Tilda muflis — bu pulsiz va ehtiyojlari uchun to'lay oladigan narsasi yo'q kishidir. Bu bilan nazarda tutiladiki, u shunday holatga tushadiki, uning haqida "Uning qo'lida pul yo'q", deyiladi va shu sababli u muflisdir. Muslim Abu Hurayra (roziyallohu anhu) yo'li bilan rivoyat qilgan.

The bankrupt in the language is the one without money and the one without that which he would pay for his needs. It is meant by this that he reached a situation in which it is said about him, ‘There is no money with him’ so he is muflis. Muslim narrated via the way of Abu Hurairah (ra)

Bu ularning bayonoti muflis haqiqati va Payg'ambar ﷺ ning so'zlari haqidagi ma'lumotdir,

This statement of theirs is information about the reality of the muflis and the Prophet (saw)’s statement,

Bu yerda haqiqatni inkor etish emas, balki qiyomat kunidagi iflosning dunyodagi iflosga nisbatan ancha og'irroq va katta ekanini nazarda tutilgan, shunday bo'lib, dunyodagi iflos u bilan solishtirganda boy odamga o'xshab qoladi. Fuqahoning urf-odatida iflos — qarzlari mol-mulkidan ko'p bo'lgan, xarajatlari daromadidan ortiq bo'lgan kishidir. Unda pul bo'lsa ham uni iflos deb atashgan, chunki uning mol-mulki qarzlarini to'lashga sarflanishi lozim, shuning uchun u yo'qdek hisoblanadi.

It is allowed not to negate the reality but rather he intended that the bankrupt of the Hereafter is more severe and enormous such that the worldly bankrupt becomes like the rich man in relation to him. The bankrupt in the convention of the fuqaha is the one whose debts are greater than his wealth, and his expenditure greater than his income. They called him bankrupt even though he has money because his wealth deserves to be spent in the way of his debts so it is as if it is absent.

Qarzlari darhol to'lanishi lozim bo'lgan kishining qarzlari bor, lekin uning mol-mulki ularni to'lashga yetmasa va kreditorlari sudyadan uni hajr qilishni (muomala huquqidan mahrum etishni) so'rasa, unga ularga javob berish majburiydir. Uning ustiga hajr e'lon qilinishi tavsiya etiladi, shunda odamlar u bilan muomala qilishdan saqlanadilar. Agar unga hajr hukmi chiqarilsa, bu bilan to'rt qoida belgilanadi: Birinchisi, kreditorlarning uning ajratilgan mulkiga bo'lgan huquqlari. Ikkinchisi, uning mulkini tasarruf etishning oldini olish. Uchinchisi, ajratilgan mulkini uning yonida topgan har bir kishi, shartlar mavjud bo'lsa, qolgan kreditorlarga nisbatan unga ko'proq haqqi bor. To'rtinchisi, sudyа uning mulkini sotadi va kreditorlarga to'laydi. Qarzdor ustidan hajr qilinishining dalili Ka'b ibn Molik rivoyat qilgan hadisdir.

Whenever the debts of the person are obliged immediately and his money does not pay them so his creditors ask the judge to hijr him, it is obliged upon him to respond to them. It is recommended to announce the hijr upon him so that people avoid transacting with him. If hajara is sentenced upon him, four rules are established by that:- The first of them is rights of the creditors relating to his designated wealth. The second preventing the disposal of his wealth. The third is that whoever finds his designated wealth with him has more right to it than the remaining creditors if the conditions exist. Fourth, the judge sells his wealth and pays the creditors. The evidence for the hijr over the bankrupt is what K’aab bin Malik narrated

Va Abdurrahmon ibn Ka'b'dan rivoyat qilinganki:

And it has been narrated from Abdurrahman bin K’aab:

Agar bankrotga qarshi odamlarning huquqlari yoki pul jarimasini talab qiladigan narsa ishonchli guvohlik yoki uning to‘g‘ri iqrori orqali isbotlansa, bu holatda uning barcha mol-mulki sotiladi va kreditorlar adolat asosida taqsimlanadi. Shuningdek, asosan uni qamoqqa olish joiz emas, xuddi qiyinchilikka duchor bo‘lgan qarzdorni qamoqqa olish mutlaqo joiz bo‘lmagani kabi, Allohning (SWT) quyidagi so‘zi sababli:

When there is established over the bankrupt the rights of people or that which obliges a money fine via trustworthy testimony or a correct confession from him, in this case all what he has is sold and the creditors treated equitably. Nor is it in principle allowed that he be imprisoned just as it is absolutely not allowed to imprison a debtor in difficulty due to the statement of Allah (swt):

Muslim va Abu Dovud Abu Said al-Xudriy rivoyat qilgan hadisga ko'ra, u shunday degan:

And due to what Muslim and Abu Dawud narrated from Abu Said Al-Khudri who said:

Bu qarzdorni qamashni emas, balki faqat nafaqa majburiy bo'lgan kishini, agar u kichik bolani boqmasa, qamashni bildiradi. Nafaqa nafaqa berishga qodir kishiga majburiy bo'lgan pul hisobidan beriladi. Bu faqat kichik bolani boqmaydigan kishini qamashni bildiradi.

This does not indicate imprisoning the debtor but rather only indicates imprisoning the one upon whom maintenance is obliged, if he does not maintain the young child. Maintenance is from the money which is obliged upon the one capable to provide maintenance. This indicates the imprisonment of the one who does not provide for the young child alone.

