Dunyo bo'ylab shaxslar o'rtasida boylikning notekis taqsimlanishi hodisasi hayotning barcha jabhalarida aniq namoyon bo'layotgan voqeliklardan biridir, shu darajadaki, buni isbotlash uchun dalilga hojat yo'q. Odamlarning ehtiyojlarini qondirishdagi ochiq-oydin tafovut tufayli ko'rayotgan azob-uqubatlarni esa ortiqcha ta'kidlab bo'lmaydi. Kapitalizm bu hodisani bartaraf etish uchun bir necha urinishlar qilgan, ammo natijasiz.

The phenomenon of maldistribution of wealth among individuals all over the world is one of the realities reflected clearly in all aspects of daily life, to the extent that this does not require an evidence to be proven, and what people suffer due to the flagrant disparity in meeting their needs cannot be over-emphasised. Capitalism had made several attempts at tackling this phenomenon but to no avail.

Kapitalistik iqtisodchilar daromadlarni taqsimlash nazariyasini o'rganganda, individual daromadlarning noto'g'ri taqsimlanishini butunlay e'tiborsiz qoldiradilar va yechim taklif qilmasdan hamda hech qanday izohsiz faqat raqamlar va statistik ma'lumotlarni e'lon qilish bilan qanoatlanib qoladilar.

When the capitalist economists study the theory of income distribution, they completely ignore the mal distribution of individual income, and become contented with the publication of figures and statistics without offering a solution and without any comment.

Sotsialistlar mulkka miqdoriy cheklov qo'yishdan tashqari, bu hodisaga yechim topa olmadilar. Kommunistlarning yechimi esa mulkchilikni taqiqlash bo'ldi. Islom esa mulkchilik vositalarini va uni tasarruf qilish usulini belgilash orqali samarali va unumli taqsimotni ta'minladi, shuningdek, muhtojlarga moliyaviy yordam berdi, bu esa ularga jamiyatning boshqa a'zolari bilan ehtiyojlarini qondirishda nisbiy tenglikni ta'minlaydi. Shunday qilib, Islom noto'g'ri taqsimot hodisasiga yechim berdi.

Apart from the quantitative restriction of ownership, the Socialists have not been able to conjure up a solution to this phenomenon. As for the communists, their solution was the prohibition of ownership. Islam on the other hand has ensured the effective and efficient distribution by determining the means of ownership and the method of disposal, and also by offering the needy financial assistance which secures for them a relative parity in meeting their needs with other members of society. Islam has therefore provided a solution to the phenomenon of maldistribution.

Garchi odamlar o‘rtasida asosiy ehtiyojlar jihatidan nisbiy tenglik mavjud bo‘lsa-da, jamiyatda juda boy kishilar ham bo‘lishi mumkin. Islom mulkdorlikda tenglikni joriy etmagan, balki har bir insonning oddiy ehtiyojlarida boshqalardan mustaqil bo‘lishini majburiy qilgan. Imom Buxoriy rivoyat qilishicha, Allohning Elchisi ﷺ shunday degan: “Eng yaxshi sadaqa – ehtiyoj qondirilganidan keyin ortib qolgan mol-mulkdan berilgan sadaqadir.” Bunday katta boyliklar egalariga jamg‘arish imkonini beradi va ularga katta daromad olishga yordam beradi. Shu sababli boylik saqlanib qoladi, chunki boylik boylikni keltirib chiqaradi, garchi bunday boylikka erishishda va uni sarmoyalash imkoniyatlarini yaratishda shaxsiy mehnat ham rol o‘ynasa-da. Bu iqtisodiyotga xavf tug‘dirmaydi, aksincha, jamiyatning ham, shaxsning ham iqtisodiy boyligini oshirishga yordam beradi. Xavf esa juda katta boyligi bo‘lgan ayrim kishilar tomonidan pulning to‘planib qolishida bo‘lib, bu daromad darajasining pasayishiga, keng ko‘lamli ishsizlikka sabab bo‘lib, odamlarni qashshoqlikka itaradi. Shuning uchun pulning to‘planib qolishiga qarshi kurashish zarur. Pul ikki mulk o‘rtasida, mulk bilan xizmat o‘rtasida yoki ikki xizmat o‘rtasida ayirboshlash vositasidir, shu sababli u bu ayirboshlashning o‘lchovi vazifasini bajaradi. Demak, pul kamayib, odamlar uni qo‘lga kirita olmay qolsa, ayirboshlash to‘xtaydi va iqtisodiy g‘ildirak to‘xtab qoladi. Pul qancha ko‘p qo‘lma-qo‘l o‘tsa, iqtisodiy faoliyat shuncha kengayadi.

