Tasarruf huquqlaridan biri — sarflashdir. Mulkni sarflash deganda uning evaziga hech narsa olinmasdan berilishi tushuniladi, bevosita biror narsaga almashtirib berish esa infoq (sarflash) deb atalmaydi. Alloh (SWT) shunday deydi:

One of the rights of disposal is spending. Spending a property means granting it without return, while granting a property for something in return is not called spending (Infaq). Allah (swt) says:

“Alloh yo‘lida infoq qiling” [Al-Baqara: 195]. U zot (SWT) aytdi:

“Spend in the way of Allah” [Al-Baqarah: 195] He (swt) said:

"Va Biz ularga rizq qilib bergan narsalardan ular infoq qiladilar" [Al-Baqara: 3]. U zot (SWT) yana shunday degan:

“And of that which We provided to them, they spend” [Al-Baqarah: 3] He (swt) also said:

"Kimki qodir bo'lsa, o'z imkoniyatiga ko'ra sarflasin" [At-Talaq: 7],

“Let the one who is able to spend, spend the best He can” [At-Talaq: 7],

Islom o'z yo'liga ega, shuning uchun u mablag' sarflash yo'llarini belgilab, bu yo'llar uchun nazorat qoidalarini o'rnatdi. U mulk egasini o'z mulkidan xohlaganicha foydalanishda erkin qoldirmadi. Aksincha, u mulkini hayoti davomida ham, vafotidan keyin ham qanday tasarruf etish kerakligini belgilab berdi.

Islam follows its own way, so it defined the ways of spending (Infaq) and put checks for these ways. It did not leave the property owner free in his disposal, in a way that He can spend his property as He likes. It rather determined the way of disposal of his property both during his life and after his death.

Shaxsning o‘z mulkini boshqa kishiga qaytarib olmaslik sharti bilan mulkiy huquqini o‘tkazish orqali tasarruf qilishi odamlarga berish yoki o‘zi va o‘zi moddiy jihatdan ta’minlashi lozim bo‘lgan kishilar uchun sarflash orqali amalga oshishi mumkin. Sarflash hayot davomida amalga oshishi mumkin, masalan, in’om qilish, sovg‘a berish, sadaqa, moddiy yordam va nafaqa. Shuningdek, u vafotidan keyin ham bo‘lishi mumkin, masalan, vasiyat orqali. Islom bu sarflashga shunday aralashganki, urush holatida dushmanga, ularni Musulmonlarga qarshi kuchaytiradigan har qanday narsada in’om yoki sovg‘a berishni man qilgan. U hatto bunday holatda dushmanga sadaqa berishni ham man etgan. Islom, shuningdek, musulmonni o‘ziga va oilasiga, ularni qanoatlantiradigan va boshqalarga muhtoj bo‘lmaslikni ta’minlaydigan darajada qoldirmasa, in’om, xayriya yoki sovg‘a berishdan man etgan. Agar u boshqacha qilsa, uning sovg‘asi va in’omi bekor qilinadi. Allohning Elchisi ﷺ shunday degan: “Eng yaxshi sadaqa – sizni muhtoj qilmaydigan sadaqadir, va sadaqani avval o‘zingiz (moddiy) ta’minlaydiganlaringizdan boshlang”, buni Bukhoriy Abu Hurayradan rivoyat qilgan. Ad-Darimiy Jobir ibn Abdullohdan rivoyat qilgan, u shunday degan: “Biz Allohning Elchisi ﷺ huzurida edik, bir kishi u zotning oldiga kelib, janglardan birida topgan tuxumsimon oltin bo‘lagini ko‘tarib turardi. Ahmad aytdi: u konlardan birida topilgan, bu to‘g‘ri. Kishi dedi: ‘Ey Allohning Elchisi, uni mendan sadaqa sifatida qabul qiling. Allohga qasamki, mening bundan boshqa mulkim yo‘q.’ Nabiy ﷺ undan yuzini o‘girdi. Keyin kishi Nabiy ﷺning chap tomonidan kelib, oldingidek gapirdi, so‘ng oldidan kelib, yana takrorladi. Shunda Nabiy ﷺ g‘azablanib dedi: ‘Uni menga bering’, va uni shunday otdiki, agar u Uni tegsa, Uni ranjitib yaralagan bo‘lardi, so‘ng dedi: ‘Nega sizlardan biringiz atayin mulkini sadaqa qilib, undan boshqa hech narsasi qolmagach, so‘ng odamlardan tilanchilik qilib o‘tiradi?’” Darhaqiqat, sadaqa ortiqchalikdan beriladi. Ortiqchangizdan oling, chunki bizga bu kerak emas", dedi. Kishi o'z mol-mulkini oldi." Kishi o'zi va oilasi uchun qoldiradigan yetarlilik shundan iboratki, bu ularning asosiy ehtiyojlarini qondiradi: ya'ni oziq-ovqat, kiyim-kechak, uy, shuningdek, uning odatdagi turmush darajasiga ko'ra zarur deb hisoblanadigan hashamatlar. Bu o'z o'xshashlari orasida ma'lum bo'lgan odatiy turmush darajasiga ko'ra uni qanoatlantiradigan mol-mulk miqdoridir. Bu uning odatdagi ehtiyojlariga, ya'ni uning, oilasining va o'xshash odamlarning yashash darajasini saqlashga qarab baholanadi. Allohning (SWT) quyidagi so'zlariga ko'ra:

