Iqtisodiyotni boshqarishda ehtiyojlarni qondirish masalasini ko'rib chiqishda maqsadli jamiyat haqidagi qarashni hisobga olish lozim. Shuning uchun ehtiyojlarni qondirish asosi qanday jamiyat bo'lishi kerakligi bo'lishi kerak.

The management of the economy is to take in consideration the viewpoint about the targeted society when considering the fulfilment of the needs. So what the society ought to be should be made the basis for the fulfilment of the needs.

Ushbu modda bir nechta dalillardan kelib chiqib xulosa qilingan, va shariat hukmi bitta yoki bir nechta dalildan chiqarilishi mumkin. U narsalarga mulkchilikni ma'lum bir usul bilan cheklashdan, mulkchilik sabablarini aniq sabablar bilan cheklashdan, boylikni ma'lum bir usulga muvofiq sarflash tartibini belgilashdan hamda ayrim narsalar va harakatlarni taqiqlashdan kelib chiqqan. Shuning uchun iqtisodiyotni boshqarish ushbu to'rt masala bo'yicha dalillardan chiqarilgan.

This article is deduced from several evidences and the Shari’ah rule can be deduced from single or multiple evidences. It has been deduced from the limitation of the ownership of things by a specific method, and the limitation of the causes of ownership to particular causes, and the limitation of how wealth can be invested according to a particular method, and from the prohibition of certain things and actions, and so the management of the economy has been deduced from the evidences for these four issues.

Iqtisodiyotni boshqarish to'g'risida bu dalillardan chiqarilgan xulosa shuki, boylikka ehtiyojlarni qondirish nuqtai nazaridan qaraladigan qarash ushbu boylikka tegishli shar'iy hukm bilan bog'lanishi va unga asoslanishi shart. Bug'doy va asal boylikdan hisoblanadi, chunki Alloh (SWT) ularning ikkalasini halol qilgan. Kanop va spirtli ichimlik esa boylikdan hisoblanmaydi, chunki Alloh (SWT) ularning ikkalasini haram qilgan. Sotib olish uchun ishlatiladigan pul va maosh sifatida to'lanadigan pul boylikdan hisoblanadi, chunki shariat bu ikki holatda pul topishga ruxsat bergan. O'g'irlangan pul va haqiqiy bo'lmagan shartnoma orqali topilgan pul esa boylikdan hisoblanmaydi, chunki shariat ikkalasini ham man qilgan. Demak, ehtiyojlarni qondirish yo'llarini ko'rib chiqishda shar'iy hukm tekshirilishi shart va u boylikning ehtiyojni qondirish haqiqatini, ya'ni boylik qanday ishlab chiqarilishi va iste'mol qilinishi asosida ko'rib chiqilishi uchun asos bo'lishi shart. Maqoladagi "iqtisodiyotni boshqarish — jamiyat ehtiyojlarni qanday qondirishi kerakligi haqidagi qarash" degan gapning ma'nosi ham shundan iboratdir, chunki jamiyat qanday asosda bo'lishi kerakligi, ya'ni odamlar o'rtasidagi munosabatlar qanday asosga qurilishi kerakligi, bu munosabatlar shar'iy hukmlar bilan cheklanishi va ularga muvofiq ravishda amalga oshirilishi kerakligidir. Shuning uchun jamiyat qanday asosda bo'lishi kerakligini, ya'ni uning shar'iy hukmlar bilan cheklanishini ko'rib chiqish ehtiyojlarni qondirish yo'llarini o'ylashda mavjud bo'lishi shart va bu, boylikning ishlab chiqarilishi yoki iste'mol qilinishi bo'yicha bo'ladimi, farqi yo'q, shar'iy hukmlar bilan bog'langan va ularga asoslangan bo'lishi kerak.