However, despite the relative parity among people as far as the basic needs are concerned, there may be some very wealthy individuals in the society; Islam has not imposed the parity on ownership, but rather obliged that every individual is independent from others in his ordinary needs. Bukhari reported that the Messenger of Allah (pbuh) said: “The best sadaqa is that which is given out of one’s wealth after sufficiency.” These large amounts of wealth prepare the ground for their owners to save, and help them acquire large incomes. Therefore the wealth remains intact, for wealth generates wealth, although personal effort plays a part in gaining such wealth and in generating the opportunities to invest the wealth. This does not pose a danger to the economy, on the contrary, it helps increase the economic wealth of the community as well as the individual. The danger lies in the hoarding of monies by some individuals with very large fortunes, leading to the fall in the standard of income and causing wide unemployment thus pushing people into poverty. It is therefore essential to tackle the hoarding of monies. Money is the medium of exchange between two properties, or between a property and a service, or between two services, hence it acts as a measure to this exchange. Therefore, when money becomes scarce and people are unable to obtain it, the exchange vanishes and the economic wheel comes to a grinding halt. The more that money changes hands, the more economic activity proceeds.

Bu shundan kelib chiqadiki, har bir shaxs yoki kompaniyaning daromadi albatta boshqa shaxs yoki kompaniyadan kelib chiqishi kerak. Davlat tomonidan undirilgan mablag'lar davlat uchun daromad va shaxslar uchun xarajat hisoblanadi; davlat xodimlarga, loyihalarga va askarlarning maoshlariga sarflagan pullari esa aslida o'sha odamlar uchun daromad, davlat uchun xarajatdir. Xodim, askar va boshqalar sarflagan pullar esa ularga mol va xizmat sotadigan kishilar — qassoblar, bakqollar, uy egalari, savdogarlar va boshqalar uchun daromaddir. Shunday ekan, odamlarning daromadlari va umumiy xarajatlari doimo aylanma holatda bo'ladi. Agar biror kishi katta miqdordagi pulni yig'ib qo'ysa, u aslida pulni bozordan olib chiqib ketgan bo'ladi; bu esa xarajatlarning kamayishiga va o'sha kishi bilan muomala qilishi mumkin bo'lgan shaxslarning daromadlari kamayishiga olib keladi. Bu, o'z navbatida, ularning ishlab chiqarishini kamaytiradi, chunki mollarga bo'lgan talab pasayadi, natijada ishsizlik va umumiy iqtisodiy inqirozga olib keladi. Demak, pulni yig'ib qo'yish albatta ishsizlikka va odamlar daromadining kamayishi sababli iqtisodiy inqirozga olib keladi.

This is because every person’s or company’s income must originate from another person or company. Funds levied by the State are regarded as income to the State and an expense to the individuals, and the monies spent by the State on employees, projects and servicemen’s salaries etc. are in fact incomes to those people and an expense to the State; the monies spent by the employee, the serviceman, among others are incomes to those who sell their goods and services to those people, such as butchers, grocers, landlords, traders etc. Therefore, people’s incomes and their overall spending would be constantly circulating. If a person were to hoard a sum of money, He would in fact be withdrawing it from the market, and this would lead to a decrease in spending and to a decrease in the income of persons who would have had dealings with that person had He not hoarded that money. This in turn would lead to a decrease in their production, for the demand for goods decreases, thus leading to unemployment and an overall economic decline. Therefore, the hoarding of money leads definitely to unemployment and to economic decline due to the decline in people’s incomes.