The individual’s disposal of his property through transmitting his ownership to another person without return, could be through giving it to people or through spending it upon himself and upon those He is responsible to support them financially. Spending could be done during his life, like granting, gifting, charity, financial support and Nafaqah. It could also be after his death, like the will. Islam intervened in this spending, in such a way that it prevented the Muslims from granting or a gift given to the enemy, in case of war, in anything that strengthens them against Muslims. It even prevented Muslims from giving charity to the enemy in that case. Islam also prevented the Muslim from giving grants, donations or gifts unless He keeps for himself and for his family that which keeps them satisfied and free from dependency upon others. If He did otherwise, then his gift and grant would be cancelled. The Messenger of Allah (pbuh) said: “The best charity (is) that which leaves you not needy, and you start by giving charity to those whom you (financially) support”, narrated by Bukhari from Abu Hurairah. Ad- Darimi narrated from Jabir ibn Abdullah that He said: “While we were with the Messenger of Allah (pbuh) a man came to him, holding an egglike piece of gold, which He gained in one of the battles. Ahmad said, it was in one of the mines, which is true. The man said, ‘O Messenger of Allah, take it from me as charity. By Allah I have no property other than it.’ The Prophet (pbuh) turned his face away from him. Then the man came from the left of the Prophet, and said as before, then He came from the front of Him and repeated it again. The Prophet (pbuh) then said angrily, ‘Let me have it’, and He threw it at Him in such a way that if it had touched Him it would have hurted or wounded him, and said ‘(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people? Indeed charity is out of sufficiency. Take yours, for we have no need for it.’ The man took his property.”’ The sufficiency which the person leaves for himself and his family is that which meets their basic needs; that is the foodstuff, dress, home including the luxuries which are considered necessary for Him according to his usual standard of living. That is the amount of property which satisfies Him according to the usual standard known amongst people of his like. This is assessed according to his usual needs, maintaining the standard of living at which he, his family and similar people live. In regard with what Allah (swt) says:

...ularni o'zlaridan ustun qo'yadilar, garchi o'zlari muhtoj bo'lsalar ham.” [Al-Hashr: 9],

...but prefer (the Emigrants) over themselves, though poverty was their lot.” [Al-Hashr: 9],

Bu degani, garchi ular qashshoqlikda bo‘lsalar ham, deb o‘ylanganidek emas. Aksincha, bu ularning asosiy ehtiyojlaridan ortiqroq ehtiyoj ichida bo‘lganlari degani. Buning dalili shuki, Nabiy ﷺ qashshoqlikda bo‘lganlarga sadaqa berganlar va mol-mulkka ehtiyoji bo‘lmaganlardan tashqari hech kimni sadaqadan chetlatmaganlar. Oyatdagi "khasasa" so‘zi lug‘aviy jihatdan uyning "khasas"i, ya’ni undagi bo‘shliqlar yoki teshiklar bilan bog‘liq. Demak, butun oyat quyidagicha:

This does not mean that even if they were in poverty as it might be thought. It rather means, even if they had a need for more than their basic needs. The evidence for that is that the Prophet (pbuh) gave charity for those who were in poverty, and He did not exclude from giving charity except those who had no need for property. The word Khasasa in the verse, linguistically relates to the Khasas of the house which are the gaps or openings in it. So the entire verse is:

“…va ular o‘z ko‘ngillarida muhojirlarga berilgan narsalarga hasad qilmaydilar, balki ularni o‘zlaridan afzal ko‘radilar, garchi o‘zlarida ehtiyoj bo‘lsa ham…” {Al-Hashr: 9}.

“… and entertain no desire in their hearts for things given to the (emigrants), but give them preference over themselves, even though poverty was their own lot …” [Al-Hashr: 9].

Sadaqa ortiqcha narsadan bo'lishi kerak, degan hadisda nimani nazarda tutish mumkin: Payg'ambar (alayhissalom) aytganlar: "Sadaqa ehtiyojdan ortganidan beriladi", va yana: "(Nega) sizlardan biringiz mol-mulkini sadaqa qilib beradi, holbuki undan boshqasi yo'q, keyin esa odamlardan tilanchilik qilib o'tiradi", ikkalasi ham Ad-Darimiy rivoyat qilgan hadisdan. Bu shuni anglatadimi: asosiy ehtiyojlarini qondira olmagan kambag'al odamga asosiy ehtiyojlarini qondirish uchun zarur bo'lgan narsalarni sadaqa qilish mumkin emas? Chunki sadaqa ehtiyojdan ortiqcha bo'lishi kerak, ya'ni odamlardan asosiy ehtiyojlarini qondirish uchun muhtoj bo'lmaslikka yetarli bo'lgan narsadan. Lekin asosiy ehtiyojlaridan ortiq mol-mulkka ega bo'lgan va asosiy ehtiyojlarini qondirgach, hashamat kabi asosiy ehtiyojlaridan tashqari yana ehtiyoji borligini ko'rgan kishi uchun, hashamatlarini qondirish uchun shunday mol-mulkka muhtoj bo'lsa ham, o'sha ortiqcha mol-mulkini kambag'allarga sadaqa qilib, ularni o'zidan ustun qo'yishi afzal bo'ladimi?

What is meant by the prohibition of giving charity in the sayings of the Prophet (pbuh): “Charity is out of sufficiency”, and “(Why) does one of you (people) deliberately give away his property as charity, when He has nothing other than it, and then He sits to beg from people”, both from a Hadith narrated by Ad-Darimi, is that the poor person who does not fulfil his basic needs is not allowed to give in charity things necessary for meeting his basic needs. Because charity must be out of sufficiency i.e. that which keeps Him in no need to people for satisfying his basic needs. But as for the person who has property in excess of his basic needs, and after satisfying his basic needs He sees that He is in need to satisfy more than his basic needs, like luxuries, it is preferable for such a person to prefer the poor people over himself, by giving that excess of property as charity to the poor though He needs such property to satisfy his luxuries.

Islom shuningdek, odam o'lim oldida turganida in'om qilish, sovg'a berish yoki vasiyat sifatida berishni ham man etgan. Agar u o'lim oldida in'om, sovg'a yoki vasiyat bersa, u bergan narsaning faqat uchdan bir qismi amalga oshiriladi. Ad-Daraqutniy Abu Ad-Dardodan rivoyat qilgan: Allohning Rasuli ﷺ aytdilar: "Alloh sizlarga o'limingiz vaqtida mol-mulkingizning uchdan birini (sadaqa qilib tarqatish) ijozat berdi, shunda bu sizning yaxshiliklaringizga (hasanotlaringizga) ziyoda bo'ladi va amallaringizga qo'shiladi." Imron ibn Husayn rivoyat qiladi: Ansordan bir kishi o'lim oldida o'zining oltita quli ozod qildi, holbuki uning ulardan boshqa mol-mulki yo'q edi. Nabiy ﷺ ularni chaqirib, uch teng qismga bo'ldilar va ular ustida qur'a tashladilar, natijada ikkitasini ozod qildilar, to'rttasini esa qul sifatida qoldirdilar. Demak, Shar'a rag'batlantirgan qulni ozod qilish ishi ham amalga oshirilmagan ekan, boshqa amallar esa undan ham shunga o'xshash tarzda ko'rib chiqiladi.

