Iqtisodiy unumdorlikning ikki tomoni bor: biri texnik, ikkinchisi mafkuraviy. Texnik tomon ishlab chiqarishni oshirish va mahsulot sifatini yaxshilashning ilmiy vositalari va usullari bilan bog'liq. Bu qismga boshqaruv fanlari, avtomatlashtirish, axborot texnologiyalari, qarorlarni qo'llab-quvvatlash tizimlari, korxona resurslarini rejalashtirish, sanoat muhandisligi va shunga o'xshash fanlar kiradi. Bu fanlar universal bo'lib, hech qanday diniy yoki mafkuraviy ma'no tashimaydi. Ilmiy usullar mahsulot miqdori va sifatini oshirish maqsadida Islom, kapitalizm yoki sotsializm har qanday mafkura doirasida qo'llanilishi mumkin. Shuning uchun texnologiya va unumdorlikni oshirishning ilmiy vositalari muhokamasi iqtisodiy tizim muhokamasi doirasiga kirmaydi. Islomning dastlabki yuksalish davrida musulmonlar Islomdan oldingi yunon va misr tsivilizatsiyalari ishlab chiqqan ilmiy usullarni qo'llashda hech qanday zarar ko'rmadilar.

There are two sides for the economic productivity: one is technical and the other is ideological. The technical side has to do with the scientific means and ways of increasing production and improving the quality of products. Included in this part are the management sciences, automation, information technology, decision support systems, enterprise resource planning, industrial engineering, and similar sciences. These sciences are universal and do not carry any religious or ideological connotation. Scientific methods can be used within the scope of any ideology, whether Islam or capitalism or socialism, to increase the quantity and quality of products. Therefore, the discussion of technology and the scientific means of increasing productivity do not fall within the scope of the economic system discussion. During the first rise of Islam, the Muslims found no harm in using the scientific techniques advanced by the Greek or Egyptian civilizations before Islam.

Mehnat unumdorligining boshqa tomoni, albatta, tizimli bo'lib, u xalqlarning mafkuraviy dunyoqarashi bilan chambarchas bog'liqdir. Islomiy siyosiy iqtisod bir qator tamoyillarni taqdim etadiki, ular yig'indisida unumdorlikni oshirish uchun qulay muhit yaratishga intiladi. Bu yerda unumdorlik deganda men berilgan vaqt doirasida odamlarning ehtiyojlarini to'g'ridan-to'g'ri yoki bilvosita qondirish uchun xizmat qiladigan tovarlar va xizmatlar ishlab chiqarishni nazarda tutaman.

The other side of productivity is indeed a systemic one and is closely related to the ideological world view of peoples. The Islamic political economy provided several principles, which in the sum tend to create an environment for increased productivity. By productivity, here, I mean the production of goods and services which are used directly or indirectly to satisfy the needs of people within a given time frame.

Ilmiy va mafkuraviy jihatlarni bir vaqtning o'zida o'zida mujassam etgan unumdorlik masalalari ham bor, bu qiziq holat. Masalan, innovatsiya va ixtiro olaylik. Bug' mashinasining ixtiro qilinishi ilmiy yutuqdir. Lekin mashinaning yaratilishiga olib kelgan siyosiy va iqtisodiy muhit sof ilmiy emas. Innovatsiya va mafkuraviy tizim o'rtasidagi munosabat haqida fikr bildirgan Carly Fiorina120 Islomni innovatsiyadan foydalanadigan tsivilizatsiya sifatida ta'riflagan. Ko'plab tarixchilar va yozuvchilar Islom tsivilizatsiyasi butun holda innovatsiya, ixtiro va unumdorlik uchun juda qulay bo'lganini qayd etganlar.

It is interesting to note that some of the productivity issues carry both scientific as well as ideological character at the same time. Take for example innovation and invention. The invention of steam engine is a scientific breakthrough. But the political and economic environment which led to the creation of the engine is not pure scientific. Commenting on the relation between innovation and ideological framework, Carly Fiorina120 described Islam as a civilization which harnesses innovation. It has been noted by scores of historians and writers that the Islamic civilization as a whole was so conducive for innovation, invention, and productivity.

