Esingizda bo'lsin, Islomiy siyosiy iqtisodning asosiy maqsadi har bir shaxsning asosiy ehtiyojlarini qondirish va har bir shaxsga o'zining hashamatli ehtiyojlarini qondirish imkonini berishdir. Islomiy nuqtayi nazardan, har qanday insonning asosiy ehtiyojlari odamlar yashayotgan joy yoki davrdan qat'i nazar bir xil. Bu ehtiyojlar odamlarning omon qolishi va farovonligi bilan bevosita bog'liq. Islom bu ehtiyojlarni tan oladi va ularni har bir inson uchun huquqqa aylantiradi. Mohiyatan, insonning asosiy ehtiyojlari oziq-ovqat va suv, kiyim-kechak, xavfsiz turar joy va sog'liqdir; ba'zilar sog'liqni boshqa asosiy ehtiyojlarning (oziq-ovqat, kiyim-kechak va turar joy) natijasi deb hisoblashi mumkin. Bu ehtiyojlardan tashqari, insonlar yanada qulay va hashamatli hayotga intiladi, bu Islomda mutlaqo joiz hisoblanadi.

Recall that the main objective of the Islamic political economy is to satisfy the basic needs of each individual and to enable each individual to satisfy his luxury needs. From the Islamic perspective, the basic needs of any human are the same irrespective of the place or the time era the people live in. These needs are directly related to the survival and the well-being of people. Islam recognizes these needs and makes them a right for each and every individual. Essentially, the basic needs of a human are the food and water, clothing, secure housing, and health; some may argue that health is a by-product of the other basic needs (food, clothing, and housing). Beyond these needs, human strive for more comfortable and luxurious life, which is perfectly all right in Islam.

Shaxsning asosiy ehtiyojlariga oid o‘rinda rivoyat qilinadi: Payg‘ambar Muhammad ﷺ shunday degan: “Kim kunini uyida xotirjamlik, sog‘lom badan va yetarli ovqat bilan tugatsa, u hayotda kerakli hamma narsaga erishgan kishidir.”146 Payg‘ambarning bu rivoyati ovqat, xavfsiz boshpana va sog‘liq har bir inson erishishi shart bo‘lgan hayotning zaruriy asoslari ekanini ko‘rsatadi. Kiyim asosiy ehtiyoj sifatida Baqara surasining 233-oyatida keltirilgan: “Bola otasi onaning ovqati va kiyimini oqilona miqdorda ta’minlashi kerak.” Gap oila mas’uliyati haqida bo‘lsa-da, mazmuni shaxsning ehtiyojlariga bog‘liq. Shunday qilib, Islom jamiyatdagi har bir insonning yetarli ovqat, yetarli kiyim, xavfsiz turar joy va sog‘liqni saqlashga ega bo‘lishini majburiy qilib qo‘yadi. Bu asosiy ehtiyojlardan tashqari, har bir inson o‘zga hashamatli ehtiyojlarni qondirishga imkon beruvchi vosita va resurslardan foydalanish imkoniyatiga ega bo‘lishi kerak.

In a reference to the basic needs of individuals, it is reported that Prophet Mohammad (PBUH) said, “Whoever ends his day, with security at home, splendid health, and enough food, is a person who obtained all that he needs in life.”146 This narration by the Prophet indicates that food, secure shelter, and health constitute the essentials of life which each and every individual must attain. A reference to clothing as a basic need is found in Surah Albaqara (chapter 2, verse 233): “The father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis.” Although the reference is to a family type responsibility, but the context is related to the needs of an individual. Thus Islam makes it a must that each and every individual in the society receives sufficient food, sufficient clothing, secure housing, and health protection. Beyond these basic needs, each individual should have access to the tools and resources which enable him to seek more of the luxurious needs.