Islam also prevented the person from granting, gifting or giving as a will when He is dying. In the case where He gives a grant, gift or will when He was dying, then only one third of what He gave is actually executed. Ad- Daraqutni narrated from Abu Ad-Dardaa that He said: The Prophet (pbuh) of Allah (swt) said: “Allah allowed you one third of your property (to distribute) at the time of dying to increase in your good things (Hasanat), so as to make it an increment in your (good) deeds.” Imran ibn Hussain narrated “that a man from the Ansar set free his six slaves when He was dying, while He had no property other than them. The Prophet (pbuh) called them, divided them into three equal parts and drew lot on them thus setting free two of them and keping four as slaves.” So if setting slaves free, a matter which Shar’a encouraged, was not executed, then other actions are even more so similarly considered.

Bularning barchasi mulkni odamlarga berish orqali tasarruf qilish haqida. Ammo mulkni o'zi uchun sarflash va o'zi javobgar bo'lgan kishilar uchun sarflash orqali tasarruf qilishga kelsak, Islom bu masalaga e'tibor qaratgan va uning to'g'ri yo'lini belgilab bergan. Shunga ko'ra, u shaxsni quyidagi narsalardan qaytargan:

All this is in regard to the disposal of the property by giving it to people. But as for the disposal of property through spending it upon oneself and upon those He is responsible to spend on, Islam addressed this matter and outlined a proper way for it. Accordingly, it prohibited the person from certain things, as follows:

U u insonni isrof qilishdan (haddan oshib sarflashdan) man etgan va buni safahat (aqlsizlik) deb hisoblagan, bunday aqlsiz va isrofgarni o'z mulkini tasarruf etishdan cheklash (ya'ni unga hajr qo'yish) va uning manfaatini ko'zlab mulkini boshqarishi uchun unga vasiy tayinlashni lozim qilgan. Alloh (SWT) aytadi:

A. It prohibited the person from being prodigal (excessive) in spending, and it considered that as foolishness (Safah) which requires preventing the foolish person and squanderer from disposal of his property by restricting Him (i.e. making Hajr on him) and appointing a guardian over Him to dispose of his properties in his interest. Allah (swt) said:

“Aql-idrokdan mahrum bo‘lganlarga, Alloh sizlarga boshqarishingiz uchun bergan mollaringizni bermang; balki ulardan ularni boqing va kiyintiring.” [An-Nisa: 5]

“Give not to the foolish your wealth, which Allah has assigned to you to manage; but feed and clothe them from it.” [An-Nisa: 5],

Shunday qilib, Alloh (SWT) aqlsizga mol-mulkni tasarruf qilish huquqini man qildi va undan faqat yedirilish va kiyintirilish huquqini berdi. Alloh (SWT) yana shunday deydi:

So Allah (swt) prohibited the right of disposal of property to the foolish and He gave Him only the right to be fed and clothed from it. Allah (swt) also said:

“Agar qarz oluvchi aqli past yoki zaif bo‘lsa yoki o‘zi yozdira olmasa, uning manfaatlarini ko‘ruvchi kishi adolat bilan yozdirsin.” [Al-Baqara: 282]

“But if He who owes the debt was foolish or weak or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity.” [Al-Baqarah: 282],

Shunday qilib, Alloh (SWT) aqlsizlar ustidan vasiylikni vojib qildi. Al-Mug'ira ibn Shu'ba rivoyat qilishicha, Allohning Elchisi ﷺ "mol-mulkni isrof qilishni man qildilar", bu Ad-Doriymiy, Buxoriy va Muslim tomonidan rivoyat qilingan hadisning bir qismidir.

So Allah (swt) made guardianship upon the foolish a duty (Wajib). Al Mughira ibn Shu’aba narrated that the Messenger of Allah (pbuh) “prohibited wasting the property”, a part of a Hadith narrated by Ad- Darimi, Bukhari and Muslim.

Israf (isrof) va tabdhir (tabzir) ikki so'zning lingvistik va diniy (Shar'iy) ma'nolari bor. Odamlar orasida lingvistik ma'no keng tarqalib, diniy ma'nodan ajralib qoldi. Shu sababli bu ikki so'zni Shar' nazarda tutgan ma'nodan boshqacha tushuna boshladilar. Lingvistik ma'noda isrof — mo'tadillik chegarasidan oshib ketish, ya'ni o'rta yo'lning teskarisidir. Tabzir esa mol-mulkni behuda sarflash va yo'q qilishdir. Shar'iy ma'noda isrof va tabzir mol-mulkni Alloh (SWT) harom qilgan narsalarga sarflashni anglatadi. Shuning uchun Alloh (SWT) ruxsat bergan yoki maqtagan yo'lda sarflangan har qanday narsa, oz bo'lsin yoki ko'p, isrof yoki tabzir hisoblanmaydi. Alloh (SWT) man etgan yo'lda sarflangan har qanday narsa esa, oz bo'lsin yoki ko'p, isrof va tabzir hisoblanadi. Rivoyat qilinishicha, Az-Zuhriy Allohning (SWT) quyidagi so'zlarini tafsir qilib shunday derdi:

Prodigality (Israf) and squandering (Tabdheer) are two words that have linguistic and divine (Shar’i) meanings. The linguistic meaning prevailed amongst the people, and became detached from the divine meaning. So they started to interpret these two words in a manner other than that intended by Shar’a. As for their linguistic meaning, prodigality means exceeding the limit of moderation which is the opposite of the middle course. As for squandering, it means wasting and eliminating the property. With regards to the divine (Shari’) meaning of the two words, prodigality and squandering mean spending money (property) on anything prohibited by Allah (swt). So anything spent the way Allah (swt) allowed or commended would not be considered prodigality or squandering, whether it was little or great. While anything spent the way Allah (swt) forbids would be prodigality and squandering, whether it is little or great. It was narrated that Az-Zuhri used to say in explaining the words of Allah (swt):

“Qo‘lingni bo‘yningga bog‘langan holda tutma, uni butunlay ochib yuborma”, deb aytilgan. [Al-Isro: 29] U zot aytdilar: “Uni haqqa (to‘g‘ri ishga) sarflashdan to‘xtama va uni botil (noto‘g‘ri) narsaga sarflama.” Qur’oni Karimning bir necha oyatida isrof so‘zi zikr qilingan:

