Modda 124 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Modda 124 - Xalifalik davlatining qoralama konstitutsiyasi | Quran Course

Ushbu oyatlar va rivoyatlar, shuningdek, infoq (xayr-sadaqa qilish) bilan bog'liq barcha oyatlar, sadaqot (xayriya) qoidalari, zakot qoidalari hamda kambag'allarni, muhtojlarni, yo'lovchilarni va so'raganlarni (tilanchilarni) qo'llab-quvvatlashga takror-takror da'vat qilish, boshqacha aytganda, kambag'al deb ta'riflanishi mumkin bo'lgan har kimni qo'llab-quvvatlash haqidagi hukmlar aniq ko'rsatadiki, iqtisodiy muammo shaxslarning kambag'alligi, ya'ni boylikning shaxslar o'rtasida noto'g'ri taqsimlanishi bo'lib, bu shaxslarning kambag'alligiga olib keladi. Shuning uchun muammo Davlat fuqarolarining har biriga boylikning taqsimlanishidir va boylik hammaga yetib borishi uchun ushbu taqsimotni hal qilish farz hisoblanadi. Ushbu taqsimot haqidagi dalillar shuni ko'rsatadiki, u har bir shaxsga yetib borishi kerak, va uning har bir shaxsga yetib borishi uchun undan mahrum qilingan tomonga, ya'ni kambag'allar, muhtojlar, yo'lovchilar va so'raganlar (tilanchilar) – boshqacha aytganda, kambag'al deb ta'riflanishi mumkin bo'lgan har kimga murojaat qilish zarur. Maqolaning birinchi yarmi uchun dalillar shulardir.

These verses and narrations, and all the verses related regarding spending, the rules of Sadaqat (charities), the rules of Zakah, and repeatedly encouraging the support of the poor, the needy, the travellers, and those who ask (beggars), in other words, whoever can be described as poor, all clearly indicate that the economic problem is the poverty of individuals, i.e. the poor distribution of wealth amongst the individuals which results in the poverty of the individuals. Therefore, the problem is the distribution of wealth to every individual subject of the State, and so it is obligatory to address this distribution such that the wealth reaches everyone. The evidences which came regarding this distribution is that it must reach every individual, and in order for it to reach every individual it is necessary to address the one who has been prevented from it, in other words, address the poor, needy, travellers, and those who ask (beggars) – in other words, whoever can be characterised as being poor. These are the evidences for the first half of the article.

From another angle, what these evidences address or necessitate is only the work for property, and not work alone. In other words, it is production for the sake of possession and not simply production alone. This indicates that work produces possession, which points to it being a branch issue and not a root one. It is a branch of possession, and not a root for it. That is why the rules which necessitate production came mentioning possession, and that possession necessitates production, while the rules which directly address production came mentioning utilisation. So in one verse it made the effort for the sake of food, and made food from effort in the first narration, and expressed effort through the words seeking the world and seeking that which is lawful (Halal) in the second and third narrations. All these rules with their evidences therefore mean possession of wealth. All of this indicates that production is not the root problem; rather it is a problem amongst the economic problems. In the same manner, it indicates that the root problem is ownership, or by an alternative expression, possession, and this means that the root problem is distribution.

This is from one angle. From another angle what these evidences address or what they necessitate is only the work for property, and not work alone. In other words, it is production for the sake of possession and not simply production alone, which indicates that the work produces possession, which points to it being a branch issue and not a root one. It is a branch of possession, and not a root for it. That is why the rules which necessitate production came mentioning possession, and that possession necessitates production, and that the rules which directly address production came mentioning utilisation. So in one verse it made the effort for the sake of food, and made food from effort in the first narration, and expressed effort through the words seeking the world and seeking that which is lawful (Halal) in the second and third narrations, so all these rules with their evidences mean possession of wealth. All of this indicates that production is not the root problem, rather it is a problem amongst the economic problems, and in the same manner it indicates that the root problem is ownership, or by an alternative expression possession, and this means that the root problem is distribution.

Bu barchasi Shar'iy dalillarga nisbatan, ammo iqtisodiy hayot haqiqatiga kelsak, hech kim iqtisodiy notinchlikdan aziyat chekayotgan har bir mamlakat past ishlab chiqarishdan emas, balki yomon taqsimotdan aziyat chekayotganini inkor etmaydi. Sotsialistik tizim, jumladan kommunizm, kapitalistik tizimdan jamiyat ko'rgan zulm natijasida, ya'ni yomon taqsimot natijasida paydo bo'lgan. Kapitalistlar o'z tizimlarida joriy etishga harakat qilgan ijtimoiy foydalarning barchasi taqsimot bilan bog'liq. Sotsialistik yechimlar faqat taqsimot masalasi bilan shug'ullanadi, bugungi kunda Islom mamlakatlari kabi uchinchi dunyo deb ataladigan hududlar esa mamlakatning kambag'alligi tufayli emas, balki yomon taqsimot tufayli orqada qolgan. Shunga ko'ra, iqtisodiyotdagi asosiy muammoning haqiqati ishlab chiqarish yetishmovchiligi emas, balki yomon taqsimotdir. Buni har bir inson his qila oladi, musulmon, kapitalist yoki sotsialist bo'lishidan qat'i nazar. Chunki dunyo butunligicha odamlarga kerakligidan ancha ko'p ishlab chiqaradi, ammo yomon taqsimot ba'zi odamlarni haddan tashqari boy qilsa, boshqalarni esa muhtoj va kambag'al qoldiradi. Hatto past ishlab chiqarishdan aziyat chekayotgan mamlakatlarda ham iqtisodiyotning asosiy muammosi avvalo taqsimot, so'ngra esa past ishlab chiqarishdir. Shu asosda iqtisodiy hayot haqiqati iqtisodiyotdagi asosiy muammo ishlab chiqarish emas, balki taqsimot ekanini ko'rsatadi.

This is all with respect to the Shari’ah evidences, as for with respect to the reality of the economic life, no one denies that every country which suffers from economic unrest is due to suffering from poor distribution, and not due to low production. The socialist system, including communism, only arose as a result of the oppression which the society suffered from the capitalist system, or in other words, a result of poor distribution. The social benefits which the capitalists tried to implement in their system are all connected to the distribution. The socialist solutions only deal with the issue of distribution, and the regions which are called the third world such as the Islamic countries in these days, are only backward due to the poor distribution, and not due to the poverty of the country. Accordingly, the reality of the root problem in economics is poor distribution and not lack of production. This is something that can be sensed, and every person can sense it, whether Muslim, capitalist or socialist. This is since the world as a whole produces much more than the people require, but the poor distribution is what makes some people obscenely rich, while others are destitute and poor. Even in the countries that suffer from low production the root economic problem is distribution first and then low production. Based upon this, the reality of the economic life indicates that the root problem in the economy is distribution, and not production.