Qondirilgan ehtiyojlar bilan bog'liq islomiy yondashuv inson asosiy ehtiyojlarini to'liq qondirish masalasida sotsialistlar yoki kapitalistlar tutgan yo'ldan tubdan farq qiladi. Sotsialistlar mulk egaligining tengligiga e'tibor qaratdilar, jamiyat a'zolarining asosiy ehtiyojlarini qondirish zaruriyatiga emas. Sotsialistlar, jamiyat a'zolari ishlab chiqarish vositalariga teng egalik qilgan holda ham asosiy ehtiyojlarini qondira olmagan bo'lsalar-da, siyosiy iqtisodning maqsadlariga erishilgan deb hisoblar edilar. Nazariy jihatdan, mulk egaligining bunday tengligi asosiy ehtiyojlarning qondirilishiga tabiiy ravishda olib keladi, deb kutish mumkin; ammo amaliyot buning aksini isbotladi. Sovet Ittifoqida sotsialistlar rahbarligi ostida ishlab chiqarish vositalarining ommaviy mulkchiligi shaxslarning ehtiyojlarini qondirishni kafolatlamadi. Sovet Ittifoqi katta qashshoqlikni boshidan kechirdi va millionlab odamlar oziq-ovqat, sog'liqni saqlash va boshpana kabi hayotning ba'zi asosiy va zarur narsalaridan mahrum bo'ldi. Biz doimo esda tutishimiz kerakki, bu ehtiyojlar aniq shaxslarning ehtiyojlaridir va ularga erishish har bir kishining huquqidir. Bu ehtiyojlar to'g'ridan-to'g'ri hal etilishi kerak; ularni boshqa maqsadning yon mahsuloti sifatida qarash mumkin emas. Sotsializm holatida ishlab chiqarish vositalariga egalikning tengligi shaxslarning ehtiyojlarini avtomatik ravishda ta'minlaydi, deb taxmin qilingan edi. Sovet Ittifoqi va Xitoyda sotsializm amaliyoti bu taxminning noto'g'ri ekanligini isbotladi.

The Islamic approach to the complete satisfaction of the basic human needs differs fundamentally from the approach taken by the socialists or capitalists. The socialists focused on the equality of property ownership, rather than the requirement to fulfill the basic needs of the people. The socialists would still consider the objectives of the political economy achieved even when the people in the society fall short of satisfying their basic needs while they enjoy equal ownership of the means of production. In theory, one can expect that this equality of ownership naturally leads to the satisfaction of the basic needs; however, practice proves otherwise. Under the leadership of socialists in the Soviet Union, the public ownership of the means of production did not guarantee the satisfaction of the needs of individuals. The Soviet Union suffered a great deal of poverty and millions of people lacked some of the basics and essentials of life such as food, health care, and shelter. We have to always remember that these needs are needs of specific individuals and it is the right of each to attain these needs. And these needs must be addressed directly; they should not be treated as the by-product of another objective. In the case of socialism, it was assumed that the equality of ownership of the means of production automatically caters for the needs of individuals. The practice of socialism in the Soviet Union and China proved this assumption wrong.

Kapitalizm ham xuddi shunday xatoga yo'l qo'ydi: u odamlarning ehtiyojlarini qondirishni boshqa maqsadga bog'liq qilib qo'ydi. Kapitalistik siyosiy iqtisodning asosiy maqsadi iqtisodiy o'sish bo'lib, u kam uchraydigan mahsulot va xizmatlarni ko'paytirishni talab qiladi. Yalpi ichki mahsulot (YaIM) yoki yalpi milliy mahsulot (YaMM) o'sishi bilan o'lchanadigan iqtisodiyotning o'sishi kapitalistik siyosiy iqtisodning asosiy maqsadidir. Kapitalizm sharoitida iqtisodiyot iqtisodiy o'sish ma'lum bir qiymatdan pastga tushganda retsessiya yoki depressiyaga kiradi. U o'sish ma'lum vaqt davomida qayta tiklanganda tiklanish bosqichiga o'tadi. Retsessiyada, depressiyada yoki tiklanish davrida ham millionlab odamlar oziq-ovqat, sog'liqni saqlash, boshpana va kiyimga bo'lgan asosiy ehtiyojlardan mahrum bo'lishi mumkin. Iqtisodiyotning umumiy holati yaxshi bo'lganda ham kambag'allik chegarasidan pastda yashovchilar soni (ko'plab mamlakatlarda kuniga 1,25 dollardan kam daromad oluvchilar) o'sishda davom etadi. Boshqacha aytganda, jamiyat qancha ko'p tovar, xizmat va boylik ishlab chiqarsa, odamlar shuncha ko'p oziq-ovqat, sog'liqni saqlash, uy-joy va kiyim olish ehtimoli yuqori bo'ladi, degan taxmin noto'g'ri. Bu ko'plab ma'lumotlar bilan isbotlangan; kitobning birinchi qismida ushbu xulosani tasdiqlovchi barcha turdagi ma'lumotlar va statistika keltirilgan. Yana shuni aytish kerakki, kapitalizm, sotsializm kabi, har bir inson uchun hayotning asosiy zarurIyatlarini o'z-o'zicha turadigan, siyosiy iqtisod tomonidan ko'zlanishi lozim bo'lgan maqsad sifatida ko'rishga e'tibor bermadi. Aksincha, kapitalizm shaxslar ehtiyojlarini qondirishni boshqa maqsadning, ya'ni iqtisodiy o'sish va ishlab chiqarishni oshirishning yon mahsuloti deb hisobladi.