Shuni aniq qilib aytish kerakki, iqtisodiyotga bu zarar pul to‘planishidan (hoarding) emas, balki jamg‘armadan (saving) kelib chiqadi; jamg‘arma ish o‘rinlari aylanishini to‘xtatmaydi, pul to‘plash esa to‘xtatadi. Pul to‘plash va jamg‘arish o‘rtasidagi farq shundaki, birinchisi maqsadsiz pul yig‘ishni anglatadi. Bu pulni bozordan olib qo‘yish demakdir. Ikkinchisi, ya’ni jamg‘arish esa muayyan maqsad uchun pul yig‘ishni anglatadi, masalan, uy qurish uchun, to‘y uchun yoki biznes ochish uchun jamg‘arish kabi. Bunday pul yig‘ish bozorga ta’sir qilmaydi va ish o‘rinlari aylanishiga ham ta’sir qilmaydi, chunki u pulni bozordan olib qo‘yishga emas, balki ma’lum vaqtda sarflash uchun summani to‘plashga olib keladi. Shuning uchun pul investitsiya qilingandan so‘ng yana aylanishga tushadi. Demak, jamg‘arishda hech qanday zarar yo‘q, aksincha, maqsadsiz pul to‘plashdan farqli o‘laroq, u zararli emas.

It should however be made clear that this damage to the economy emanates from money hoarding and not from saving; saving does not halt the employment cycle whereas hoarding money does. The difference between hoarding money and saving is that the former means accumulating money without purpose. It means taking money away from the market, whereas, the latter i.e. saving, means accumulating money for a purpose, such as saving to build a house, or for a wedding, or to set up a business etc. This type of money accumulation does not affect the market nor does it affect the employment cycle, for it does not lead to taking money from the market, rather it means saving a sum in order to spend it at a given time, thus the money will circulate again once it is invested, there is therefore no harm in saving, unlike hoarding the money for no real purpose.

Islom oltin va kumushni jamg'arishni halol qilgan, chunki bu muayyan maqsad uchun pul to'plashni anglatadi. Islom "mukotib" (ozod bo'lish uchun shartnoma tuzgan qul)ga ozodligi uchun pul to'lash maqsadida ishlash va pul jamg'arishga ruxsat bergan; shuningdek, erkakka nikohlanmoqchi bo'lgan ayol uchun mahr to'plash maqsadida yoki Haj safariga borish uchun pul jamg'arishga ham ruxsat bergan va hokazo. Jamg'aruvchi to'plangan pulning nisobga yetib, to'liq bir yil o'z qo'lida turganda, uchungina zakot to'lashi lozim bo'ladi. Oltin va kumushni to'plashni taqiqlovchi oyat nozil bo'lganda, bu ikki metall o'sha paytda ayirboshlash birligi va sarflangan mehnat (ish) o'lchovi hamda tovarlar, xizmatlar va mulklarga qo'yilgan qiymat birligi bo'lib xizmat qilar edi, ular zarb qilingan bo'lsinmi yoki yo'qmi. Shu sababli taqiq to'g'ridan-to'g'ri ularning ayirboshlash birligi ekanligi bilan bog'liq edi.

Islam has made it lawful to save gold and silver, for it means the accumulation of money for a purpose. Islam has permitted the “Mukatib” (contracting slave) to work and save money in order to pay for his freedom; Islam has also permitted a man to save money in order to accumulate a dowry for a woman He wishes to marry, or to save money in order to go to Hajj etc. The saver would only have to pay the Zakat due on the accumulated money if it reached the Nisab and remained in his possession for a full year. When the verse was revealed prohibiting the hoarding of gold and silver, these two metals represented at the time the units of exchange and measure of the effort spent (in work) and the units of value put on goods, services and properties, whether these were minted or not; the prohibition was therefore directly linked to the fact that they represented the unit of exchange.