Iqtisodiy jihatga o‘tishdan oldin shuni aytib o‘tish lozim: Islomning ruhiy jihati mahsuldorlikka, ham miqdor, ham sifat jihatidan katta ta’sir ko‘rsatadi. Islomiy jamiyatning butun asosi Allohning yagona iloh ekanligiga ishonish va Uning amrlariga rioya qilish zaruriyatiga qurilganini unutmaslik kerak. Bu amrlar Uning elchisi Muhammad ﷺ orqali nozil qilingan. Shu sababli Alloh Qur’onda yoki Sunnatda nima nozil qilgan bo‘lsa, ushbu vahiyga e’tibor qaratgan musulmonlarga bevosita va kuchli ta’sir ko‘rsatadi.

Before getting into the economic part of the productivity, I should mention that the spiritual part of Islam has a great impact on productivity both in quantity and quality. Let’s not forget that the Islamic society as a whole is established upon the creed of the belief in Allah as the only god and the necessity to adhere to his commands which are revealed through his messenger Mohammad (PBUH). Therefore, whatever Allah reveals either in the Quran or the Sunnah has a direct and strong impact on the Muslims who take note of this revelation.

Qur'onda Alloh insonni yaratishdagi asosiy maqsadni, avvalambor, bu yerdagi mo'l-ko'l boyliklardan foydalanish ekanini belgilab beradi. Al-Baqara surasi (2-sura, 30-oyat)da Alloh birinchi inson (Odam)ning yaratilishi haqida shunday deydi:

In the Quran, Allah defines the main objective behind creating man, in the first place, is to exploit the abundant resources in this earth. In Surah Al-Baqara (chapter 2, verse 30), Allah says in reference to the creation of the first human (Adam):

[2:30] Esingizda Rabbingiz farishtalarga: «Albatta, Men yer yuzida xalifa (yerdagi boyliklardan foydalanuvchi) qilmoqchiman», degan paytni eslang. Bu haqda Qur'onda yana shunday ta'kidlanadi: Alloh yer va osmonlarda odamlar uchun juda ko'p boyliklar yaratgan va U odamlar ularga qo'l cho'zib, ulardan o'z manfaatlari yo'lida foydalanishlarini istaydi. Buning misoli sifatida Josiya surasining (45-sura, 12-oyat) quyidagi oyatini keltirish mumkin:

[2:30] And when your Lord said to the angels: “Verily, I am going to place a viceroy on earth (one who exploits resources on earth)” This is further emphasized in references made in the Quran to the fact that Allah had created in the earth and in the heavens enormous amount of resources and he wants the people to reach out and exploit these resources for their own benefit. An example is the following verse from Surah Al-Jathia (chapter 45, verse 12):

{45:12} Alloh — aynan O‘zi sizlar uchun dengizni rom qildi, toki kemalar Uning amri bilan unda suzsin, hamda siz Uning fazlidan izlashingiz va shukr qilishingiz uchun.

[45:12] Allah it is He Who has subjected to you the sea, that ships may sail through it by His Command, and that you may seek of His Bounty, and that you may be thankful.

Musulmonlar bunday oyatlarni ham voqelik bayoni, ham amalga oshirishga buyruq sifatida tushunadilar. Shuning uchun islomiy davlat barqarorlashishi bilan musulmonlar turli xil ixtirolar va ishlab chiqarishga kirishganlari ajablanarli emas.

The Muslims understand these types of verses both as a statement of fact and as a command to do. It is no surprise, then, that as soon as the Islamic state stabilized, the Muslims engaged in all types of innovations and production.

Ishlab chiqarishning ahamiyatini ta'kidlab, Allahning elchisi ﷺ o'z sahobalariga umrlarining oxirigacha dalada qilayotgan ishlarini davom ettirishni buyurdilar. Bir rivoyatda u zot shunday dedilar: "Agar kishi o'z ko'z oldida hayot alomatlarining tugab borayotganini ko'rsa ham, daraxt o'tqazishni davom ettirsin".121 Boshqa bir rivoyatda Payg'ambar ﷺ shunday deganlar: "Kim daraxt o'tqazsa, uning mevasidan har safar biror kishi yesa, u Allah tomonidan ajr oladi; hatto hayvonlar undan yesa ham, ajr beriladi". Islomning dastlabki davrlaridagi musulmonlar Payg'ambar ﷺ ning so'zlarini jiddiy qabul qilib, ishlab chiqarishni eng chegaragacha olib bordilar.