Capitalism made a similar mistake in the sense that it left the satisfaction of the needs of people to depend on another goal. The main goal pursued by the capitalist political economy is the economic growth which calls for increasing the scarce products and services. The growth of the economy measured in terms of the increase in the gross domestic product (GDP) or gross national product (GNP) is the main objective of the capitalist political economy. The economy under capitalism goes in recession or depression when economic growth slows down below a certain value. It goes into recovery when the growth resumes for a given period of time. Whether in recession, depression, or recovery, millions of people may continue to lack the basic needs of food, health protection, shelter, and clothing. The number of people who fall below a poverty line (earning less than $1.25 a day in many countries) continues to grow even when the overall health of the economy is in good shape. In other words, the assumption that the more goods, services, and wealth the society produces, the more likely for people to receive enough food, health care, housing, and clothing is incorrect. This has been proven with abundance of data; the first part of this book provided all types of data and statistics which support this conclusion. Again, capitalism, similar to socialism, has failed to consider the essentials of life for each individual as an objective that stands on its own, which ought to be pursued by the political economy. Instead, capitalism considered the satisfaction of the needs of individuals as a by-product of another goal, which is the economic growth and the increase of production.

Islom, avval muhokama qilinganidek, jamiyatdagi har bir shaxsni alohida e'tibor talab qiladigan sub'ekt sifatida qaraydi. Islom jamiyatning umumiy ehtiyojlari qondirilishi, albatta, uning alohida a'zolarining ehtiyojlari qondirilishini kafolatlamasligini tan oladi. Shu haqiqatga ishora qilib, Payg'ambar ﷺ shunday deganlar: oziq-ovqat va boylikka to'la jamiyat, agar uning a'zolaridan kamida bittasi yetarli ovqat olmasa (xuddi shunday, boshpana, sog'liqni saqlash va kiyim-kechakka ega bo'lmasa), gunoh adashishida qoladi. Mohiyatan, Islom jamiyatda uysizlik, ochlik yoki kasallikning mavjudligiga yo'l qo'ymaydi.

Islam, as discussed earlier, treated each individual in the society as a subject which needs to be addressed on its own. Islam recognized that the satisfaction of the needs of the society at large does not necessarily guarantee the satisfaction of the individual units of that society. In a reference to this fact, the Prophet (PBUH) declared that a community that has plenty of food and resources remains in a sinful error if at least one of its members does get enough food (by the same token he does not get shelter, health care, and clothing). In essence, Islam does not tolerate the existences of homelessness, hunger, or sickness in the society.

Islom insonlarning asosiy ehtiyojlarini qondirishda bir necha mexanizmlardan foydalanadi. Birinchi mexanizm jamiyatdagi har bir inson uchun uning asosiy ehtiyojlarini qondirilishini ta'minlaydigan mas'ul tomonni belgilaydi. Ikkinchi mexanizm majburiy fondni, ya'ni Zakot ni joriy etadi, u birinchi mexanizmni to'ldiradi va insonlarning ehtiyojlarini qondirishga intiladi. Bu mexanizm sadaqotning boshqa shakllari bilan yanada kuchaytiriladi. Uchinchi mexanizm jamoat va davlat mulklari orqali ta'minlanadi. Islom siyosiy iqtisodiyotining maqsadlarining ikkinchi qismi, ya'ni asosiy ehtiyojlardan ortiqroqni qondirish, ushbu kitobning avvalroq muhokama qilingan xususiy mulk orqali amalga oshiriladi. Bu mexanizmlar quyidagi bo'limlarda yanada batafsil muhokama qilinadi va izohlanadi.

In the process of satisfying the basic needs of individuals, Islam deploys several mechanisms. The first mechanism assigns for each individual in the society a responsible party to guarantee that the individual meets his or her basic needs. The second mechanism establishes an obligatory fund, known as Zakah, which augments the first mechanism and seeks to fulfill the needs of individuals. This mechanism is further enhanced by other forms of charity (sadaqat). The third mechanism is provided by the public and state ownerships. The second part of the objectives of the Islamic political economy, which is the satisfaction of more than the basic needs, is achieved through the private ownership as discussed earlier in this book. These mechanisms are further discussed and elaborated in the following sections.

