Mulkni tasarruf qilish Shori' (SWT) ning ruxsati bilan cheklangan, bu sarflash va sarmoya kiritish uchun ham tegishli. Isrof, haddan tashqari xarajat va baxillik — barchasi harom. Shariatga zid bo'lgan kapitalistik kompaniyalar, kooperativlar va boshqa har qanday turdagi bitimlar harom. Foiz, aldov, monopoliyalar, qimor va shunga o'xshash har qanday narsa harom.

The disposal of property is restricted by the permission of the Legislator (swt), for both of spending and investment. Squandering, extravagance and miserliness are all forbidden. Capitalist companies, co-operatives and any other type of transactions which contradict the Shari’ah are forbidden. Interest, fraud, monopolies, gambling and anything similar are all forbidden.

Bu hukmning dalili mol-mulkni sarflash haqidagi dalillar va mol-mulkni og'zaki tasarruf qilish, masalan sotish, ijaraga berish va boshqalar haqidagi dalillar bo'lib, ular mulkni ko'paytirishga oid dalillardir.

The evidence for this is the evidence regarding spending wealth and the evidence of verbal disposals of wealth such as selling, renting and so on, which are the evidences regarding increasing property.

Xarajatning dalillariga kelsak, Alloh (SWT) aytadi:

As for the evidence of expenditure, Allah (swt) said:

“Boy odam o‘z boyligidan infoq qilsin.” (TMQ 65:7).

“Let a man of wealth spend from his wealth.” (TMQ 65:7).

Isrofni man qilish haqida Alloh (subhanahu va taolo) aytadi: «Isrof qilmanglar, albatta, U isrof qiluvchilarni sevmaydi». (TMQ 7:31) Yana U (subhanahu va taolo) aytadi: «Isrof qilib sarf qilmanglar; albatta, isrof qiluvchilar shaytonlarning birodarlaridir». (TMQ 17:26-27)

Regarding the prohibition of squandering, Allah (swt) said: “And be not excessive (extravagant). Indeed, He does not like those who commit excess.” (TMQ 7:31), and He (swt) said: “And do not spend wastefully; Indeed, the wasteful are brothers of the devils.” (TMQ 17:26-7).

Xasislikning man etilishi haqida Alloh (SWT) shunday degan: "Ular infoq qilganlarida haddan oshmaydilar va xasislik ham qilmaydilar, balki ikki o'rtasida mo''tadil bo'ladilar." (TMQ 25:67).

With respect to the prohibition of miserliness, Allah (swt) said: “And [they are] those who, when they spend, do so not excessively or sparingly but are ever, between that, [justly] moderate.” (TMQ 25:67).

Sözli tasarruflarga kelsak, Shori' (SWT) ularni aniq muomalalar bilan cheklab qo'ydi, masalan, sotish, ijara, shirkat va boshqalar, ularni amalga oshirish usulini belgilab berdi va boshqa har qanday usulni taqiqladi. Payg'ambar ﷺ shunday dedilar:

With respect to verbal disposals, the Legislator (swt) restricted them to specific transactions, such as selling, rent, partnership, and so on, and specified the manner they should be undertaken and prohibited any other method. The Prophet said:

. » مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد « .

. » مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَ هُوَ رَد « .

"Kimki bizning ishimizda unga tegishli bo'lmagan biror narsani kiritsa, u rad etiladi" (Muslim Oisha (ra) dan rivoyat qilgan). Demak, bu muomalalar aniq bir usulda amalga oshirilishi lozimligi haqidagi cheklov va muayyan muomalalarning aniq taqiqi hisoblanadi: boylikni ko'paytirishga qaratilgan muomalalar faqat Shariat Qonun chiqaruvchisining (SWT) ruxsatiga muvofiq bo'lgan narsalar bilan cheklanadi.