Stressing the importance of production, the messenger of Allah (PBUH) commanded his companions to continue doing what they are doing in the field to the last minute of their life. In one narration, he said that one should continue planting a tree even if he sees the signs of life ending in front of his eyes.121 In another narration, the Prophet stated that any one who plants a tree will receive a reward from Allah every time someone eats the fruits of the tree; even if animals eat of it, the reward will be granted. Muslims in the early days of Islam took the statements of the Prophet seriously and pushed the production to the furthest limits.

Sifat jihatidan, Payg'ambar ﷺ odamlar tomonidan bajariladigan ishning mukammal bo'lishini talab qilib, shunday degan: "Alloh ishini mukammal qilgan bandani sevadi.122" Payg'ambar ﷺ yana shunday degan: kishi o'ziga topshirilgan ishni mukammal bajarmagan bo'lsa, Qiyamat kuni hech kim jannatga kira olmaydi. Shu yo'nalishda, Islom ma'lum nuqsoni bor har qanday mahsulotni sotishni taqiqlaydi. Sotuvdan keyin nuqson aniqlansa, savdo bekor qilinadi, mahsulot qaytariladi va sotuvchi nuqsonli mahsulotni sotish natijasida yuzaga kelgan zararni to'lashga majbur bo'ladi. Shunday qilib, ishlab chiqarish sifati Islomda majburiyatdir: musulmonlar uni ta'minlaganda mukofotlanadi, uni buzganda esa javobgarlikka tortiladi. Qur'on ham sifat masalasini alohida ta'kidlab, har kimning qilgan ishi Alloh, Uning Rasuli va mo'minlar jamoasi tomonidan kuzatilishini aytadi.123

On the quality side, the Prophet had called for perfection of the work done by people when he said, “Allah loves the one that perfects his job.122” The Prophet also had said that no one will enter heavens on the Day of Judgment unless he had perfected the work he was charged to do. Along this line, Islam prohibits the sale of any merchandise with a known defect. If a defect is detected after the sale, then the sale is revoked and the merchandise is returned, and the seller will have to pay the losses incurred due to the sale of a defected product. As such, the quality of production is an obligation in Islam for which Muslims are rewarded when they achieve it and defaulted when they violate it. The Quran further stresses the issue of quality when it says that the work performed by anyone will be monitored by Allah, his messenger, and the group of believers.123

Islomning intellektual asosi, ya'ni Allohga va Uning Elchisiga bo'lgan iymon yuqori sifatli unumdorlik uchun zamin yaratadi. Unumdorlik Islom va uning tamaddunining birinchi yuksalishining bevosita mevalaridan biri edi. Islom tanazzulga yuz tutganida, unumdorlik ham (miqdor jihatidan ham, sifat jihatidan ham) pasaydi.

The intellectual foundation of Islam, i.e., the belief in Allah and his Messenger, sets the stage for high-quality productivity. Productivity was one of the immediate fruits of the first rise of Islam and its civilization. When Islam declined, so did productivity (both quantitatively and qualitatively).

Mehnat unumdorligini ta'minlaydigan aqliy asosdan tashqari, Islom jamiyatda unumdorlikni rag'batlantiradigan iqtisodiy tamoyillar majmuasini ham beradi. Siyosiy iqtisodning unumdorlikka hissa qo'shadigan tarkibiy qismlari keyingi bo'limlarda muhokama qilinadi.

Besides the intellectual framework provided for productivity, Islam also provides a set of economic principles which facilitate productivity in the society. The components of the political economy which contribute to productivity are discussed in the next sections.

Foiz, boshqacha aytganda Riba deb ataladigan, kapitalistik atamalarda esa interest deb nomlanuvchi sudxo'rlik islomda qat'iyan man etilgan. Islom sudxo'rlikka qarshi birinchi jiddiy hujumni boshlaganida, u sudxo'rlik boylikning o'sish aylanmasini ishlab chiqarishdan chetlashtirishini kuzatdi. Boshqacha aytganda, pul faqat pul almashinuvi natijasida o'sadi. Qur'on sudxo'rlikni (Riba) bir insonning pul boyligi boshqa insonning pul boyligi hisobiga o'sadigan jarayon sifatida izohlagan.124

Usury, otherwise known as Riba in Islamic terms, or interest in capitalistic terms, is categorically prohibited in Islam. When Islam made the first critical assault on usury, it observed that usury allows the cycle of wealth growth to exclude production. In other words, the money grows as a result of monetary exchange only. The Quran explained that usury (Riba) is a process by which the monetary wealth of one human entity grows at the expense of the monetary wealth of another human entity.124