Oltin va kumushni to‘plab qo‘yish Qur’onda aniq ta’qiqlangan. Alloh (SWT) aytadi:

The hoarding of gold and silver was prohibited explicitly in the Qur’an. Allah (swt) says:

“Oltin va kumushni yig‘ib qo‘yadigan, ularni Alloh yo‘lida sarflamaydiganlar esa, ularni kutayotgan og‘ir va alamli azobni bilib qo‘sin.” [At-Tauba: 34]

“And let those who hoard gold and silver and do not spend them in the way of Allah know that a severe and painful punishment is awaiting them.” [At-Tauba: 34]

Oltin va kumushni to‘plab qo‘yganlarga beriladigan qattiq azob haqidagi bu ogohlantirish, Shoriʼ (Allohning) bizga bunday qilishdan qat’iy buyurganining aniq dalilidir; shu sababli oltin va kumushni to‘plab qo‘yish harom hisoblanadi.

This warning of severe punishment for those who hoard gold and silver serves as a clear evidence that the Law Giver has decisively ordered us to refrain from doing so; it is therefore forbidden to hoard gold and silver.

Oltin va kumushni to'plab qo'yishning harom ekanligi aniq ko'rsatilganligining dalili quyidagicha:

Evidence of the fact that the verse has conclusively forbidden the hoarding of gold and silver is reflected in the following:

1. Umumiylik oyati: Oyatning matni mantuq (so'zlar) va mafhum (ma'no) jihatidan oltin va kumushni to'plashning aniq taqiqlanganiga dalildir. Zakot berilgandan keyin oltin va kumushni to'plashga ruxsat bor deyish oyat hukmini tark etish bo'lib qoladi, chunki u aniq ko'rsatilgandir. Bunday xulosani oyatdan chiqarib bo'lmaydi, agar oyatdan mustaqil bo'lgan, shunday tushunishga olib keladigan yoki oyat hukmini bekor qiladigan boshqa dalil bo'lmasa. Oyat aniq ko'rsatganidan boshqacha tushunishga olib keladigan sahih matn yo'q va uning ma'nosini o'zgartiradigan dalil mavjud bo'lishi ham ehtimoldan yiroq, chunki oyat ma'nosi qat'iydir. Boshqa ehtimol esa oyatning mansux bo'lib qolganidir, lekin uning mansux bo'lganini ko'rsatadigan hech qanday dalil yo'q. Allohning (SWT) quyidagi so'zlariga kelsak:

1. The generality of the verse: The text of the verse in Mantuq (words) and in Mafhum (meaning) serves as evidence about the clear-cut prohibition of hoarding gold and silver. To say that the hoarding of gold and silver is permitted once the Zakat has been paid would mean abandoning the rule of the verse, which is clearly indicated. This cannot be deduced from the verse unless there were another evidence, independent from this verse, leading to such an understanding or abrogating the rule of the verse. And there is no such sound text to lead us to understand other than what the verse clearly indicated, nor is it likely that such an evidence exists to avert its meaning, for the verse is conclusive in meaning. The other possibility would be that the verse has been abrogated, and there is no evidence to suggest that it has been abrogated. As for the verse where Allah (swt) says:

Ularning mollaridan sadaqa oling, u ularni poklaydi [At-Tauba: 103]

“Take from their wealth a Sadaqah that would purify them” [At-Tauba: 103]