“If anyone introduces in our matter something which does not belong to it, it is rejected.” (reported by Muslim from Aisha(ra)). So this is a restriction that the transactions have to be carried out upon a specific method, and a clear prohibition of specific transactions, which is that the transactions to increase wealth are restricted to that which is in accordance with the permission of the Legislator (swt).

Ba'zi amallar belgilangan cheklangan shakl asosida amalga oshirilishi buyurilgan bo'lib, Shariat matnlari bitimni tuzish shartlari va uning haqiqiyligi shartlarini qat'iy tarzda belgilab bergan. Shuning uchun ushbu bitimni Shariat matni bayon etgan shakl asosida amalga oshirish vojibdir va u Shariat matnida zikr etilgan barcha tuzish va haqiqiylik shartlariga javob berishi kerak. Agar u matnga zid bo'lgan tarzda yoki tuzish va haqiqiylik shartlarining barchasiga javob bermagan holda amalga oshirilsa, u Shariatga zid bo'lgan hisoblanadi: agar tuzish shartlari bajarilmagan bo'lsa, u botil bo'ladi; agar Shariat buyurgan yoki man qilgan narsalarga zid bo'lsa, u nuqsonli bo'ladi. Bu Shariatga, ya'ni Allohning (SWT) buyruqlari va qaytariqlariga qarshi chiqish demakdir va u Shariat man qilgan narsa hisoblangani uchun gunohdir.

There are actions which have been ordered to be undertaken based upon a specific restricted form, and the Shari’ah texts related conditions for the concluding of a transaction and conditions for its validity in a decisive manner. Therefore, to carry out this transaction upon the form that has been explained by the Shari’ah text is obligatory, and it should fulfil all the conditions for contraction and the validity that were mentioned in the Shari’ah text. If it was undertaken in a manner which contradicts the text or does not fulfil all the conditions for contraction and validity, then it has contradicted the Shari’ah, and it would either be invalid if the conditions on contraction were not met, or defective if it contradicted anything that the Shari’ah ordered or prohibited. This would be a contradiction against the Shari’ah, in other words, a contradiction of the orders and prohibitions of Allah (swt), which is sinful since it is considered to be something that the Shari’ah forbade.

Masalan, bunga misol shariat shartnomasi: Shori' (SWT) uning ikki tomon o‘rtasida bo‘lishini buyurgan; Payg‘ambar ﷺ aytdilar:

An example of that is the Shari’ah contract: the Legislator (swt) ordered that it should be between two contracting parties; the Prophet said:

.» الْبَ يِّ عَانِ بِالْخِيَارِ «.

.» الْبَ يِّ عَانِ بِالْخِيَارِ «.

“Ikki tomon shartnomada ikkalasi ham tanlash huquqiga ega.” (Ibn Umar va Hakim ibn Hizom rivoyat qilgan, ittifoq qilingan hadis), va Alloh (SWT) qudsiy rivoyatda aytadi:

“The two parties to a transaction both have the choice.” (agreed upon from Ibn Umar and Hakim Bin Hizam), and Allah (swt) said in a Qudsi narration:

.» أَنَا ثَالِثُ الشَّرِيكَيْنِ «.

.» أَنَا ثَالِثُ الشَّرِيكَيْنِ «.

