Kapitalizm doirasida faqat moddiy qiymat vazn va ahamiyatga ega bo'lgan qiymatdir. Mahsulotning moddiy qiymati esa uning odamlarga keltiradigan foydasi va boshqa mahsulotlar yoki narsalar bilan almashinish imkoniyati bo'yicha belgilanadi. Mahsulotning qiymati pul bilan o'lchanganda, mahsulotning shu qiymati narx deb ataladi.
Within the framework of capitalism, the material value is the only value that has weight and significance. And the materialistic value of a product is defined in terms of the benefit it carries to people and in terms of its exchangeability with other products or things. When the value of a product is measured in terms of money, then the value of the product is called the price.
Islom qadriyatlarni belgilashda tamomila boshqacha yondashuvga ega. Birinchidan, Islom qadriyatlarni ikki keng toifaga ajratadi: birinchi toifa insonlar tomonidan amalga oshiriladigan harakatlarga, ikkinchi toifa esa narsalar va tovarlarga tegishlidir. Birinchi toifa doirasida Islom inson harakat qilganda erishilishi lozim bo'lgan to'rt turdagi qadriyatni tan oladi. Bular ruhiy, axloqiy, insoniy va moddiy qadriyatlardir. Bu o'rinda qadriyat deganda, harakatni bajarish orqali ko'zlangan maqsad nazarda tutiladi.
Islam has a totally different approach for value definition. First, Islam recognized two broad categories of values, one category is related to the actions taken by people, and the other is related to the things and commodities. Within the first category, Islam recognizes four types of values which should be attained when the human performs an action. These values are the spiritual, moral, human, and the materialistic values. The value in this respect refers to the objective sought by performing the action.
Ruhiy qadriyatlar faqat Yaratuvchi bo‘lgan Allohning roziligini izlashga qaratilgan amallar bilan bog‘liqdir. Masalan, namoz, ro‘za va haj musulmonga farz qilingan bo‘lib, ular ma’lum tartibda ado etilishi kerak. Bu amallarning Allohning roziligidan o‘zga hech qanday qadri yo‘q, va ular inson nafsida mavjud bo‘lgan ibodat qilish ehtiyojini qondiradi. Musulmon namozni belini mashq qildirish uchun o‘qimaydi, garchi namoz orqa mushaklariga foyda keltirishi mumkin bo‘lsa ham. Aksincha, musulmon namozni faqat o‘z Xudosining roziligini topish maqsadida ado etadi. Qur’onda shunday deyilgan: “Mening zikrim uchun namozni to‘kis ado et.”75 Xuddi shunday, musulmon Ramazon oyida ro‘zani vazn yo‘qotish uchun tutmaydi, garchi ro‘za tutish davomida vazni kamayishi mumkin bo‘lsa ham. U ro‘zani faqat Allohning roziligi va rizoligini qo‘lga kiritish uchun tutadi. Rivoyat qilinishicha, Muhammad ﷺ shunday degan: “Alloh taolo aytadi: Barcha amallaring o‘zingga tegishli, faqat ro‘za bundan mustasno. U Mening uchundir va uning mukofotini Men beraman.” Qur’on ham ro‘za odamlarga, ular Allohdan taqvo qilishlari uchun farz qilinganini tasdiqlaydi.76
Spiritual values are associated with acts whose only purpose it to please god, the creator. For example, the acts of prayer, fasting, and pilgrimage are ordained upon the Muslim and should be carried out in a certain order. These actions have no value except to please Allah, and consequently to satisfy the instinct of worshiping embedded within the human self. A Muslim does not perform prayer in order to exercise his back, although prayer may benefit the back muscles. Rather, a Muslim performs prayer for the sole objective of pleasing his god. The Quran says, “Establish the prayer for my remembrance.75” Similarly, a Muslim does not fast during the month of Ramadan in order to lose weight, although he may lose weight while fasting. But he performs fasting only to win the pleasure and satisfaction of Allah. It is reported that Prophet Mohammad had said, “Allah says: all your actions belong to you, except fasting. It is mine; and I am the one who provides the rewards for fasting.” The Quran confirms that fasting had been prescribed upon people so that they may have piety for Allah.76