“And let not your hand be chained to your neck, nor open it with a complete opening” [Al-Isra: 29] He said: “Don’t stop spending it upon something right (Haqq), nor spend it on a false (Batil) thing.” The word prodigality was mentioned in the Qur’an in several verses:

"Va ular sarflaganlarida isrof qilmaydilar va xasislik ham qilmaydilar, balki ikisi o'rtasida mo'tadil yo'l tutadilar" [Al-Furqon: 67],

“And those who when they spend are neither prodigal nor niggardly, and there is ever a firm station between the two” [Al-Furqan: 67],

Demak, isrof gunoh ishlarga mol sarflashni anglatadi, Allah (SWT)ga yaqinlashtiradigan narsalarga sarflashda esa isrof yo'q. Shunday ekan, oyatning ma'nosi quyidagicha: mol-mulkingizni gunohlarga sarflamang, va hatto ruxsat etilgan narsalarga sarflashda ham baxillik qilmang, balki uni ruxsat etilgan narsalardan ham ko'proq, ya'ni sadaqaga sarflashingiz afzalroqdir. Demak, mol-mulkni harom narsalarga sarflash ham, ruxsat etilgan narsalarda baxillik qilish ham yomonlanadi. Maqtovga sazovor bo'lgan narsa ruxsat etilgan narsalarga va sadaqalarga sarflashdir. Allah (SWT) aytadi:

So prodigality here means to spend on sin, while spending on the things which bring one close to Allah (swt) has no prodigality. So the meaning of the verse is: Do not spend your property on the sins, and do not be niggardly even in spending it on the allowed things, rather it is better for you to spend it on more than the allowed things (Mubahat), that is in charity. So spending property on the forbidden things is dispraised and stinginess in the allowed things is dispraised as well. What is praised is to spend on the allowed things and the charities. Allah (swt) said:

"Isrof qilmanglar (sarflashda), albatta U (Alloh) isrof qiluvchilarni sevmaydi." [Al-An'om: 141],

“Don’t be prodigal (when you spend), surely He (Allah) does not like those who are prodigal.” [Al-An’am: 141],

Bu Allohning (SWT) isrofni, ya'ni gunohlarga sarflashni qoralashidir. "Musrifin" (isrof qiluvchilar) so'zi Allohning (SWT) zikridan yuz o'giruvchilarni anglatadigan bo'lib qoldi. U zot (SWT) shunday degan:

This is censure by Allah (swt) of prodigality, which is spending on sins. The word prodigals (Musrifeen) came to mean those who are turning away from remembrance (Dhikr) of Allah (swt). He (swt) said:

{«Biz uning boshiga tushgan balo-musibatni ketkazganimizda, u o‘ziga yetgan zararli kulfat uchun Bizni chaqirmaganday o‘z yo‘lida ketaveradi. Xuddi shunday, haddan oshganlarga o‘z qilmishlari chiroyli ko‘rinadi.»} [Yunus: 12]

“But when We had relieved Him of his misfortune He went his way as though He had not cried to Us for the misfortune that afflicted him. Thus do the deeds of the (transgressors) prodigals seem fair in their eyes.” [Yunus: 12],

Bu degani shuki, shaytan o'zining vasvasasi orqali isrof qiluvchilarning Allohning zikridan yuz o'girib, o'z havolariga ergashishlarini chiroyli qilib ko'rsatadi. Shu sababli Alloh (SWT) Allohning zikridan yuz o'giruvchilarni isrof qiluvchilar deb ta'riflagan.

This means that Satan presents favourably, through his insinuation, what the prodigals do by way of turning away from Allah’s remembrance and following their whims. So Allah (swt) described those who turn away from the remembrance of Allah as prodigals.

"Prodigals" so'zi, shuningdek, yaxshiligidan yomonligi ortiq bo'lgan kishilarni anglatish uchun ham ishlatila boshlandi. Alloh (SWT) shunday deydi:

The word ‘prodigals’ came also to mean those whose wickedness exceeded their goodness. Allah (swt) said:

“Albatta, siz meni chaqirayotgan narsaning na dunyoda, na oxiratda hech qanday da'vosi yo'q; bizning qaytishimiz Allohga bo'ladi, isrofgarlar esa do'zax ahlidir.” [G'Ofir: 43]

“Assuredly, that to whom you call me has no claim in the world or in the Hereafter, and our return will be to Allah, and the prodigals will be the people of the fire.” [Ghafir: 43],

Qatadah rivoyat qilingan: u zot (Alloh) aytgan, bu yerdagi isrofgarlar — mushriklar (ya'ni Allohga sherik keltiruvchilar) demakdir. Mujohid aytdi: bu yerdagi isrofgarlar — nohaq qon to'kuvchilardir. Shuningdek, aytilganki, bu — yomonliklari yaxshiliklaridan ko'p bo'lganlardir.

It was narrated from Qatadah that He said the meaning of prodigals here is the Mushrikeen (i.e. those who associate partners with Allah). Mujahid said that the prodigals here means those who unjustly shed blood. It was said also that it means those whose wickedness exceeded their goodness.

So‘zning "prodigals" ma’nosi, shuningdek, buzg‘unchilar (mufsidlar) degan ma’noni ham anglatib qoldi. Alloh (SWT) shunday deydi:

The word prodigals came also to mean the corrupters (Mufsideen). Allah (swt) said:

"Shunday ekan, Allohdan qo'rqing va menga itoat qiling. Isrof qiluvchilarning buyrug'iga quloq solmang. Ular yer yuzida fasod tarqatadi va isloh qilmaydilar." [Sho'aro: 151-152],

“Therefore keep your duty to Allah and obey Me. And obey not the command of the prodigals. Who spread corruption in the earth and do not reform.” [Ash-Shu’ara: 151-152],

Shunday qilib, bu oyatlarning hammasida "musrifeen" (isrof qiluvchilar) so'zi lug'aviy ma'nosida emas, balki shar'iy ma'nolarda keladi. Va u mol-mulkni harom yo'lda (itoatsizlik yo'li bilan) sarflash bilan bog'liq holda zikr qilinganda, aynan shuni anglatadi. Shuning uchun uni lug'aviy ma'nosi bilan izohlash to'g'ri emas, chunki Alloh (SWT) unga aniq shar'iy ma'noni nazarda tutgan.