“Men uchinchi bo‘laman ikki sherik bilan.” (Abu Dovud Abu Hurayradan rivoyat qilgan; u buni sahih deb baholagan va Ad-Zahabiy uni tasdiqlagan.) U zot (SWT) shartnoma ijob va qabul asosida bo‘lishini buyurgan. Demak, har qanday muomaladagi shartnoma bu shartlarga — ikki tomon, ijob va qabul — javob bermasa, shartnoma haqiqiy emas va tuzilmagan hisoblanadi. Bunday muomalada sodir bo‘lgan har qanday harakat gunoh va haram ish hisoblanadi, chunki u Shariat man qilgan muomala sanaladi. Bunga misol qilib aksiyadorlik jamiyatlarini keltirish mumkin: ular bir tomonlama tuziladi va jamiyat shartlariga shunchaki imzo chekkan kishi yoki jamiyat aksiyasini oddiygina sotib olgan kishi sherikka aylanadi. Kapitalistlarning fikricha, bu yakka shaxsning tanlovi harakatlaridan bo‘lib, Islomdagi vaqf yoki vasiyatga o‘xshaydi. Shunday ekan, aksiyadorlik jamiyatida ikki shartnoma tomoni yo‘q, balki bir tomon bor, ijob yo‘q — faqat qabul bor. Shariatda jamiyat ikki shartnoma tomoni o‘rtasidagi ijob va qabulga asoslangan bo‘lishi kerak; sotish, ijara, nikoh va boshqa shunga o‘xshash shartnomalar ham shundaydir. Shunga ko‘ra, aksiyadorlik jamiyati shartnoma asosida tuzilmagan, shu sababli u haqiqiy emas va haram hisoblanadi, chunki u Shariatga zid bo‘lib, undan man qilingan. Aksiyadorlik jamiyati jamiyat tuzishning shartlari borasida Allohning (SWT) amrini e’tiborsiz qoldirgan va bu Alloh (SWT) man qilgan ishdir, chunki U (SWT) odamlarni Uning (SWT) amrlariga zid ish qilishdan qaytargan.

“I make a third with two partners.” (reported by Abu Dawud from Abu Hurayrah, and he authenticated it and Al- Dhahabi confirmed it). And He (swt) ordered the contract to be upon offer and acceptance. So if the contract in any transaction does not fulfil these conditions: two contracting parties along with offer and acceptance, the contract is invalid and not concluded. Any action which occurred in this transaction is considered as a sin and a Haram action, since it would be considered a transaction that the Shari’ah had forbidden. An example of that would be the share companies, since they are concluded from one side, and by someone simply signing to the conditions of the company they become a partner and also by simply buying shares in the company they become a partner. According to the capitalists this is from the actions of individual choice, like an endowment or bequest in Islam. So in the share company there are not two contracting parties but rather there is only one party, and there is no offer and acceptance - rather there is acceptance alone. In the Shari’ah the company must be based upon a contract of offer and acceptance between two contracting parties, and similar to it is selling, renting, marriage and any other comparable contracts. Accordingly, the share company is not contracted and so is invalid and Haram, since it contradicts the Shari’ah and is considered to be prohibited by it. The share company neglected the order of Allah (swt) with respect to the conditions of contracting a company, and is an action that Allah (swt) prohibited since He (swt) prohibited people from contradicting His (swt) orders:

“Shunday ekan, Payg‘ambarning amridan chetga chiqadiganlar ehtiyot bo‘lsin.” (TMQ 24:63). Shunday ekan, bunday kompaniya tashkil etish gunoh va harom ish bo‘lardi, shuning uchun u Shariat tomonidan taqiqlangan muomalalardan hisoblanadi, chunki har bir botil shartnoma harom hisoblanadi.

“So let those beware who dissent from the Prophet's order.” (TMQ 24:63). Therefore, establishing such a company would be committing a sin and a Haram action, and so it is from the transactions forbidden by the Shari’ah because every invalid contract is Haram.