Bu oyat ikkinchi hijriy yilda, zakot farz qilingan paytda nozil bo‘lgan, kanz (boylikni to‘plab qo‘yish) haqidagi oyat esa to‘qqizinchi hijriy yilda nozil bo‘lgan; oldin nozil bo‘lgan vahiy keyinroq nozil bo‘lgan vahiyni mansux qilmaydi. Zakoti berilgan boylik kanz hisoblanmaydi, degan rivoyatlarga kelsak, bu hadislarning Al-Doraqutniy va Abu Dovud tomonidan Ummu Salama roziyallohu anhodan rivoyat qilingan hadisdan boshqasi sahih deb isbotlanmagan; bu mavzudagi boshqa hadislar esa sanad (isnod) va matn (mazmun) jihatidan rad etilgan, saqta, o‘ylab topilgan hadislardir. Ummu Salama hadisiga kelsak, u mutavotir bo‘lsa ham oyatni mansux qila olmaydi, chunki payg‘ambarlik hadislari, garchi mutavotir bo‘lsa ham, Qur’oni karimni mansux qila olmaydi. Qur’oni karim matnan qat’iydir, biz Allohga Qur’onni lafz va ma’no jihatidan ibodat qilamiz, mutavotir hadis esa faqat ma’no jihatidan qat’iydir va biz Allohga hadisning lafzi bilan ibodat qilmaymiz. Shunday ekan, Qur’on hadislar bilan, hatto ular mutavotir bo‘lsa ham, mansux qilinmaydi. Unday bo‘lsa, Ummu Salama kabi yakka rivoyat matnan ham, ma’nan ham qat’iy bo‘lgan oyatni qanday mansux qila oladi?

This verse was revealed in the second year of Hijra when the Zakat was made compulsory, whereas the verse of the Kanz (hoarding) was revealed in the ninth year of Hijra; and the earlier revelation does not abrogate the later revelation. As for the Ahadith relating that the wealth whose Zakat has been paid is not regarded as a hoarded wealth, these Ahadith have not been proven sound (Sahih) except the Hadith reported by Al-Daraqutni and Abu Dawud on the authority of Umm Salama; as for the other Ahadith in relation to this matter, they are fabricated and refuted in narration and in meaning i.e. in Sanad (chain) and in Matn (content). As for the Hadith of Umm Salama, it cannot abrogate the verse even if it were Mutawatir, for the prophetic Ahadith cannot abrogate the Holy Qur’an, even if these were Mutawatir, for the Qur’an is definite in text, and we worship Allah (swt) with the Qur’an in words and in meaning, whereas the Mutawatir Hadith is only definite in meaning, and we do not worship Allah (swt) in the words of the Hadith, so the Qur’an cannot be abrogated by the Ahadith even if these were Mutawatir. So how could the individual report, such as that of Umm Salama, abrogate a verse that is definite in text and definite in meaning?

2. At-Tabari reported in his commentary, on the authority of Abu Umama Al-Bahili, who said: "A man from the people of the Suffa (the poor) died, and a dinar was later found in his garment. Upon this the Messenger of Allah ﷺ said: 'That is a branding (burn).' Then another man died and two dinars were found in his garment, and upon this the Messenger of Allah ﷺ said: 'That is two brands.'" This was because the two men were living off the Sadaqah while they had gold. One dinar or two do not reach the Nisab, so that Zakat would be taken out of them. So when the Messenger of Allah ﷺ said about them "a branding and two brandings", he ﷺ was referring to them as hoarding, even though the amount is not liable for Zakat. He ﷺ was referring to the verse about hoarding where Allah (SWT) says:

2. At-Tabari extracted in his commentary on the authority of Abu Umama Al-Bahili who said: “A man from the people of the Suffa (poor) died and a dinar was later found in his garment, upon this the Messenger of Allah (pbuh) said: ‘That is a branding (burn).” Then another man died and two dinars were found in his garment, and upon this the Messenger of Allah (pbuh) said: ‘That is two brands.’” This was because the two men were living off the Sadaqah while they had gold. One Dinar or two do not reach the Nisab in order to say that Zakat is taken out of them. So when the Messenger of Allah (pbuh) said about them “a branding and two brandings”, He (pbuh) was referring to them as hoarding, even though the amount is not liable for Zakat. He (pbuh) was referring to the verse of the hoarding where Allah (swt) says:

U‘sha kuni ularning boyliklari do‘zax o‘tida qizdiriladi va o‘sha bilan ularning peshonalari, yonlari va orqalari dog‘lanadi. [At-Tauba: 35]

“On the day their wealth will be heated in hell fire, and with which their foreheads, flanks and backs will be branded” [At-Tauba: 35]

3. Oyatning matnida ikki masalaga qarshi ogohlantirish bor: birinchisi pulni to‘plashga, ikkinchisi esa Alloh yo‘lida sarflamaslikka qarshi. Ya’ni oltin va kumushni to‘playdigan va ularni Alloh yo‘lida sarflamaydiganlarni azob kutmoqda. Bu aniq ko‘rsatadiki, pul to‘plamaydigan, lekin Alloh yo‘lida sarflamaydigan ham gunohkordir, pul to‘playdigan va Alloh yo‘lida sarflaydigan ham gunohkordir. Al-Qurtubiy aytdi: “Kim to‘plamasa va sarflamasa, u ham shunday (gunohkor) bo‘lishi kerak.” Alloh “Alloh yo‘lida” deganda jihodni nazarda tutadi, chunki bu ibora sarflash bilan bog‘lanmoqda. “Alloh yo‘lida” iborasi sarflash bilan bog‘langanda jihodni anglatadi. U Qur’onda faqat shu ma’noda keladi, boshqa ma’noda emas; bu ibora sarflash bilan bog‘langanda jihod ma’nosini bildirmasdan Qur’onda uchramaydi.

3. The text of the verse contains a warning against two matters: The first is against the hoarding of money, and the second is against not spending in the way of Allah i.e. those who hoard gold and silver and do not spend them in the way of Allah, a punishment would be awaiting them. This clearly indicates that He who does not hoard money and does not spend in the way of Allah is sinful, and He who hoards and does spend in the way of Allah is also sinful. Al-Qurtubi said: “He who does not hoard and does not spend must be like that (sinful) as well.” What Allah means by “in the way of Allah” is Jihad, for it is linked to spending. The phrase “in the way of Allah” means Jihad if it is linked to spending. It came in the Qur’an with this meaning alone, and nothing else; this phrase does not appear in the Qur’an linked with spending without it meaning Jihad.

4. Bukhoriy Zayd ibn Vahab rivoyatida shunday deydi: "Men Ar-Rabsada Abu Zarr oldidan o'tdim va undan so'radim: 'Seni bu yerga nima olib keldi?' U javob berdi: 'Biz Ash-Shomda edik, u yerda men o'qidim:"

4. Bukhari reported on the authority of Zayd Ibn Wahab who said: “I passed by Abu Dharr in Al-Rabtha so I asked him: ‘What brought you here?’ He replied: ‘We were in Ash-Sham where I recited:

Va oltin va kumushni yig'ib qo'yadigan va uni Alloh yo'lida sarflamaydiganlarga, ularni og'riqli azob kutayotgani haqida xabar bering. [At-Tauba: 34]

“And those who hoard gold and silver and do not spend it in the way of Allah, then tell them that a painful punishment is awaiting them.” [At-Tauba: 34]