Qiymatlarning ikkinchi turi axloqiy qadriyatlarga bog'liq. Islom ba'zi amallarni belgilaydiki, ularning yagona maqsadi axloqiy qadriyatga erishishdir. Bu jamiyatda axloqiy maqsadlarga erishish uchun amallarni bajarish moyilligini shakllantirishga qaratilgan urinishdir. Masalan, Islom musulmonni mehribon xulq, halollik, ishonchlilik, rostgo'ylik va saxiylikni rivojlantirishga da'vat etadi. Islom shuningdek musulmonni ba'zi illatlardan, masalan, past nafslik, xasislik, hasad, havas va ochko'zlikdan xalos bo'lishga undaydi. Bu axloqiy qadriyatlar o'z-o'zicha ahamiyatga ega va ularning har biri alohida izlanishga va erishishga arziydigan maqsad sifatida qaraladi. Mehribonlik qadriyati hayvonlarga ham taalluqlidir. Rivoyat qilinishicha, Payg'ambar ﷺ bir ayol haqida gapirgan, u mushugini och qoldirib qamab qo'yganligi sababli Allohning g'azabiga uchragan. U yana bir kishi haqida ham gapirgan, u chanqagan itga suv topib berish uchun o'z yo'lidan burilgani sababli Allohdan mukofotga loyiq bo'lgan. Undan hayvonga mehribonlik ko'rsatgan musulmon ajr oladimi, deb so'rashganda, u: "Har qanday jonzotga mehribonlik qilsangiz, ajr olasiz", deb javob bergan. Musulmon haqiqatni gapirganda, omonatni egasiga qaytarganda, haqni himoya qilganda yoki zulmni rad etganda, buni aynan shu qadriyatlar yaxshi qadriyatlar ekani va ularni saqlashi kerakligi uchun qiladi. Nega musulmon bu axloqiy maqsadlarga amal qilib, ularga erishishga intiladi? Albatta, bu asosiy aqliy poydevorga borib taqaladi: u musulmonga ushbu maqsadlarni Alloh belgilaganini va shu sababli ularga amal qilish orqali musulmon aslida Allohga itoat etayotganini bildiradi.
The second category of values is related to moral values. Islam defines certain acts whose sole objective is to achieve a moral value. This is an attempt to create in the society the tendency to perform actions for the purpose of achieving moral objectives. For example, Islam urges a Muslim to develop kind character, honesty, trustworthiness, truthfulness, and generosity. Islam also urges a Muslim to get rid of certain morals such as being mean, miser, jealous, envious, and greedy. These moral values stand on their own merit and considered viable objectives which should be sought and achieved on their own. The value of kindness is extended to include animals. It is reported that Prophet Mohammad had told of a woman who brought on herself the anger of Allah because she locked up a cat without feeding her. He also spoke of a man who deserved the reward from Allah because he went out of his way to get some water for a thirsty dog. When he was asked whether a Muslim can be rewarded if he is kind to an animal, he replied by saying, “If you are kind to any living being, you will be rewarded.” When a Muslim says the truth, or returns the trust to whom it belongs, or stands up for what is right, or rejects the oppression, he does so for the very reason that these values are good values and he has to maintain them. Why would a Muslim comply with these moral objectives and try to achieve them? Of course this goes back to the main intellectual foundation, which tells the Muslim that these objectives are defined by Allah, and therefore by complying with them, a Muslim in essence is obeying Allah.
Qadriyatlarning uchinchi turi – insoniy qadriyatdir. Bununla biz umuman insonlarga yordam berish va ularni qo‘llab-quvvatlash bilan bog‘liq qadriyatni nazarda tutamiz. Bunga yong‘inga tushib qolgan, suvga cho‘kayotgan yoki baxtsiz hodisada jarohat olgan insonning hayotini saqlab qolish yoki shunga o‘xshash har qanday holatlar misol bo‘la oladi. Shuningdek, bunga sha’n, qadr-qimmat va yaxlitlik qadriyatlari ham kiradi. Insoniy qadriyatlar jamiyatda hamkorlik va o‘zaro yordamni yuzaga keltirish uchun muhimdir. Qur’oni karim kambag‘al, asir va yetim kishilarga hech qanday evaziga kutmasdan taom berish haqida so‘zlaydi. Islom ilmni yashirishni man etadi, chunki ilm barcha insonlarning manfaati uchundir. Qur’oni karim mo‘minlarning g‘azablarini tiyishlari va o‘z birodarlarining xatolarini kechirishlarini yuksak qadrlaydi. Insoniy qadriyatning ahamiyatiga ishora qilib, Qur’oni karim Odam farzandlariga berilgan sharaf va izzat haqida so‘zlaydi. Insoniy qadriyat boshqa har qanday qadriyatdan qat’i nazar, o‘z-o‘zidan qadrlanadi.