Qoida bankrot haqida shunday: qozi qarzdorning mol-mulkini kreditorlarga sotadi va ularning orasida ulushlarga bo‘lib beradi, chunki ularning haqini adolat bilan ado etishning bundan boshqa yo‘li yo‘q. Umar ibn Abdurrahman ibn Dalaf rivoyat qilinishicha, Juhayna qabilasidan bir kishi muddatli to‘lov bilan tuyalar sotib olar edi, shu sababli ularning narxi oshib ketdi. U bankrot bo‘lib qoldi va Umar ibn al-Xattob (ra) huzurida bu masalani ko‘tardi. U shunday dedi: “Amma ba’d, ey odamlar. Albatta, Juhayna o‘g‘illaridan Al-Asfa Asfa qarzi va ishonchliligi tufayli, qarzlar uni bosib ketgan deyilishidan rozi. Kimning uning zimmasida biror narsasi bo‘lsa, ertalab erta kelsin, chunki biz uni qur’a bilan bo‘lib beramiz.” Umar ibn Abdulaziz haqida rivoyat qilinishicha, u bankrotga hukm qilib, uning mol-mulki kreditorlar orasida bo‘linishini va shundan so‘ng Alloh (swt) unga rizq ato etguncha uning holiga qo‘yilishini buyurgan.

The rule regarding the bankrupt is that the judge sells to the creditors the debtor’s wealth and divides it among them in portions as there is no way to do them justice other than this. It has been narrated from Umar bin Abdurrahman bin Dalaf that a man from Juhayna would buy camels to a deferred period so they became high in price. He became bankrupt and raised it with Umar bin Al-Khattab (ra): ‘As for what follows, O people. Verily Al-Asfa Asfa Bani Juhaynah is pleased with his debt and trustworthiness that it be said the debts overtook him. So whoever has something over him, let him come early in the morning for we will divide it in lots.’ It has been narrated about Umar bin Abdulaziz that he judged the bankrupt that his wealth be divided between the creditors and then he is left until Allah (swt) provides sustenance for him.

Bankrotning topilgan mol-mulki qarzdorlar o‘rtasida faqat o‘z huquqlarini talab qilgan va muddati kelgan da’vogarlar orasida qiymatiga qarab ulushlarga bo‘linadi. Ularning orasiga hozir bo‘lib, lekin da’vo qilmagan kishi, vakil qoldirmagan g‘oyib kishi yoki huquqining muddati hali kelmagan g‘oyib kishi, da’vo qilsa ham, qilmasa ham, kirmaydi. Buning sababi shuki, huquqining muddati kelmagan kishining hali huquqi yo‘q, da’vo qilmagan kishiga esa talab qilmagunicha berilishi lozim emas. Bu hukm bankrot tirik bo‘lgan holatga taalluqlidir. Vafot etgan bankrot esa hukmi bo‘yicha boshqacha: uning qarzdorlari hozir bo‘lgan yoki g‘oyib bo‘lgan, da’vo qilgan yoki qilmagan barchasiga, qarzi darhol to‘lanadigan yoki muayyan muddatga bo‘lgan har bir kishiga nisbatan hukm qilinadi. Chunki huquq egasining yoki qarz berilgan shaxsning o‘limi bilan barcha muddatlar kelgan hisoblanadi. Agar bankrotda Allohning (SWT) huquqlari va bandalarning huquqlari birga to‘plansa, Allohning huquqlari bandalarning huquqlaridan oldin turadi. Shuning uchun u o‘tkazib yuborgan zakot yoki kaffora bilan boshlanadi. Agar mol-mulk ularning hammasiga yetmasa, bu huquqlar qur’a orqali barchasi o‘rtasida bo‘linadi, birining hisobiga ikkinchisini o‘zgartirmasdan. Xuddi shunday, odamlarning qarzi ham: agar uning mol-mulki hammasini to‘lamasa, har biri mavjud mablag‘idan o‘z pulining miqdoricha oladi. Allohning huquqlari bandalarning huquqlaridan oldin turishining dalili Allohning Elchisi ﷺ ning quyidagi so‘zlaridir:

Va Uning (SWT) bayonoti:

And his (swt) statement:

Bankrupt kishining mol-mulki sotilganda, uning va uning nafaqasi zimmasida bo‘lgan kishining nafaqasi hisobga olinadi, shuning uchun unda yashashga muhtoj bo‘lgan uyi sotilmaydi. Agar uning ikkita uyi bo‘lsa va ulardan birining boshqasiga nisbatan ehtiyoji bo‘lmasa, ehtiyoj sezmagan uyi sotiladi. Agar bankrot o‘zi uchun va o‘zi nafaqasini ta’minlashi shart bo‘lgan kishilar uchun ta’minot beradigan darajada daromad topsa yoki o‘zini yollash orqali buni amalda topishga qodir bo‘lsa, bu holatda uning barcha mol-mulki sotiladi, faqat unda yashashi shart bo‘lgan uyi bundan mustasno. Agar u bularning hech birisiz ish tutishga qodir bo‘lmasa, unga o‘zini va o‘zi nafaqasini ta’minlashi lozim bo‘lgan kishilarni ta’minlashi uchun mol-mulkdan maqbul miqdorda yetarli bo‘lgan narsa qoldiriladi, to uning kreditorlar o‘rtasidagi taqsimotdan qarzlari to‘languniga qadar.

When the wealth of the bankrupt is sold, his maintenance and the maintenance of the one whose maintenance is obliged upon him is considered so his house which he has need of residing therein is not sold. Whereas if he has two houses and has no need of one against the other, the one which he does not need is sold. If the bankrupt earns what furnishes provisions for him and furnishes provisions of those whom he must maintain or he is able to earn that practically by hiring himself, in this situation all his wealth is sold except his house which is a must that he reside therein. If he is unable to perform with out any of that, it is left for him that which suffices him and maintains him and those whom it is obliged upon him to furnish provisions for according to what is reasonable from wealth until he finishes from its division between his creditors.