Qadimgi tsivilizatsiyalarda, masalan, Bobil va Ossuriyada, foizli qarz natijasida qarzga botgan qullik deb ataladigan hodisa yuzaga kelgan. Qarz beruvchilar pulni shunday odamlarga berishgan ediki, ular qarzning ta'minoti sifatida o'zlarini garovga qo'yishgan va to'lov qilinmagan taqdirda ularni qulликka sotishgan.125 Xuddi shu amaliyot qadimgi yunon shaharlari Afina va Sparta'da ham mavjud bo'lgan, u yerda dehqonlar boylar tomonidan ezilgan, ularni qarzga botishga undashgan, so'ngra qulлikka va surgunga mahkum etishgan.126 Bu amaliyot Rim imperiyasida va Islomdan oldingi Arabiston qabilaviy jamiyatlarida turli shakllarda davom etgan.

Usury in ancient civilizations, e.g., Babylonia and Assyria, produced what was known as debt slavery. Lenders could lend their money to people who would bind their persons as collateral security and sell them into slavery, in the event of nonpayment.125 The same practice existed in old Greek cities of Athens and Sparta where the peasants were oppressed by the rich and encouraged to get into debt and then were reduced to slavery and exile.126 This practice continued in different forms within the Roman Empire and tribal societies of Arabia before Islam.

Balki, usulning jamiyatlarga ko‘rsatadigan yomon ta’sirini eng yorqin va ta’sirchan tarzda tasvirlaydigan asar — Uilyam Shekspirning mashhur "Venetsiya savdogari" pyesasidir. Shekspir yahudiy sudxo‘ri Shaylokning qiyofasini yaratdi, u yuqori foiz stavkalari bilan pul beradi, savdogar Antonio esa foizsiz pul beradi. Foizxo‘r Shaylok to‘lanmagan yoki kechiktirilgan qarz uchun Antonioning hayotini olishga tayyor edi.

Perhaps the most outstanding and dramatic visualization of the evil impact of usury on societies is the famous play by William Shakespeare The Merchant of Venice.127 Shakespeare dramatized the personality of Shylock, the Jewish banker, who lends money with larger interest rates versus Antonio, the merchant, who lends money without interest. The usurious Shylock was willing to take the life of Antonio for unpaid or delayed debt.

Hoarding (to'plash) ta'rifi: boylikni shunday yig'ib, saqlab qo'yish jarayoniki, natijada u mahsulot va xizmatlarni ishlab chiqarishda endi ishlatilmaydi. Islom hoarding'ni qat'iy taqiqladi, chunki u Islom davlatining asosiy pul birligi bo'lgan oltin va kumushni to'plashni man etdi.133 Oltin va kumushni to'plashning taqiqlanishi Islom siyosiy iqtisodidagi asosiy tamoyil bo'lib, u ishlab chiqarishni barqaror saqlashga qaratilgan. Zakot sadaqasini to'lash to'plashning holatini ruxsat etilgan ish darajasiga o'tkazmaydi. Zakot qashshoqlikni bartaraf etishga qaratilgan tamoyil, to'plashni taqiqlash esa ishlab chiqarishni saqlashga qaratilgan. Bu ikki tamoyil bir-biriga zid bo'lishi mumkin emas. Aksincha, ular bir-birini to'ldiradi va iqtisodni yanada barqaror qilishga imkon beradi.

Hoarding is defined as the process of collecting and putting away wealth such that it may no longer be used in the production of goods and services. Islam categorically prohibited the hoarding of wealth when it prohibited the hoarding of gold and silver, being the main currency of the Islamic state.133 The prohibition of hoarding of gold and silver is a major principle in the political economy of Islam aimed at sustaining productivity. Paying the Zakah charity does not change the status of hoarding to a permissible act. Zakah is one principle aimed at eliminating poverty, while the prohibition of hoarding is aimed at sustaining productivity. These two principles cannot be at odd with each other. Rather, they complement one another and allow for a more stable economy.