So in all these verses, the word prodigals (Musrifeen) absolutely does not carry its linguistic meaning; it rather has divine (Shar’i) meanings. And when it is mentioned in connection with spending it is meant to be the spending of property sinfully (in disobedience). So to explain it with its linguistic meaning is invalid, because Allah (swt) intended for it a particular divine meaning.

Isrof (Tabdhir) ilohiy ma'noga ega bo'lib, u harom narsalarga sarflashni ham anglatadi. Alloh (SWT) shunday degan:

Squandering (Tabdheer) has a divine meaning which also means spending on the Haram things. Allah (swt) said:

“Va (boylikni) isrof qilmanglar. Albatta, isrof qiluvchilar shaytonlarning birodarlaridir”. [Al-Isro: 26-27]

“And squander not (your wealth) in wantonness. Lo! The squanderers were ever brothers of the devils.” [Al-Isra: 26-27],

Bu shuni anglatadiki, isrofgarlar shaytonlar kabi yomonlikda bo‘ladilar, bu eng katta tanbehdir, chunki Shaytondan ko‘ra “shaytoniyroq” hech kim yo‘q, va bu yerda isrof qilish mulkni harom ishlarga sarflash demakdir. Abdulloh ibn Mas’uddan rivoyat qilinganki, u shunday degan: “Isrof qilish mulkni o‘z haqqidan boshqa narsaga sarflashdir.” Mujohid ham shunday degan: “Agar bir mudd (quruq o‘lchov birligi = 18 litr) noo‘rin sarflansa, bu isrof bo‘ladi.” Ibn Abbosdan rivoyat qilinganki, isrofgar — noo‘rin sarflaydigan kishidir. Qatoda esa shunday degan: “Isrof — Allohga itoatsizlik qilib, to‘g‘ri bo‘lmagan yerga va fasodga sarflashdir.” Bu ma’nolarni at-Tabariy o‘zining tafsirida zikr qilgan. Bularning barchasi shuni ko‘rsatadiki, isrof va tejamsizlik deganda Allohu taolo harom qilgan narsalarga sarflash nazarda tutiladi. Shunday ekan, Shar’at man etgan har qanday narsaga sarflash noqonuniy (noo‘rin) hisoblanadi, bu esa uni qilgan kishini muomala layoqatsiz deb e’lon qilishni talab qiladi. Layoqatsiz deb e’lon qilingan kishining sadaqasi, sotuvi, hadyasi va nikohi amalga oshmaydi. U olgan har qanday qarz to‘lanmaydi va uni qarzini to‘lamagani uchun jazolashmaydi. Ammo uning layoqatsiz deb e’lon qilinishidan oldin qilgan ishlari sudya uni layoqatsiz deb e’lon qilguncha amalga oshiriladi. Allohu taoloning quyidagi so‘zlariga kelsak: …

This means that the squanderers are like the devils in their wickedness, which is the greatest rebuke, because there is none more ‘devilish’ than Satan, and squandering means here to spend the property on forbidden matters. It was narrated from Abdullah ibn Mas’oud that He said: “Squandering means to spend the property on other than its right.” Mujahid said also: “If a Mudd (a dry measure =18 litres) was spent unrightfully it would be squandering”. It was narrated that Ibn Abbas said that the squanderer is the one who spends unrightfully. Qatadah said: “Squandering is spending sinfully (in disobedience of Allah), not on the right thing and in the corruption (Fasad).” These meanings have been mentioned by at-Tabari in his tafseer. All this indicates that what is meant by prodigality and squandering is the spending on what is prohibited by Allah (swt). So spending on anything prohibited by Shar’a is considered illegal (unrightful) which requires declaring the doer as incompetent. And regarding the one who is declared incompetent; his charity, selling, gift and his marriage are all not executed. Any loan He took would not be duly repaid nor would He be convicted for not repaying it. But the actions He did before the declaration of his incompetence are implemented until a judge declares his incompetence. In regard with what Allah (swt) says:

"Qo'lingni bo'yningga bog'lab qo'yma va uni butunlay ochib yuborma, aks holda malomatga uchragan, xor bo'lgan holda o'tirib qolasan." [Al-Isro: 29]

“And let not your hand be chained to your neck nor open it with a complete opening lest you sit down rebuked, derided.” [Al-Isra: 29],

Taqiq shu yerda to'liq ochish haqida, ochish haqida emas. Demak, Alloh (SWT) halol narsalarga katta miqdorda sarflashni, ya'ni qo'lni ochishni man qilmagan. Man etilgan narsa qo'lning to'liq ochilishi bo'lib, bu haromga sarflashdir. Qo'lni ochishni (ya'ni katta miqdorda sarflashni, chunki qo'lni ochish deganda shu nazarda tutiladi) man qilmaslik halolga sarflash haqida ekanligining dalilidir. Taqiqni qo'lning to'liq ochilishiga qaratilishi esa taqiq ruxsat etilgan qo'l ochilishidan oshib ketgan narsaga, demak, haromga sarflashga qaratilganligining dalilidir.

The prohibition here is the complete opening not the opening. So Allah (swt) did not forbid a high level of spending on the Halal things i.e. opening the hand. What is forbidden is the complete opening of the hand, which is spending on the Haram. Not forbidding the opening of the hand, i.e. a high level of spending (because this is what is meant by hand opening) is an evidence that it means spending on the Halal. Focusing the prohibition on the total opening of the hand is an evidence that the forbiddance is focused on that which exceeds the allowed hand opening, thus the prohibition is focused on spending on the Haram.