The third category of the values is the human value. By this, we mean the value related to helping and supporting humans in general. Examples include saving the life of a human who happened to be caught in fire, or drowning in water, or wounded in an accident, or any similar incident. It also includes honor, dignity, and integrity values. Human values are essential for creating collaboration and support within the society. The Quran talks about the act of feeding the poor, or the captive, or the orphan without expecting anything in return. Islam prohibits hiding knowledge, since knowledge is for the benefit of all humans. The Quran highly praises the believers for the fact that they repress anger and they pardon the mistakes of fellow men.77 In a reference to the significance of a human value, the Quran speaks of the dignity and honor bestowed upon the children of Adam.78 The human value is sought on its own, irrespective of any other value.
To'rtinchi toifa — moddiy qadriyatdir. Bu eng keng tanilgan qadriyat bo'lib, barcha odamlar va mafkuralar tomonidan e'tirof etiladi. Savdo, mehnat, sarmoya, dehqonchilik, ov qilish va shunga o'xshash ishlarda odamlar bunday ishlardan qaytadigan moddiy foydaga erishishga intiladi. Islom foyda izlashni va moddiy ishlarning manfaatini tan oladi. Moddiy manfaatga intilish insonning eng tabiiy xulq-atvori bo'lgani uchun, Islom bu turdagi qadriyatga haddan tashqari urg'u berishga ehtiyoj sezmagan; aksincha, moddiy qadriyatlarga erishish yo'lidagi inson g'ayratini va tajovuzkor xatti-harakatini kamaytirishga muhtoj bo'lgan.
The fourth category is the materialistic value. This is the most commonly known value and shared by all people and ideologies. In their trade, work, investments, farming, hunting, and similar acts, people seek to attain the materiel benefit returned by such acts. Islam recognizes profit seeking and the benefits of material acts. Since the pursue of material benefit is the most natural behavior of humans, Islam did not need to overemphasize this type of value; on the contrary, it needed to reduce the human zeal and aggressive behavior in his endeavor to achieve the materialistic values.
Qur'onda insonning moddiy manfaatlarga bo'lgan tabiiy muhabbati haqida umumiy tarzda aytilgan. Oli Imron surasi (3-sura, 14-oyat)da shunday deyiladi: "Odamlarga chiroyli ko'rinadi istaklar: xotinlar, bolalar, ko'p oltin va kumush, belgilangan chiroyli otlar, chorva mollari va ekin yerlar. Bu dunyo hayotining mazasidir; lekin qaytar joyning go'zali Allohning huzuridadir."
Ma'naviy qadriyatlar bilan birga moddiy manfaatni ham izlash zarurligini tan olgan holda, Qasas surasi (28-sura, 77-oyat)da aytiladi: "Alloh sizga bergan (mol-dunyo) bilan oxirat yurtini izlang, lekin dunyodan ham halol bahramandlikdan o'z ulushingizni unutmang."
Gap shundaki, Islom ko'p qirrali jamiyat yaratishga intiladi. Jamiyat faqat moddiy jihat bilan gullab-yashnamaydi. Kapitalizm buning yaqqol misolini ko'rsatdi: moddiy taraqqiyot qanchalik katta bo'lmasin, odamlar orzu qilgan tinchlik va osoyishtalikni bermaydi. Inson, insoniy, axloqiy va ma'naviy qadriyatlar o'rnini moddiy qadriyatlar egallagan jamiyatda ajrashishlar, o'z joniga qasd qilish, qashshoqlik va ochlik, jinoyatchilik keskin ortadi.
