Davlat boylikning fuqaro o'rtasida aylanishi uchun harakat qiladi va uni jamiyatning faqat bir tabaqasi o'rtasida aylanib qolishiga yo'l qo'ymaydi.

The State works to circulate the wealth amongst the subjects, and prevents it from circulating solely amongst a particular sector of society.

Dalil — Qur'ondagi Hashr surasidagi oyat, Allohning (SWT) so'zi:

The evidence is the verse from Surah Al-Hashr, the words of Allah (swt):

“Shunda u (boylik) orangizdagi boylar o‘rtasida doimiy aylanib yuradigan bo‘lmasin”, deyilgan (TMQ 59:7). Shu tariqa, Bani an-Nadir mol-mulkining muhojirlarga berilib, Madinadagi ansorlarga berilmaganining sababi (illa) ayon bo‘ldi. Holbuki ular barchasi musulmon edi, ansorlardan esa faqat ikki kambag‘al kishi — Abu Dajana va Sahl ibn Hanif — dan boshqasiga hech narsa berilmadi. Berilgan sabab shu ediki, mol-mulk faqat boylar orasida aylanib yurmasin. Bu shar’iy illa bo‘lib, uning mavjudligi yoki yo‘qligi sababning mavjudligi yoki yo‘qligiga bog‘liq. Demak, qachon tafovut mavjud bo‘lsa, xalifa bu oyatni amalga oshirish orqali muvozanatga erishish uchun harakat qilishi shart. Chunki bir jihatdan unda illa mavjud, shuningdek, oyatning sababi xos bo‘lsa-da, uning so‘zlari umumiydir. Shar’iy qoida esa shundaydir:

“So that it will not be a perpetual distribution among the rich from among you.” (TMQ 59:7), and so this gave the reason (Illah) as to why the booty from Bani Al-Nadeer was given to the emigrants rather than to the supporters (Ansar) from Madinah, even though they were all Muslims, and no one from the Ansar apart from two poor men, Abu Dajanah and Sahl b. Hanif, were given anything. The reason given was in order that the wealth did not circulate amongst the rich alone, and this is a Shari’ah Illah which is present and absent according to the presence and absence of its cause. Accordingly, any time that a disparity is present, the Khalifah must work to achieve balance by putting this verse into practice, because from one angle it has an Illah present, and also because its words are general even though the reason for the verse was specific, and the Shari’ah principle is:

. )العبرة بعموم اللفظ لا بخصوص السبب( .

. )العبرة بعموم اللفظ لا بخصوص السبب( .

“sabab”ning xususiyatiga emas, balki so‘zlarning umumiyligiga e’tibor beriladi”, shuning uchun u har doim qo‘llaniladi.

“the consideration is given to the generality of the words and not to the specificity of the cause”, and so it is applicable at all times.