Islom dastlabki davrlarida oltin va kumush moliyaviy operatsiyalar uchun pul birligi sifatida ishlatilgan. Oltin va kumush 1924-yilda Islom davlati barham topguncha Islom davlatining pul birligi bo‘lib qolgan. Shuning uchun Islom oltin va kumushni to‘plashni taqiqlaganida, aslida pulni yoki boylikni to‘plashni taqiqlagan. Ayollarning oddiy zeb-ziynatlari uchun to‘plash tushunchasi qo‘llanilmaydi. Uy qurish, haj qilish yoki to‘y tayyorgarligi kabi muayyan loyiha uchun pul chetga qo‘yish ham to‘plash hisoblanmaydi. To‘plash mohiyatan pulni muddatsiz vaqt davomida ishlab chiqarish aylanmasidan tashqarida saqlash vositasidir.

The gold and silver during the early days of Islam were the currency used for financial transactions. Gold and silver continued to be the currency of the Islamic state until the state collapsed in 1924. So when Islam prohibited the hoarding of gold and silver, it really prohibited the hoarding of money, or wealth. The concept of hoarding does not apply for regular jewelry used by women. Putting money aside for a particular project, such as building a house, performing hajj, or preparation for wedding is not considered hoarding as well. Hoarding, in essence, is a means of keeping money outside the production cycle for indefinite time.

Agar odam katta miqdorda boylik to'plab, bu pulni seyfda yoki hech qanday loyihada ishlatilmaydigan hisobvaraqda saqlasa — tovar sotib olish, ko'chmas mulk, biznes yoki boshqa moliyaviy foydali loyiha uchun ishlatilmasa — u holda bunday yig'ilgan pul iqtisodiyot uchun katta yo'qotish hisoblanadi. Ishlab chiqarish faqat ishlab chiqarish natijasida hosil bo'lgan boylik yana ishlab chiqarish aylanmasiga qaytarilgandagina davom etishi mumkin. Hosil bo'lgan boylik yo tovarlar, mahsulotlar va xizmatlarni iste'mol qilish uchun, yoki ko'proq tovar, mahsulot va xizmatlar ishlab chiqarish uchun ishlatilishi mumkin. Ikkala holatda ham ishlab chiqarish aylanmasi kuch va sur'at jihatidan o'sadi. Hosil bo'lgan boylikning bir qismi to'planish uchun chiqib ketgan zahoti ishlab chiqarish aylanmasi zaiflashadi va agar bu boylik oqishi to'xtamasa, butunlay to'xtab qolishi mumkin; 32-rasmga qarang.

Odatdagi ishlab chiqarish jarayonida boylik mahsulot va xizmatlarni iste'mol qilish uchun ishlatiladi, bu esa o'z navbatida mahsulot va xizmatlarni ishlab chiqaruvchi ishlab chiqaruvchi uchun foyda keltiradi. Natijada ishlab chiqarish iqtisodiyoti ishlab chiqarilgan mahsulot va xizmatlar jihatidan hamda ishlab chiqarish va iste'mol uchun zarur bo'lgan boylik jihatidan o'sadi. Pul to'planishi sodir bo'lganda, boylikning bir qismi aylanmadan chiqib ketadi, bu esa iste'mol va ishlab chiqarish uchun mavjud boylik miqdorini kamaytiradi. Mohiyatan, Islom pul to'plash jarayoni orqali boylikning bir qismi ishlab chiqarish aylanmasidan chiqarib tashlanadigan bu hodisani taqiqlagan.

In the normal production cycle, the wealth is used to consume products and services, which in turn generate profit for the producer who produces the goods and services. As a result, the economy of production grows in terms of produced goods and services and in terms of wealth, which is necessary for the production and consumption. When hoarding occurs, part of the wealth leaks out of the cycle, which reduces the amount of wealth available for consumption and production. Essentially, Islam prohibited this phenomenon, where part of the wealth is removed from the production cycle through the process of money hoarding.

Kapitalizm dunyosidagi so'nggi moliyaviy inqirozning sabablaridan biri aslida boylikni to'plab qo'yish edi. Amerika Qo'shma Shtatlari va Yevropadagi investitsiya firmalari hamda banklar pullarining katta qismini investitsiyaga sarflamaslikka qaror qilishdi va jamoatchilikka beriladigan kreditlar miqdorini keskin kamaytirishdi. Hukumat banklarga beradigan rag'batlantirish paketlari va qutqaruv mablag'larining asosiy maqsadi banklarni jamoatchilikka kredit berish jarayonini qayta boshlashga undash yoki majburlash edi. Boshqacha aytganda, banklar pulning katta qismini ushlab qolib, uni ishlab chiqarish aylanmasidan chetda saqlashgan. Albatta, bunday xatti-harakatning sabablari bor; ammo sabablar qanday bo'lmasin, millat boyligining bir qismi ishlab chiqarish aylanmasidan chetga to'planganda, ishlab chiqarish sekinlashadi, iqtisodiyot pasayadi va moliya tizimi katta zarar ko'radi.