Islom jamiyatdagi har bir shaxs uchun uning asosiy ehtiyojlarini qondirishga qaratilgan ierarxik tartib belgilaydi. Birinchi darajadagi yordam bevosita shaxsning o'zi zimmasiga tushadi. Islom mehnat qila oladigan erkaklarga o'zini va o'zi boqishi lozim bo'lgan kishilarni ta'minlash majburiyatini yuklagan. Alloh (SWT) "Mulk" surasida (67-sura, 30-oyat) odamlarni yer yuzidagi boylikdan foydalanishga chaqiradi: "U shunday Zotdirki, sizlar uchun yerni bo'ysundirib qo'ydi (ya'ni unda yurish, yashash va dehqonchilik qilish sizlarga oson bo'lsin). Bas, uning yo'llarida yuringlar va Uning rizqidan yenglar. Va tirilish Unga bo'ladi". Payg'ambar Muhammad ﷺ shunday degan deb rivoyat qilinadi: "Odam (ehson) berilishi yoki berilmasligi mumkin bo'lgan kishilardan so'ragandan ko'ra, chiqib, ishlashi kerak, masalan, o'rmondan o'tin tashib, uni sotishi kerak".147 Shu narsa sobitki, barcha mehnat qila oladigan erkaklar ish izlab, o'zlarining va o'zlariga qaram bo'lgan kishilarning asosiy ehtiyojlarini ta'minlashga majburdirlar. Bu qoida jamiyatdagi faqat erkaklarga taalluqlidir. Islomda ayollar o'z asosiy ehtiyojlarini ta'minlash uchun ishlashga majbur emas. Islom barcha ayollar uchun – mehnat qila olsinlar yoki qila olmasinlar – nafaqa (alimentlar) belgilagan; ayollarni ta'minlash qizlarni, xotinlarni yoki onalarni ta'minlash toifasiga kiradi. Xuddi shunday, Islom mehnat qila olmaydigan – nogironligi yoki ish topa olmagani sababli ishlay olmaydigan barcha erkaklar uchun ham nafaqa (islom terminologiyasida "nafaqa") belgilagan.

Islam assigns for each individual in the society a hierarchical order to take care of his or her basic needs. The first level of support falls upon the individual himself. Islam made it an obligation upon able men to work and provide for themselves and their dependents. Allah (SWT) in Surah Al-Mulk (chapter 67, verse 30) urges people to take advantage of the plenty of resources in the earth; He says, “He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection.” Prophet Mohammad (PBUH) is reported to have said, “Rather than asking people for support, which may or may not be granted, a man should go out and seek work such as bringing wood on his back from the forests and selling wood.”147 It is established that all able men are required to seek work and provide for their own basic needs and for those who depend on them. This rule applies exclusively to males in the society. Women in Islam are not required to work in order to provide for their basic needs. Islam mandated alimony support for all women, whether they are able to work or not; women support comes under the category of support for daughters, wives, or mothers. In the same manner, Islam mandated alimony support (called Nafaqah in Islamic terms) for all men who are unable to work due to disability or being unable to find work.

Zakot (majburiy sadaqa) Islomning asosiy ustunlaridan biridir. Rivoyat qilinadiki, Payg‘ambar Muhammad ﷺ shunday degan: "Islom beshta asos ustiga qurilgan";151 bu beshta ustundan biri zakotdir. Zakot — boy kishilarning mollaridan ajratib olinadigan, aniq belgilangan va ma’lum miqdordagi ulush bo‘lib, kambag‘allarga beriladi. Rivoyat qilinadiki, Payg‘ambar Muhammad ﷺ o‘z sahobasi Muoz ibn Jabalni Yamanga yuborganida unga, yangi musulmonlarga o‘z vazifalarining biri boy kishilarning molidan zakot ajratib, uni kambag‘allarga berish ekanini bildirishni buyurgan.152 Zakotning to‘g‘ri amal qilishini ta’minlash uchun Islom bu sadaqani musulmon tomonidan bajariladigan asosiy ibodatlardan biri qilib belgiladi; Qur’onda u ko‘pincha namoz bilan birga zikr etiladi. Bundan tashqari, Islom davlatni zakot mablag‘larini yig‘ish va ularni oldindan belgilangan taqsimot qoidalariga muvofiq tarqatish ishiga mas’ul qilib qo‘ydi. Qur’on zakot olish huquqiga ega bo‘lgan sakkiz toifa odamni belgilab bergan.