Bu dalilga oid masaladir. Sarflashning haqiqatiga va odam ortiqcha sarflaganmi yoki yo'qmi, degan bahoga kelsak, bu uning yashayotgan mamlakatidagi turmush darajasiga bog'liqdir. Asosiy ehtiyojlarini to'liq qondira olmaydigan mamlakatlarda, hashamatga sarflash yuqori darajadagi sarf hisoblanadi, bu ko'plab islomiy mamlakatlarda shunday. Lekin shunday mamlakatlar ham borki, unda odam asosiy ehtiyojlarini to'liq qondiradi va hashamatlarini ham qondiradi, bular shaharlashuv rivojlanishi bilan odam uchun sovutgich, kir yuvish mashinasi, mashina va shunga o'xshash asosiy ehtiyojga aylangan. Shuning uchun uning bu hashamatlarga sarflashi yuqori darajadagi sarf hisoblanmaydi. Demak, isrof va tabzir so'zlarini lug'aviy ma'nosida olsak, bu shariat hukmi asosiy ehtiyojlardan ortiq har qanday sarfni haram deb hisoblaydi, degani bo'ladi. Shunda sovutgich, kir yuvish mashinasi yoki mashina sotib olish asosiy ehtiyojdan ortiq bo'lgani uchun haram bo'lib qoladi. Yoki shariat hukmi bu hashamatlarga sarfni ba'zi mamlakatlarda yoki ba'zi kishilarga nisbatan haram, boshqa mamlakatlarda yoki boshqa kishilarga nisbatan halol deb hisoblaydi. Bu esa bir xil masalada sababsiz (illatsiz) hukm o'zgarishi degani bo'ladi, bu esa joiz emas, chunki bir masalaning hukmi hech qachon o'zgarmasligi kerak. Bundan tashqari, Alloh (subhanahu va taolo) narsalardan foydalanish va ularni iste'mol qilishni halol qilganida, buni mutlaq shartlar bilan belgilagan, sarfni oz yoki ko'p bo'lishi bilan cheklamagan. Unday bo'lsa, halol narsalarga yuqori darajadagi sarfni qanday qilib haram deb hisoblash mumkin? Agar Alloh (subhanahu va taolo) halol narsalarda yuqori darajadagi sarfni man qilgan bo'lsa va bu narsalarni halol qilgan bo'lsa, bu bir vaqtning o'zida bir narsani ham halol, ham haram qilgan bo'lishi degani bo'ladi.

This is in regard to the evidence. With regard to the reality of spending, and the evaluation that a person overspent or not, this depends on the standard of living in his country. In those countries where the individuals do not satisfy their basic needs completely, one’s spending on the luxuries would be considered a high level of spending, as it is the case in many Islamic countries. But there are countries in which the individual satisfies his basic needs completely, and also satisfies his luxuries, which with the advancement in urbanisation have become, basic needs for Him like the fridge, washing machine, car and the like. So his spending on these luxuries would not be considered a high level of spending. Therefore, using prodigality and squandering in their linguistic meaning would mean that the divine rule considers any spending in excess of the basic needs as Haram. Thus buying a fridge, a washing machine or a car is Haram since it is in excess to the basic needs. Or the divine rule would consider spending on these luxuries as Haram in some countries or on some people and Halal in some countries or on some people. This would mean that the divine rule changes in the same case without a reason (Illah), which is not allowed, as the divine rule of the same issue should never change. Moreover, when Allah (swt) allowed using and consuming things, He defined this in absolute terms without restricting the spending to being little or great. So how then can a high level of spending be considered Haram? Had Allah (swt) prohibited high levels of spending in the Halal things, and had He made these things Halal, this would mean that He had allowed and prohibited the same thing at the same time.

Shunday bo‘lsa, Alloh (SWT) shaxsiy samolyotdan foydalanishga ruxsat bergan bo‘lar edi-yu, lekin uni sotib olish yuqori darajadagi isrof hisoblangan bo‘lsa, udan foydalanishni taqiqlagan bo‘lar edi. Bu esa ziddiyat bo‘lib, yo‘l qo‘yib bo‘lmaydi. Shuning uchun isrof va tanobatsizlikni lug‘aviy ma’nosi bilan izohlash joiz emas, balki ular oyatlarda kelgan, ba’zi sahobalar va ishonchli olimlarning tafsiri orqali ma’lum bo‘lgan shar’iy (diniy) ma’nosi bilan izohlanishi kerak. B. Islom shaxsni hashamatparastlikdan qaytardi, uni gunoh deb hisobladi va hashamatparastlarni azob bilan ogohlantirdi. Alloh (SWT) aytadi:

This would mean that Allah (swt) had allowed using a private plane, but He prohibited using it if its purchase by a person was considered a high level of spending. This would be a contradiction which is not allowed. Therefore, the explanation of prodigality and squandering by their linguistic meaning is not allowed, they should rather be explained by their divine (Shar’i) meaning which came in the verses through the interpretation of some of the Companions and trusted scholars. B. Islam prohibited the individual from luxury, considered it a sin, and He warned the luxurious ones with torture. Allah (swt) said:

Va chap tomondagilar — chap tomondagilar qanday? Kuydiruvchi shamolda va qaynoq suvda, qora tutunning soyasida. Na salqin, na totli. Chunki ular bundan oldin farovon hayot kechirib, gunohga botgan edilar. [Al-Voqia: 41-45]

“And those of the left hand: What of those of the left hand? In scorching wind and scalding water, and shadow of black smoke. Neither cool nor refreshing. For they were, before that, indulged in sinful luxury.” [Al-Waqi’a: 41-45],

ya’ni, ular kibrga berilgan edilar va xohlaganlarini qilardilar. Alloh (SWT) ham aytdi:

i.e. they were arrogant, who do what they wish. Allah (swt) also said:

“Biz ularning boy kishilarini azob bilan tutgan paytimizda, mana, ular yolvora boshlashadi.” [Al-Mu’minun: 64],

“Till when We grasp the (town’s) luxurious ones with punishment, behold! They started to supplicate.” [Al-Mu’minun: 64],

"Bu yerdagi hashamatda yashovchilar" degani zolim takabburlardir. Alloh (SWT) yana shunday degan:

The luxurious ones here means the arrogant tyrants. Allah (swt) said also:

“Biz hech bir shaharga ogohlantiruvchi yubormadikki, uning badavlat (boy) kishilari: «Albatta, biz siz olib kelgan narsani inkor etuvchimiz», demasinlar.” [Saba’: 34] Badavlat kishilar — o‘zlarining yuqori darajadagi boyligi va farzandlari tufayli mo‘minlarga nisbatan kibrli (mag‘rur) bo‘lganlardir. Alloh (SWT) aytdi:

“And We sent not unto any township a warner, but its luxurious ones declared: Lo! We are disbelievers in that which you bring to us.” [Saba’a:34] The luxurious ones are those who are haughty (arrogant) towards the believers because of their high level of wealth and children. Allah (swt) said:

"Zolimlar o'zlariga berilgan hashamat va nozu-ne'matlar ortidan ergashdilar." [Hud: 116],

“The wrongdoers followed that by which they were made surrounded with luxury.” [Hud: 116],