One of the causes of the most recent financial crisis in the world of capitalism was in fact the hoarding of wealth. Investing firms and banks in the United States and Europe decided to withhold a large portion of their money investment and drastically reduced the amount of loans issued to the public. A major motive for the stimulus packages and bailout money given by the government to banks was to encourage or force the banks to resume the process of giving loans to the public. In other words, the banks withheld a large portion of the money and kept it away from the production cycle. Of course, there are reasons for this behavior; but whatever the reasons are, when part of the wealth of a nation is stacked away from the production cycle, the production slows down, the economy downturns, and the financial system suffers a great deal.

Yuqorida aytib o'tilganidek, yashirib saqlash (hoarding) — pulni va boylikni ishlab chiqarish aylanmasidan tashqarida ushlab turish jarayoni bo'lib, bunda to'plovchi pulni investitsiyaga yo'naltirmasdan uyib qo'yadi va iqtisodiyotni investitsiya imkoniyatidan mahrum qiladi. Yashirib saqlashning taqiqlanishi to'plangan boylikni investitsiyaga yo'naltirishni avtomatik ravishda taqozo etadi, ayniqsa boylik miqdori haddan tashqari katta bo'lganda. Foizli kredit orqali boylik o'sishiga ruxsat berilmagani uchun, to'plangan boylikni o'stirishning yagona yo'li uni ishlab chiqarish aylanmasida saqlashdir. Islom tomonidan joriy etilgan mexanizmlardan biri "Mudorabah" deb nomlanuvchi sherikchilik shaklidir. Mudorabah Islomdagi shunday kompaniya turiki, unda bir sherik mablag' taqdim etadi, ikkinchi sherik esa mehnat qiladi. Mablag' taqdim etuvchi sherik(lar) bir yoki bir necha kishi bo'lishi mumkin. Mehnat qiluvchi sherik ham bir yoki bir necha kishi bo'lishi mumkin. Mablag' taqdim etuvchi odatda o'zi sarflay oladiganidan ko'proq boylikka ega, ammo pulini investitsiya qilish uchun yetarli vaqti yoki ko'nikmasi bo'lmagan shaxs bo'ladi. Mehnat qiluvchi sherik odatda vaqti va ko'nikmasi bor, ammo ishlab chiqarish uchun investitsiya qilishga yetarli boyligi bo'lmagan shaxs bo'ladi. Mudorabah sherikchiligi ikki tomonni bozorga olib chiqadi: boylik yashirib saqlanmay, investitsiya qilinadi, mehnat, ko'nikma va bilim esa ishga solinadi. Mehnat va ko'nikmalarni yollash shaklidan farqli o'laroq, Mudorabah sherikchiligi mehnat qiluvchi sherikning maksimal kuchidan foydalanadi, chunki u kompaniyaning egalaridan biriga aylanadi.

As discussed above, hoarding is a process which keeps money and wealth outside the production cycle; instead of investing the money, the hoarder will stack it up and deprives the economy form investment opportunity. The prohibition of hoarding automatically calls for investment of the accumulated wealth, especially when the amount of wealth is excessively large. Since wealth is not allowed to grow through usury, then the only means of growing the accumulated wealth is to keep it in the production cycle. One of the mechanisms introduced by Islam is a form of partnership called “Mudharabah.” Mudharabah is a form of company in Islam where one partner provides wealth and the second partner provides labor. The wealth partner(s) can be one or more individuals. The labor partner can also be one or more individuals. The wealth provider is typically someone who has more wealth than he can spend and does not have sufficient time or skills to invest his money. The labor partner is typically someone who has the time and skills but does not have enough wealth to invest and produce. The Mudharabah partnership brings both parties to the market such that the wealth is invested rather than hoarded, and the labor, skills, and knowledge are utilized. Unlike the employment of labor and skills, the Mudharabah partnership exploits the maximum energy of the labor partner, since he becomes one of the owners of the company.