also because it amounts to the sale of ripe dates with fresh dates with a delay, circumstances which introduce a proscription on account of excess and delay, both of which are the bases of riba. When the jurists of Kufa took this into account along with the fact that the estimation in the case of the people of Khaybar was not for the purpose of zakat for they were not obliged to pay zakaty said that it is possible that it was an estimate to know the quantity of dates that would be available to each group of people.

Molik va Abu Hanifa aytdilar: hosilini yoki ekinini hosil yig'ishdan oldin iste'mol qilgan kishi, zakot maqsadida iste'mol qilingan miqdor uchun hisobdor qilinadi. Shofe'iy esa aytdiki, bu unga qo'shib hisoblanmaydi, baholovchi esa egasi va uning oilasi iste'mol qilishi mumkin bo'lgan qismni ajratib qo'yadi.

Malik and Abu HanTfa said that the person who consumes from his fruit or from his crops before harvest is to be held accountable for the amount consumed for purposes of zakat. Al-ShafiT said that this is not to be included against him and the estimator is to set aside a part that may be consumed by the owner and his family.

Ixtilof sababi hadis bilan Qur’on matnining hamda qiyosning o‘rtasidagi ziddiyatdan kelib chiqadi. Bu masaladagi sunnat Sahl ibn Abu Hasma rivoyatidir: “Nabiy ﷺ Abu Hasmani baholovchi (taxmin qiluvchi) etib yubordilar. Keyin bir kishi kelib dedi: ‘Ey Allohning Rasuli, Abu Hasma menga ortiqcha qoldirdi’. Allohning Rasuli ﷺ dedilar: ‘Amakivachchangiz sizga ortiqcha qoldirgan deb ishonadimi?’ U dedi: ‘Ey Allohning Rasuli, men unga shunday miqdor qoldirdimki, uni uning oila a’zolari taqsimlaydi, uning bir qismi bilan u muhtojlarni boqadi, bir qismini esa shamol to‘kib yuboradi’. Shunda u dedi: ‘Amakivachchangiz sizga ortiqcha qoldirgan va sizga adolat qilgan’”. Shuningdek, Allohning Rasuli ﷺ dedilar: “Taxmin qilganingizda uchdan bir qismini qoldiring, agar buning iloji bo‘lmasa, to‘rtdan bir qismini qoldiring”. Jobirdan rivoyat qilinadi: Allohning Rasuli ﷺ dedilar: “Taxminda yengil bo‘linglar, chunki mol (bog‘) tarkibida ariyya, akila (mevani yeydigan qushlar va hasharotlar), vasiyya (vasiyatga oid huquqlar), ishchilar va vakillarning haqi hamda meva ustidagi da’volar bo‘ladi”. Bu hadis va qiyosga ziddday ko‘rinishi mumkin bo‘lgan Qur’on matni Yuce Allohning so‘zidir: “Uning mevasi pishganda undan yenglar va hosil kuni uning haqini bering”. Qiyos shundan iboratki, zakot tegishli bo‘ladigan mol — bu (iste’moldan so‘ng) qolgan mol bo‘lib, uning asosi ham shudir.

The reason for disagreement arises from the conflict of a tradition with what is in the Qur’an and also with analogy. The sunna in this is in what is related by Sahl ibn AbT Hathma “that the Prophet (God’s peace and blessings be upon him) sent Abu Hathma as an estimator. A man later came and said, ‘O Messenger of Allah, Abu Hathma has left me an excess.’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘The son of your uncle believes that you have left him an excess?’ He said, ‘O Messenger of Allah, I left him an amount that will be given out by his family, an amount from which he will feed the needy, and an amount that will be wasted by the wind.’ He said, ‘The son of your uncle has left you an excess and has done justice to you’”. It has also been related that the Messenger of Allah (God’s peace and blessings be upon him) said, “When you make an estimate leave a third, and if you cannot do that, then, leave a fourth”. It is related from Jabir that the Messenger of Allah (God’s peace and blessings be upon him) said, “Be lenient in estimation, as the wealth (orchard) contains the 'ariyya, the akila (birds and insects consuming fruit), the wasiyya (rights pertaining to bequests), the right of workers and the deputies, and the claims that are made on the fruit”. The text of the Qur’an that may appear to conflict with this tradition and analogy, are the words of. the Exalted, “Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day”.200 The analogy (from this) is that it is wealth that is liable to zakat and the basis for this is the remaining wealth (after consumption).

Mollalar nazariga ko'ra, mollar uchun nisob ularni sotish uchun sotib olingan mollar, ayniqsa zakot to'lanishidan oldin ushlab turilgan mollar bilan belgilanadi. Ular uchun nisob tovarlarga asoslanadi, chunki aynan ular iste'mol qilinadigan narsalar va kapitalning qiymatini ifodalaydi. Xuddi shunday, mollar uchun hawl (bir yil o'tishi) ham mollarga zakot solganlarning fikriga ko'ra belgilanadi. Molik aytdiki, agar kishi mol sotsa, qarz holatidagi kabi, har yili zakot to'lashi lozim. Bu mollarni sotib olish vaqtini qayd etadigan savdogarlar uchundir. Sotib olish va sotish vaqtini qayd etmaydigan, mudir (do'konchi kabi faol savdogar) atamasi bilan ataladigan savdogarlarga kelsak, Molikning hukmiga ko'ra, savdolarini boshlaganlaridan so'ng bir yil o'tganda ular o'zlarida bor mollarning qiymatini (zaxiralar) aniqlashlari kerak. Bunga ularning mulklari (aktivlari) qiymati va qaytarilishi umid qilinayotgan qarzlardagi boyliklari (debitorlik qarzlari) qo'shiladi, agar ular o'zlari qarzdor bo'lgan shunga o'xshash qarzlarga ega bo'lmasalar (kreditorlik qarzlari). Bu esa mudir haqidagi fikridan farq qiladi. Agar ularda bor bu narsalarning umumiy yig'indisi nisobga yetsa, ular undan zakot to'lashlari lozim, yil davomida biror narsani naqd pulga aylantira olganlarida yoki bunday aylantirish nisobga teng bo'lganda ham. Bu Ibn al-Majishunning Malikdan rivoyatidir. Ibn al-Qosim undan rivoyat qilganki, agar kishida naqd pul (likvid aktivlar) bo'lmasa va u mollar bilan (almashtirish orqali) savdo qilsa, mollar uchun hech narsa to'lanmaydi.

The nisab for goods, according to the opinion of those who uphold it, is constituted by the goods acquired for sale especially what is held prior to the payment of zakat. The nisab for them is based on the commodities as it is these that represent the value of consumable things and the capital. Likewise, the hawl (passage of a year) for goods, according to those who imposed zakat on goods. Malik said that if a person sells goods he is liable for zakat once a year, as is the case with debts. This is for traders who record the timings for the purchase of their goods. The traders who do not record the timings for what they sell and buy, and who are referred to by the term mudir (the active trader like the shopkeeper). The hukm in Malik’s view is that when a period of one year passes from the time of the commencement of their trade they should determine the value of the goods they hold (inventories). To this is added the value of the things they possess (assets) and their wealth in terms of loans they hope will be repaid (accounts receivable), that is, if they do not have similar debts that they owe (accounts payable), and this is different from his opinion about the mudir. If the sum of all this that they possess reaches the nisab they are to pay zakat on it, whether during the year they were able to convert a thing to liquid assets (cash) or whether such conversion amounted to the nisab. This is the narration of Ibn al-Majishun from Malik. Ibn al-Qasim has related from him that if he does noLhave liquid assets (cash) and he trades with goods (barter), there is nothing to be paid on the goods.