Mo''jizali hayotga o''ralashgan kishilar deganda, ular o''z xohish-istaklariga yuz burgan, ya''ni o''z nafslarining xohishlariga ergashgan kishilar nazarda tutiladi. Alloh (SWT) aytadi:

What is meant by those who were surrounded with luxury is that they turned towards their whims i.e. followed their whims. Allah (swt) said:

{Va agar Biz biror shaharni halok qilmoqchi bo'lsak, uning badavlat (imkoni yetarli) kishilariga amr qilamiz, so'ng ular o'sha yerda fosiqlik qiladilar; shunda unga azob haqida hukm bo'lib, uni butunlay vayron qilamiz.} [Al-Isroʼ: 16]

“And when We would destroy a township We send commandment to its tyrant folk (luxurious ones) and afterward, they commit abomination therein.” [Al-Isra: 16],

"Zolim xalq" deganda, qulay hayot kechiradigan ularning zolim hukmdorlari nazarda tutiladi. Alloh (SWT) aytadi:

What is meant by tyrant folk is their tyrants who live at ease. Allah (swt) said:

"Biz ularni dunyo hayotida farovon qilib qo'ygan edik" [Al-Mu'minun: 33],

“We made them luxurious in the worldly life” [Al-Mu’minun: 33],

Biz ularni takabburliklari tufayli zulmlarida qat'iy turishga majbur qildik, ya'ni Biz ularni mag'rur qilib qo'ydik.

that is We made them insist on their tyranny out of their arrogance i.e. We made them arrogant.

"Taraf" lug'aviy jihatdan hayotning qulayligi va farovonligi tufayli kelib chiqadigan manmanlik va kibrni anglatadi. Biz boylik kimnidir "taraf" qilgan deganimizda, u shaxsni kibrli va buzuq qilib qo'ygan demoqchi bo'lamiz. Shaxsning "taraf" bo'lib qolishi esa uning zulmga berilib olganini bildiradi. U shuningdek, haddan oshgan va takabburlik qilgan bo'ladi. Shunday ekan, Qur'on qoralagan, Alloh (SWT) man etgan va gunoh deb hisoblagan "taraf" bu hayotning qulayligi tufayli kelib chiqadigan kibr va manmanlikdir, hayotning o'zidagi qulaylik emas. Shuning uchun "taraf"ni Alloh (SWT) ato etgan boylik va hayot qulayligidan bahramand bo'lish deb talqin qilish noto'g'ridir, chunki hayot qulayligi va Allohning rizqidan bahramand bo'lish Shariat tomonidan qoralanmaydi. Alloh (SWT) aytadi:

Luxury (Taraf) linguistically means vanity and arrogance due to living a life of ease and comfort.When we say wealth made somebody luxurious, we mean it made Him arrogant and corrupted him. That the person became luxurious means that He insisted on tyranny. He also transgressed and became haughty. Thereupon the luxury (Taraf) which the Qur’an condemned, and Allah (swt) prohibited and considered a sin is the Taraf that linguistically means haughtiness and arrogance due to ease of living, but not the ease of living itself. Therefore it is wrong to interpret Taraf as enjoying the wealth and ease of living by that which Allah (swt) provided, because ease of living and enjoying the provision of Allah are not condemned by Shari’ah. Allah (swt) said:

“Ayting: Allohning O‘z bandalari uchun chiqargan ziynatini va rizqidan bo‘lgan pokiza narsalarni kim harom qildi?” [Al-A’rof: 32],

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision?” [Al-A’raf: 32],

At-Termiziy Abdulloh ibn Amr rivoyat qilib, dedi: "Payg'ambar ﷺ aytdilar: "Alloh bandasida Oʻzining ne'matlari alomatlarini ko'rishni yaxshi ko'radi"", ya'ni U o'z bandalarining Uning fazlu marhamatidan bahramand bo'lishlarini, Uning ularga ato etgan yaxshiliklaridan foydalanishlarini yaxshi ko'radi. Ammo Alloh (SWT) qulay hayotdan kelib chiqishi mumkin bo'lgan takabburlik, kibr va haddan oshishni yomon ko'radi. Shunday ekan, agar qulay hayot takabburlik, haddan oshish, kibr va zulmga olib kelsa, Alloh (SWT) bunday qulay hayotni yomon ko'radi. Chunki mo'l-ko'l boylik bilan kelgan qulay va farovon hayot ba'zi odamlarni kibr, zulm va takabburlikka yetaklashi mumkin; ya'ni u ularda "taraf" (ko'z-ko'z qilish, o'ta nozu ne'mat ichida yashash) paydo qiladi. Shuning uchun Islom bunday isrofgarlikni man etgan. Islom mo'l boylik va farzandlardan kelib chiqqan, odamlarni kibrli va zolim qilib qo'yadigan buzg'unchilikning oldini olgan va bunga qat'iy qarshi turgan. Shunday qilib, "taraf" haromdir, deyilganda, qulay hayotning o'zi harom, degani emas; balki boylikdan osonlik bilan foydalanishdan kelib chiqadigan kibr harom, degani bo'ladi. Lug'aviy ma'noda "taraf" ham, Qur'on oyatlaridagi ma'noda "nozu ne'mat" (taraf) ham shunday ma'noni anglatadi.

At-Tirmidhi narrated from Abdullah ibn Amr who said: ‘The Prophet (pbuh) said, “Allah likes to see the signs of His favour (bounties) on His servant,’” i.e. He loves for His servants to enjoy His favour and enjoy the good things He has provided for him. But Allah (swt) hates the haughtiness, arrogance and transgression that may result from a life of ease. So Allah (swt) hates the life of ease if it produced haughtiness, transgression, arrogance and tyranny. Since a life of ease and comfort by the abundant wealth could lead some people to arrogance, tyranny and haughtiness; that is it creates Taraf in them, Islam prohibited that type of luxury. So Islam prevented corruption if it resulted from the abundance of wealth and children, making people arrogant and tyrannical. Islam prohibited that strongly. So when it is said that Taraf is Haram it does not mean the life of ease is Haram, it rather means that arrogance which results from the easy use of wealth is Haram, as Taraf would mean linguistically, and as luxury (Taraf) would mean from the verses of the Qur’an.