Islom shuni anglaydiki, inson o'zida mavjud bo'lgan tabiiy ehtiyojlar tufayli o'z instinktlarining qondirilishiga intiladi. Masalan, ota va onaga farzandlarini sevish va ularga g'amxo'rlik qilish haqida qattiq eslatish shart emas. Ular buni oilaviy inqiroz paytlaridan tashqari, juda tabiiy ravishda qilishadi. Farzandlar esa, aksincha, ota-onalariga bo'lgan muhabbatni saqlashi va ularga, ayniqsa qarib qolganlarida, g'amxo'rlik qilishi uchun eslatilishi va rag'batlantirilishi kerak. Farzandlarning ota-onalari oldidagi vazifalari ota-onalarning farzandlar oldidagi vazifalari kabi tabiiy emas. Rollardagi ana shu farqlarni hisobga olib, Qur'on ota-onaga g'amxo'rlik qilish va ularni parvarish qilishga juda yuqori qiymat beradi. Ota-onaga yaxshilik qilish va ularga itoatkor bo'lish Allohga ibodat qilishdan keyin turadi, bu Qur'onda aytilgan.79 Boshqa tomondan, Qur'on ota-onalarni farzandlarining ehtiyojlariga g'amxo'rlik qilayotganda o'zlarining yaxshi e'tiqodlarini yo'qotmaslikdan ogohlantiradi.
In a general reference to man’s natural love of material benefits, the Quran states in Surah Al-Imran (chapter 3, verse 14), “Beautified for men is the love of things they covet; women, children, much of gold and silver, branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allah has the excellent return (Paradise with flowing rivers) with Him.” Recognizing the need to pursue the materialistic benefit besides the spiritual values, the Quran states in Surah Al-Qassass (chapter 28, verse 77), “But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world.” The point is that Islam moves to create a society with multiple dimensions. The society does not flourish and prosper with the materialistic aspect only. Capitalism provided an excellent example where material progress by itself, no matter how big the progress is, does not provide the peace and tranquility yearned for by the people in the society. The rates of divorce, suicide, poverty and hunger, and crime soar high when the materialistic values dominate the society at the expense of human, moral, and spiritual values. Islam realizes that humans by the very instincts created within them would naturally pursue the satisfaction of their instincts. For example, a father and a mother need not be reminded vigorously of the need to love and care for their children. They do that in a very natural way, except during family crisis. Children, on the other hand, need to be reminded and encouraged to maintain their love to their parents and to care for them, especially when they are old. The children’s roles towards their parents are not as natural as it is for parents towards the children. Recognizing these variations in the roles, the Quran places extremely high value on taking care and looking after parents. Being nice and obedient to parents comes next to worshiping Allah, as stated in the Quran.79 On the other side, the Quran warn the parents not to lose their good faith while attending to the needs of their children.
Bir narsaning, mahsulotning yoki tovarning qiymati shu narsada mavjud bo'lgan foydadir. Islomga ko'ra, bu foyda Marks tomonidan e'lon qilinganidek, mahsulotga sarflangan inson mehnatining o'lchovi emas. Shuningdek, u iste'molchining talabi yoki ishlab chiqaruvchining taklifi yoki ikkalasining o'lchovi ham emas.
The value of a thing, a product, or a commodity is the benefit inherent in this thing. This benefit according to Islam is not a measure of the human labor invested in the product as proclaimed by Marx. Neither is it a measure of the demand by the consumer or the supply by the producer or both.
Islom shunday ta'limot beradiki, biror narsadagi foydaning sababi o'sha narsaning xossalari va xususiyatlaridir. Masalan, temirning foydasi uning atom tuzilishi bilan belgilanadigan xossalari tufayli yuzaga keladi. Aynan shu tuzilish temirni oltin yoki misdan farq qiladigan tarzda namoyon bo'lishga olib keladi. Asosiy xossalarni belgilab beruvchi bu atom tuzilishi bo'lmaganida, narsalar o'zlariga qiymat beradigan foydani bera olmas edi. Inson iste'molchi foydali deb topadigan yakuniy mahsulotni yaratish uchun mehnat va kuch sarflashi haqiqat. Lekin shuni ham inkor etib bo'lmaydiki, foydali bo'lish uchun inson mehnatini talab qilmaydigan moddiy narsalar mavjud: suv, o'rmonlar, o'tloqlar, havo, quyosh nuri va issiqlik, shamol shular jumlasidandir. Ular inson mehnatiga muhtoj bo'lmasdan qiymat yaratadi.