Xuddi shunday, hayot sug'urtasi yoki mol-mulk va buyumlarni sug'urtalashning har qanday turi haromdir, chunki bu sug'urta kompaniyasi va sug'urtalovchi shaxs o'rtasidagi shartnomadir, unda sug'urtalovchi kompaniyadan o'zi yo'qotgan buyum yoki uning narxini, mol-mulk bo'yicha, yoki hayot va shunga o'xshash holatlar, masalan, a'zoni sug'urtalash bo'yicha ma'lum miqdordagi pulni to'lashni va'da qilishini so'raydi. Bu, belgilangan muddat ichida ko'rsatilgan hodisa yuz bersa, ma'lum miqdordagi pul evaziga amalga oshiriladi. Sug'urtada kafolatlanadigan shaxs ham, majburiyatlarning birlashuvi ham yo'q, chunki kompaniya kafolat bergan va majburiyatini birlashtirgan hech kim mavjud emas. Shuningdek, sug'urtada mo'min uchun kompaniya majbur qilgan biror kishi oldida moliyaviy majburiyat ham yo'q, chunki mo'minning hech kim oldida moliyaviy majburiyati bo'lmagan, so'ngra kompaniya kelib uni kafolatlagan. Sug'urta kafolatdir, Shariatga ko'ra esa kafolat — kafilning majburiyatini kafolatlanuvchining majburiyati bilan birlashtirib, majburiyatni bajarishdir. Shu sababli majburiyatlarning birlashishi zarur, kafil, kafolatlanuvchi va kafolat berilayotgan masala bo'lishi shart, hamda kafolat tasdiqlangan, mavjud bo'lgan majburiyat uchun bo'lishi lozim. Kafolatning tuzilishi va haqiqiyligi uchun shu shartlar zarur, va sug'urta shartnomasi bu shariat shartlariga javob bermas ekan, u Shariatga ko'ra batil va haromdir. Demak, sug'urta qildirish gunoh va harom amaldir hamda Shariat taqiqlagan muomaladir, chunki har qanday batil muomala haromdir.

In a similar fashion, life insurance, or any insurance for goods or property is Haram, since it is a contract between the insurance company and the insuring person in which the latter asks the insurance company to give him a promise that it will compensate him for that object which he loses or for its price with regard to goods or property, or a certain sum of money with regard to life and the like such as insurance for a limb. This takes place if the accident which was specified occurs within a defined period in exchange for a certain amount of money. In insurance there is no person being guaranteed, nor a joining of liabilities, since there is no person present who the company guaranteed and joined their liability to. Also in insurance there is no financial obligation for the believer with anyone that the insurance company committed him to, since the believer did not have a financial obligation to anyone, and then the company came and guaranteed him. Insurance is a guarantee, and the guarantee according to the Shari’ah is the joining of the liability of the guarantor with that of the one being guaranteed to fulfil the obligation, and so it is imperative that there should be a joining of liabilities, and there must be a guarantor, someone being guaranteed, and the issue that he is being guaranteed for, and it is imperative that it is a guarantee for a confirmed obligation they are liable for. These are the conditions for contraction and validity in the guarantee, and as long as the insurance contract does not fulfil these Shari’ah conditions then it is invalid according to the Shari’ah and is Haram. Therefore, to take out insurance is committing a sin and a Haram action and consequently is a transaction that the Shari’ah prohibited because every invalid transaction is Haram.

Bu amallar, masalan, sheriklik va kafolatlar, Shariat matnlari tomonidan izohlangan aniq bir tartib va aniq shartlar bilan cheklangan. Shuning uchun ularga rioya qilish majburiydir. Bu esa mol-mulkni ko'paytirishga qaratilgan amallar Qonun chiqaruvchining (SWT) ruxsati bilan cheklanganligining dalilidir.

These actions such as partnerships and guarantees have been restricted to a specific manner and specific conditions explained by Shari’ah texts, and so it is obligatory to be bound to them, and this is proof that the actions to increase property are restricted by the permission of the Legislator (swt).

Shunday harakatlar borki, ularni taqiqlovchi aniq ko'rsatmalar mavjud, masalan aldov. Abdulloh ibn Umar (roziyallohu anhu)dan rivoyat qilinishicha, bir kishi Payg'ambar ﷺ ga savdoda aldanganini aytdi. Shunda u zot ﷺ dedilar: "Savdo qilganingizda: "Aldov yo'q", deng." (Ibn Umar rivoyati, muttafaqun alayhi). Va u zot ﷺ yana dedilar:

There are actions which have had direct prohibitions related, such as fraud, due to what was narrated from Abdullah Bin Umar (ra) that a man mentioned to the Prophet that he had been cheated in a sale, so he said: “When you enter a transaction, say, “No trickery.” (agreed upon from Ibn Umar). And he said:

.» بَ يْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ « .

.» بَ يْعُ الْمُحَفَّلاَتِ خِلاَبَةٌ وَلاَ تَحِلُّ الْخِلاَبَةُ لِمُسْلِمٍ « .

"Muhaffalah (sogʻib sigʻirlar, ya'ni sutini uzoq vaqt sogʻmasdan qoldirilgan hayvonlar)ni sotish (xaridorni aldash maqsadida) – bu hiyla-nayrang bo‘lib, hiyla-nayrang musulmon uchun halol emas" (Ahmad va Ibn Moja Abdulloh ibn Mas'uddan rivoyat qilgan; Ibn Abu Shayba va Abdurrazzoq uni Ibn Mas'udga mavquf (silsila sahobiyda tugaydi) sifatida, sahih isnod bilan rivoyat qilganlar). Shunga ko‘ra, aldash harom, xuddi mol-mulkni ommaviy ravishda to‘plab, narxni sun'iy oshirish kabi (ihtikor) amallar ham harom, chunki Payg‘ambar ﷺ shunday deganlar:

“Selling Muhaffalahs (unmilked animals) (to deceive the buyer) is trickery, and trickery is not lawful for the Muslim” (reported by Ahmad and Ibn Maja from Abdullah Bin Mas’ud, and Ibn Abi Shaybah and ‘Abd Al-Razzaq reported it Mawquf (the chain ends at the companion) to Ibn Mas’ud with an authentic chain). Accordingly fraud is Haram, as well as actions like monopolising, due to the words of the Prophet :

. » مَنْ احْتَكَرَ فَ هُوَ خَاطِ ئٌ « .

. » مَنْ احْتَكَرَ فَ هُوَ خَاطِ ئٌ « .

“Kim monopoliya qilsa, u xatoga yo‘l qo‘yadi”, (Muslim rivoyat qilgan, Mu’ammar ibn ‘Abdulloh al-‘Adaviy (SWT) dan), va qimor o‘yini kabi, Allohning (SWT) quyidagi so‘zlari sababli:

“Whoever monopolises is in error”, (reported by Muslim from Mu’ammar b. ‘Abd Allah (swt) Al-‘Adawi), and like gambling due to the words of Allah (swt):

“Ey iymon keltirganlar, albatta, spirtli ichimliklar, qimor, toshlar ustida qurbonlik qilish [Allohdan o‘zgaga] va fol ochadigan o‘qlar — bular shaytonning ishidan bo‘lgan iflosliklardir, shuning uchun ulardan saqlaninglar, toki najot topasizlar.” (TMQ 5:90). Shunga o‘xshash, foiz esa, Allohning (SWT) so‘zlariga ko‘ra: “Holbuki, Alloh savdoni halol qildi va foizni harom qildi.” (TMQ 2:275). Bu actionlar va ularga o‘xshash amallar uchun aniq taqiq mol-mulkni ko‘paytirish yo‘lini cheklashdir, chunki mol-mulk bular va shunga o‘xshash bitimlar orqali ko‘paytirilmasligi kerak. Bu mol-mulkni ko‘paytirish amalining Qonun chiqaruvchining (SWT) ruxsati bilan cheklanganligiga yana bir dalildir.

“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah (swt)], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.” (TMQ 5:90). Similarly, interest, due to words of Allah (swt): “But Allah (swt) has permitted trade and has forbidden interest (Usury).” (TMQ 2:275). This clear prohibition for these actions and those similar to them is a restriction upon how to conduct the increase in property, as it should not be done through these and similar transactions. This is another evidence that the action to increase property is restricted by the permission of the Legislator (swt).