C. Islom shaxsning o‘zini cheklab, qonuniy bahramandlikdan o‘zini mahrum qilishini man etgan. U, shuningdek, yaxshi rizqdan bahramand bo‘lishni va munosib zeb-ziynatlardan foydalanishni halol qilgan. Alloh (SWT) aytadi:

C. Islam prohibited the individual from being niggardly towards himself and preventing himself from legal enjoyment. It also made Halal the enjoyment of the good provision and the use of suitable ornaments. Allah (swt) said:

“Qo‘lingizni bo‘ynингizga bog‘lab qo‘ymang va uni butunlay ochib yubormang, aks holda malomatga uchrab, xor bo‘lib qolasiz.” [Al-Isro: 29] Va Alloh (SWT) aytdi:

“And let not your hand be chained to your neck, nor open it with complete opening lest you sit down rebuked, derided.” [Al-Isra: 29] And Allah (swt) said:

"Va ular infoq qilganlarida, isrof qilmaydilar va xasislik ham qilmaydilar, ikki o'rtasida doimo mo'tadil yo'l tutadilar." [Al-Furqon: 67] Va Alloh (SWT) yana shunday degan:

“And those who, when they spend, are neither prodigal nor miserly, and there is ever a firm station between the two (situations).” [Al-Furqan: 67] And Allah (swt) also said:

“De: Allohning O‘z bandalari uchun chiqargan ziynatini va rizqidan bo‘lgan pokiza narsalarni kim harom qildi?” [Al-A’rof: 32]

“Say: Who has forbidden the adornment of Allah which He has brought for His servants and the good things of His provision.” [Al-A’raf: 32],

Payg'ambar ﷺ aytdilar: "Alloh bandasida O'zining in'omi alomatini ko'rishni yaxshi ko'radi", bu hadisni at-Termiziy rivoyat qilgan. Payg'ambar ﷺ yana aytdilar: "Agar Alloh sizga mol-dunyo bergan bo'lsa, U sizda O'zining ne'matlari va izzatining alomatini ko'rsin", bu hadisni al-Hokim Abu al-Ahvasning otasidan rivoyat qilgan. Demak, agar kishining mol-dunyosi bo'lsa-yu, o'zi uchun sarflashda baxil bo'lsa, u Allohning huzurida gunohkor bo'ladi. Ammo agar u o'zi ta'minlashga mas'ul bo'lgan kishilarga sarflashda baxil bo'lsa, u holda Allohning huzuridagi gunohidan tashqari, davlat tomonidan unga majbur qilinishi kerak, ya'ni u ta'minlashga mas'ul bo'lgan qarindoshlariga sarflashi va bu sarflashni yetarli qilishi, shunda ular yaxshi turmush darajasi bilan ta'minlanishi lozim. Alloh (SWT) aytdi:

The Prophet (pbuh) said: “Allah loves to see the sign of His favour on His servant”, narrated by At-Tirmidhi. The Prophet (pbuh) said also: “If Allah gave you property, let Him see the sign of His bounties and dignity on you”, narrated by Al-Hakim from the father of Abu Al-Ahwas. So if someone has property and was miserly when spending on himself, He would be sinful in the sight of Allah. But if He was miserly towards those He is responsible to support, then beside his sin in the sight of Allah, He must be obliged by the State to spend on his relatives whom He is responsible to spend on, and to make sure that his spending on them is ample so that they are provided with a good standard of living. Allah (swt) said:

"Boy kishi o'z imkoniyatidan kelib chiqib sarflasin." [At-Talaq: 7] Va Alloh (SWT) aytdi:

“Let the wealthy (person) spend out of his capacity.” [At-Talaq: 7] And Allah (swt) said:

“Ularni o‘zingiz yashayotgan joyingizda, imkoningiz darajasida joylashtiringlar va ularga zarar yetkazib, hayotlarini tor qilmanglar.” [At-Talaq: 6],

“Lodge them where you dwell, according to your wealth, and harass them not so as to make life harsh for them.” [At-Talaq: 6],

Agar kishi o'zi nafaqa berishga mas'ul bo'lgan kishilarga nisbatan xasis bo'lsa, u holda nafaqaga haqli kishilar uning mol-mulkidan odatda ehtiyojlarini qondiradigan miqdorni olish huquqiga ega bo'ladilar. Imom Buxoriy va Imom Ahmad Oisha roziyallohu anhodan rivoyat qilishicha, Hind binti Utba aytdi: "Ey Allohning Elchisi, Abu Sufyon xasis odam, u menga va bolalarimga yetarli bo'lgan narsani bermaydi, faqat uning xabarisiz olganimdan tashqari." Payg'ambar ﷺ dedilar: "Sen va bolalaring uchun odatda yetarli bo'lgan narsani ol." Shunday qilib, Payg'ambar ﷺ unga, agar er nafaqani bermasa, uning xabarisiz o'zi shu nafaqani olish huquqini berdilar, chunki nafaqa uning zimmasidagi burchdir. Qozi esa unga shu nafaqani belgilab berishga majburdir. Nafaqani to'lashi shart bo'lgan kishi uchun qanday majburiyat bo'lsa, nafaqani olgan kishi uchun ham uni to'lab berilgan maqsadlarga sarflashi shunchalik majburiydir. Agar nafaqa bolalar uchun belgilangan bo'lib, u ularning vasiysiga, ya'ni onasiga, buviga yoki boshqalarga berilgan bo'lsa, u shu nafaqani ularga sarflashi kerak. Agar u buni qilmasa, qozi uni shu maqsadda sarflashga majburlaydi.

If the person was miserly towards those whom He was responsible to support, then those who are entitled for financial support (Nafaqah) have the right to take from his property the amount which normally meets their needs. Bukhari and Ahmad both narrated from Aisha that Hind bint Utbah said: “O Messenger of Allah, Abu Sufyan is a miserly person, and He does not give me that which is enough for me and my children except that which I take without his knowledge.” The Prophet (pbuh) said: ‘Take that which is normally enough for you and your children.”’ So the Prophet (pbuh) made it a right for her to take that Nafaqah by herself without his knowledge if He did not give it to her, because Nafaqah is a duty upon him. And the judge is bound to assign to her this Nafaqah. As it is obligatory that the person who is responsible to pay the Nafaqah, it is likewise obligatory upon the one who takes the nafaqah to spend it on the matters for which it was paid. So if the Nafaqah was decided to the children, and it was paid to their guardian, whether a mother, grandmother or others, then she has to spend it on them; and if she did not do that then the judge would oblige her to spend it for that purpose.