Islam maintains that the reason behind the benefit in a given matter is the set of properties and characteristics of that matter. For example, the benefits of the iron are due to the properties of the iron which are determined by its atomic structure. This structure is what makes iron behave differently from gold or copper. Without this atomic structure which defines the basic properties, matters could not have produced the benefits which give the matter its value. It is true that the human needs to exert effort and labor to produce the final product which is deemed useful by the consumer. But it is also true that there are some material objects which do not require any human labor to be beneficial; water, forests, meadows, air, sunlight and heat, and wind are just examples of material objects which provide value without any need for human labor or effort.
Shunday qilib, har qanday moddiy foydaning haqiqiy sababi va asosi buyumning asl xossasidir. Bu xossani dastlab Alloh yaratgan. Har qanday mahsulotning qiymati esa uni tashkil etgan tarkibiy qismlarning asl xossalari bilan bevosita bog'liq bo'ladi va bu xossalarsiz mahsulot hech qanday qiymat bera olmaydi. Shu jihatdan, har qanday moddiy buyumning qiymati nisbiy emas, balki haqiqiydir. Bu qiymat buyumga xos bo'lgan foydaning o'lchovidir. Bu o'lchov foyda odamlar tomonidan baholanayotgan paytda belgilanadi.
So the real cause and reason for any material benefit is the original property of the object. This property is initially created by Allah. And the value of any product is directly related to the original properties of the components of the product, and without these properties, the product cannot provide any value. In this regard, the value of any material object is real and not relative. And this value is a measure of the benefit inherent in the object. This measure is determined at the time when the benefit is being evaluated by people.
Turli odamlar bir narsaning foydasini turli vaqtda va turli sharoitlarda turlicha talab qilishi yoki qadrlashi mazkur mahsulotning qiymatini yoki foydasini o'zgartirmaydi. Masalan, telefon qurilmasining qadri shundaki, u ikki kishi o'rtasida ikki xil joyda turgan paytda aloqa qilish imkonini beradi. Bu foyda aloqa favqulodda vaziyat uchun kerak bo'ladimi, suhbat uchun kerak bo'ladimi yoki hatto aldash uchun kerak bo'ladimi, baribir bir xil bo'ladi.
The fact that different people may demand or value the benefit of an object differently at different times and under different conditions does not change the value or the benefit of the product. For example, the value of a telephone device is that it enables the communication between two people in two different locations. This benefit is the same whether the communication is needed for an emergency, or for a chat, or even for cheating.
Mahsulotga bo'lgan talab darajasi, zarurat yoki kamyoblik insonning bu mahsulot evaziga qancha berishga tayyor ekanligiga ta'sir qiladi. Iqtisodchilar buni to'g'ri ravishda narx deb ataydi. Narx esa mahsulotning qiymati emas va mahsulot foydasining o'lchovi ham emas. Bir xil mahsulot uchun narxni kelishish mumkinligi, vaqt o'tishi bilan yoki hatto bir vaqtning o'zida (auksionlarda) yoki turli odamlar uchun o'zgarib turishi shuni ko'rsatadiki, narx mahsulot foydasining o'lchovi bo'la olmaydi va bo'lishi ham mumkin emas. Kapitalistlar bu farqni tan olgani rost, ammo buni faqat qiymatni ikki turga – foyda va narxga – bo'lganlarida anglashgan. Demak, narxni dastlab qiymat bilan aralashtirmaslik kerak edi.
The level of demand, urgency, or scarcity of the product has an impact on how much the human is willing to give in exchange for the product. This is what the economists correctly identify as the price. And the price of the product is not the value of the product, and is not a measure of the benefit of the product. The fact that the price can be negotiated for the same product, and can fluctuate over time or even at the same time (in auctions), or for different people, shows that the price is not and cannot be a measure of the benefit of the product. It is true that capitalists have recognized this difference, but only when they divided the value into two categories (benefit and the price). So price should not have been confused with the value in the first place.