The management of the economy which has been deduced from these evidences is that it is obligatory that the view regarding wealth, from the angle that it fulfils the needs must be connected to the Shari’ah rule regarding that wealth, and built upon it. Wheat and honey are considered to be from the wealth, because Allah (swt) made the two of them permitted. Whereas cannabis and alcohol are not considered to be from the wealth, since Allah (swt) made the two of them forbidden. The money which is used to purchase, and that which is paid as a salary, is from the wealth since the Shari’ah permitted earning money in these two situations, whereas stolen money and money earned through a void contract is not considered to be from the wealth because the Shari’ah forbade them both. So the Shari’ah rule must be examined when considering how to fulfil the needs, and it is obligatory that it is the basis for the consideration of the reality of the wealth fulfilling a need, or in other words, the basis upon which the wealth is produced and consumed. This is the meaning of the article when it says that the management of the economy is the view towards how the society should fulfil the needs, since what the society should be upon, in other words, what the relationships between the people should be based upon, is that these relationships should be restricted by and proceed according to the Shari’ah rules. Therefore, it is obligatory that the consideration of what the society should be upon, in other words, it being restricted by the Shari’ah rules, is present when considering how to fulfil the needs, and it should be connected to the Shari’ah rules and based upon them, irrespective of whether that is regarding the production of the wealth or its consumption.

Shunday qilib, Islom tizimida boylikning manbai shundaki, uni iqtisodiy jihatdan ishlab chiqarish va iste'mol qilishga ruxsat etilgan masala deb hisoblash uchun u jamiyat qanday bo'lishi kerakligiga bog'liq bo'ladi, boshqacha aytganda, odamlar o'rtasidagi munosabatlarni Shariat hukmi bilan cheklashga bog'liq. Shu asosda boylik insonning ehtiyojini, shaxsning yoki jamiyatning ehtiyojini qondirishi jihatidan ko'rib chiqiladi va shu asosda ishlab chiqarish va iste'mol amalga oshadi.

Accordingly, the origin of wealth in the system of Islam is that in order for it to be considered an economic matter permitted to be produced and consumed, depends on what the society should be, in other words, the restriction of the relationships between people by the Shari’a rule. And based upon this the wealth is examined from the angle of it fulfilling the need of human beings, the individual or the society, and upon this basis production and consumption occurs.

Garchi Shariat hukmiga bo'ysunish asosi bo'lib, u musulmonning har bir harakatini Shariat hukmi belgilashi zarurligi haqidagi umumiy talabdir, Shariat iqtisodiyotni boshqarishni Allohning (SWT) quyidagi so'zlari kabi umumiy dalillarga asoslangan holda umumiy qoldirmadi:

Though the restriction to the Shari’ah rule is the basis, which is general with regards to the obligation of making the Shari’ah rule decide every action of the Muslim, the Shari’ah did not leave the management of the economy general based upon general evidences such as the words of Allah (swt):

“Va Rasul (ﷺ) sizga nima bergan bo‘lsa - uni oling; nimani man qilgan bo‘lsa - undan tiyiling.” (TMQ 59:7). Aksincha, u taqsim qilish va mablag‘ni ehtiyojlarni qanday qondirish bo‘yicha aniq dalillar bilan keldi. Bu dalillar mulkka egalik qilish usulini, uning sabablarini, sarmoya kiritishni hamda ayrim narsa va harakatlarni taqiqlashni chegaralaydi. Shuning uchun Islomda iqtisodiyotni boshqarish faqat mablag‘ning ehtiyojni qanday qondirishi nuqtai nazaridan emas, balki uning joizligiga, shuningdek, u qondiradigan ehtiyojning joizligiga ham qaraydi; boshqacha aytganda, bu yondashuv mablag‘ni Shariat qoidalari bilan cheklangan insonlar o‘rtasidagi munosabatlar nuqtai nazaridan ko‘rib chiqishga asoslangan.

“And whatever the Messenger (pbuh) has given you - take; and what he has forbidden you - refrain from.” (TMQ 59:7). Rather it came with detailed evidences specific to the distribution of wealth and how to fulfil the needs with it, which are the evidences which limit the method of ownership, its causes, and investment, and prohibition of certain things and actions. Therefore, the management of the economy in Islam is not the consideration of wealth from the angle of how it can fulfil the need alone, but rather it also looks at whether it is permitted, and whether the need which it fulfils is permitted; in other words, it is based upon the consideration of the wealth from the angle of the relationships between people restricted by the Shari’ah rules.