Mu’awyya dedi: “Bu bizga tegishli emas, bu faqat kitob ahliga tegishli.” Abu Zar esa dedi: “Ha, bu, albatta, bizni ham, ularni ham o‘z ichiga oladi.” Buni Ibn Jarir ham Ubaydulloh ibn Qosim orqali, u Hassomdan, u Zayd ibn Vahbdan, u esa Abu Zardan rivoyat qilgan: “Voqea eslatildi va qo‘shib aytildi: Mu’awyya bilan mening o‘rtamizdagi bu masala bahsi qizib ketdi, shunda u menga qarshi shikoyat bilan Usmonga xat yozdi. Keyin Usmon menga xat yozib, huzuriga chaqirdi va men uning oldiga bordim. Madinaga yetganimda, odamlar meni xuddi avval ko‘rmagandek o‘rab olishdi. Shunda men bu masala yuzasidan Usmonga shikoyat qildim. U menga dedi: ‘Biroz uzoqroqqa, (Madinadan) chetroqqa ketinglar’. Men esa dedim: ‘Allohga qasamki, men aytib kelayotgan gapimdan hech qachon voz kechmayman’.” Demak, Abu Zar bilan Mu’awyya o‘rtasidagi bahs oyatning ma’nosi haqida emas, balki oyat kimga tegishli ekani haqida edi. Bundan tashqari, agar o‘sha paytda zakoti berilgan mol-davlat yig‘ilgan boylik hisoblanmaydi, degan hadis bo‘lganida, Mu’awyya, albatta, uni o‘z dalili sifatida keltirib, Abu Zarni rad etgan bo‘lardi. Ehtimol, bunday hadislar Abu Zar voqeasidan keyin to‘qib chiqarilgan, va ular sahih hadis sifatida tasniflanmasligi ham tasdiqlangan.

Mu’awyya said: “This does not concern us, it only concerns the people of the book.” Abu Dharr said: “It does indeed include us and them.” This was also reported by Ibn Jarir on the authority of Ubaydullah ibn Qasim from Hassam from Zayd Ibn Wahab from Abu Dharr: “The incident was mentioned and it was added: The argument about the matter between Mu’awyya and myself became heated so He wrote to Uthman complaining about me. Then Uthman wrote to me and summoned me to him, so I went to him.When I reached Madinah people overwhelmed me as if they hadn’t see me before, so I complained about the matter to Uthman, He said to me: “Distance yourselves slightly (away from Madinah)”, so I said: “By Allah I shall never abandon what I have been saying.” Therefore, the argument between Abu Dharr and Mu’awyya was regarding whom the verse referred to, and not regarding its meaning. Besides, had there been a Hadith at the time stating that the money for which its Zakat has been taken out would not be considered as hoarded wealth, then surely Mu’awyya would have used it to argue his case and refute Abu Dharr. It is likely that such Ahadith have been fabricated after the Abu Dharr incident, and it has also been confirmed that such Ahadith are not classified as Sahih.

5. Lug'aviy jihatdan, al-kanz (jamg'arish) pul yig'ish, to'plangan pul degan ma'noni anglatadi. Kanz shuningdek yer ostida yoki ustida to'planib, yashirilgan har qanday narsani bildiradi. Qur'on so'zlarini faqat lug'aviy ma'noda izohlash mumkin, agar bunday so'zlarga shariat ma'nosi zikr qilingan bo'lsa, ular shariat ma'nosida izohlanadi. Kanz so'zining shariat ma'nosiga ega bo'lgani isbotlanmagan, shuning uchun uni faqat lug'aviy ma'nosida izohlash kerak, ya'ni pulni maqsadsiz jamg'arish va to'plash. Bunday jamg'arish qoralangan bo'lib, Alloh (SWT) uni ogohlantirgan hamda uni qilguvchiga qattiq azob va'da qilgan.

5. Linguistically, Al-Kanz (hoarding) means piling up money, and hoarded money means accumulated money. Kanz also means anything piled up and hidden underground or overground. The words of the Qur’an can only be explained with the linguistic meaning, unless a Shari’ah meaning to such words is mentioned, in which case they would then be explained with the Shari’ah meaning. It has not been established that the word Kanz has had a Shari’ah meaning, therefore it must be explained with its linguistic meaning only, which is to hoard money and pile it up without purpose. This hoarding is abhorred and it is the one which Allah (swt) warned against and for which He promised the perpetrator a severe punishment.