Islomning qadr-qiymat haqidagi qarashi kapitalizm yoki sotsializmnikidan asosiy jihatdan shu bilan farq qiladiki, Islom foyda va qadr-qiymatning manbai Alloh tomonidan yaratilgan narsa ekanligiga ishonadi. Shu sababli, moddiy buyum yoki mahsulotning yakuniy shakli qanday bo‘lishidan qat’i nazar, Islom bu mahsulotning manbai Allohdan ekanligini tan oladi va e’tirof etadi. Demak, Alloh u mahsulotdan ma’lum bir holatda foydalanishni joiz yoki harom qilganda, musulmon itoat etadi, chunki mahsulotni dastlabki xossalarisiz, ya’ni Alloh yaratgan xususiyatlarsiz yaratib bo‘lmas edi. Xuddi shunday, Alloh unga mahsulotlarning bir qismini Alloh nomlagan boshqa kishilarga berishni buyurganda ham musulmon itoat etadi. Shu tushuncha bilan musulmon: “Men bilimim va mahoratim bilan boylik topdim, nega endi uni sarflab, kambag‘allarni boqishim kerak?” demaydi, Qorun aytgan so‘zlar kabi.80
The main difference between the Islamic view of value and that of capitalism or socialism is that Islam believes that the origin of value benefit is the creation made by Allah. Hence, no matter what the final shape of the material object or product is, Islam continues to recognize and admit that this product is sourced by Allah. Therefore, when Allah allows or prohibits the use of the product in a certain setting, a Muslim submits because the product could not have been produced without its initial properties which are created by Allah. Similarly, a Muslim submits when Allah asks him to give part of the products to other people named by Allah. With this understanding, a Muslim would not say, “Why should I spend and feed the poor; after all, I made the wealth with my own knowledge and skills,” as was proclaimed by Qarun.80
Islomiy qarashda qadriyatlar, ya'ni amallarning qadri ham, narsalarning qadri ham, muvozanatli jamiyatni barpo etish imkonini beradigan keng qamrovli tasavvurni taqdim etadi. Ma'naviy, axloqiy va insoniy qadriyatlar moddiy qadriyatni to'ldiradi, ya'ni jamiyatdagi iqtisodiy o'sish keng tafovutlarga, ochko'zlikka, kibrga, qashshoqlikka, yuqori jinoyatchilik darajasiga, o'z joniga qasd qilishga va axloqiy tanazzulga olib kelmasligi uchun xizmat qiladi. Islom mafkurasidagi qadriyat ta'rifi Islom siyosiy iqtisodi va iqtisodiy tizimining to'rtinchi poydevorini tashkil etadi. Islom siyosiy iqtisodi keyingi bo'limning mavzusi bo'ladi. Shuni ta'kidlash kerakki, ushbu bo'limda muhokama qilingan to'rt tamoyilsiz bu siyosiy iqtisod samarali yoki hatto amaliy bo'lmaydi, ya'ni: shaxslarning rizqi (boyligi) Alloh tomonidan ta'minlanishi, boylikni oshirish uchun ishlatiladigan resurslar mo'l-ko'l va Alloh tomonidan yaratilgani, qashshoqlikka tezda chora ko'rilishi kerakligi hamda moddiy qadriyatlar bilan birga ma'naviy, axloqiy va insoniy qadriyatlarning mavjudligi.
The Islamic view of values, whether the value of actions or value of things, provides a comprehensive view by which a balanced society can be created. The spiritual, moral, and human values supplement the materialistic value in the sense that the economic growth in the society would not lead to wide disparities, greed, arrogance, poverty, high crime rates, suicide, and moral bankruptcy. The value definition in the Islamic ideology constitutes the fourth cornerstone in the Islamic political economy and economic system The political economy of Islam will be the subject of the next section. It should be noted that this political economy would not be productive or even practical without the four principles discussed in this section, namely, that the Rizq (wealth) of individuals is provided by Allah, that the resources used to increase the wealth are abundant and created by Allah, that poverty must be swiftly dealt with, and the existence of spiritual, moral, and human values alongside the materialistic values.