The Zakah (Obligatory Charity) is one of the main pillars of Islam. It is narrated that Prophet Mohammad (PBUH) had said, “Islam is constructed upon five”;151 one of the five pillars is the Zakah. The Zakah is a particular and well-defined portion of wealth deducted out of the wealth of rich individuals and devoted to the poor ones. It is narrated that Prophet Mohammad (PBUH) had told his companion Muath Bin Jabal when he sent him in a mission to Yemen to inform the new Muslims that one of their duties is to deduct a Zakah from the wealth of the rich ones and give it to the poor ones.152 To guarantee the proper functionality of the Zakah, Islam made this form of charity as one of the main forms of worship carried out by a Muslim; it is frequently cited along with the prayer in the Quran. Furthermore, Islam mandated the state to be in charge of collecting the Zakah funds and distributing the funds according to preestablished rules of distribution. The Quran designated eight categories of people who are entitled to receive the Zakah charity.

Tavba surasi (9-sura), 60-oyat: "Sadaqalar (bu yerda zakot ma'nosida) faqat fuqaro (kambag'allar), miskinlar (juda kambag'allar), ularni yig'ishga mas'ul bo'lganlar, qalblari (Islomga) moyil bo'lganlar, asirlarni ozod qilish, qarzdorlar, Alloh yo'lida (ya'ni, muqaddas urushda kurashayotgan mujohidlar) va yo'lovchi (hamma narsadan uzilgan musofir) uchun berilishi kerak. Bu Alloh tomonidan belgilangan farzdir. Alloh esa hammasini biluvchi, hikmat egasidir", deyilgan. Sakkiz toifadan beshtasi o'z ehtiyojlarini qondirishda qiynalishi mumkin bo'lgan insonlarning asosiy ehtiyojlarini qondirishga bag'ishlangan.

In Surah Al-Tawbah (chapter 9, verse 60), the Quran says, “As-Sadaqât (here it means Zakah) are only for the Fuqarâ’ (poor), and Al-Masâkin (the very poor) and those employed to collect (the funds), and to attract the hearts of those who have been inclined (towards Islâm); and to free the captives, and for those in debt, and for Allâh’s Cause (i.e. for Mujâhidûn—those fighting in a holy battle), and for the wayfarer (a traveler who is cut off from everything); a duty imposed by Allâh. And Allâh is All-Knower, All-Wise.” Five of the eight categories are devoted to the satisfaction of the basic needs of people who may have a problem taking care of their own needs.

Hech bir insonning asosiy ehtiyojlari qondirilmay qolmasligi kerak. Bu Islom e'tibor beradigan asosiy tamoyildir. Bu Qur'oni Karimning Isro surasida (17-sura, 70-oyat) aniq bayon etilgan: “Darhaqiqat, Biz Odam farzandlarini sharaflaganmiz, ularni quruqlikda va dengizda tashiganmiz, ularga poklik keltiruvchi rizqlarni (halol va yaxshi narsalarni) berganmiz va Yaratgan ko'plab jonzotlarimizdan ularni aniq bir afzallik bilan ustun qo'yganmiz.” Asosiy ehtiyojlarning qondirilishini ta'minlash uchun Islom yana bir darajadagi yordamni joriy etgan, ya'ni birinchi ikki daraja ba'zi kishilarning ehtiyojlarini qoplay olmagan taqdirda. Tabiiy ofatlar, urushlar va og'ir iqtisodiy sharoitlar ko'plab shaxslarni yaqin qarindoshlarining yetarli yordamisiz qoldirishi mumkin, boy va badavlat kishilarning daromadi kamayishi tufayli esa zakot mablag'lari osonlikcha quriб qolishi mumkin. Islom iqtisodiy tizimi taqdim etadigan uchinchi darajadagi yordam jamoat va davlat mulki bo'lib, u 4.2-bo'limda muhokama qilingan.

No human needs should remain unsatisfied. This is a basic principle which Islam honours. This is clearly stated in the Quran in Surah Al-Israa (chapter 17, verse 70). “And indeed We have honored the Children of Adam, and We have carried them on land and sea, and have provided them with At-Tayyibât (lawful good things), and have preferred them above many of those whom We have created with a marked preferment.” In order to guarantee the satisfaction of the basic needs, Islam added one more level of support in case the first two levels fail to cover the needs of some people. Natural disasters, wars, and hard economic conditions can easily leave many individuals without the proper support of their immediate relatives and can easily dry out the funds of Zakah due to revenue depletion of the rich and wealthy. The third level of support provided by the Islamic economic system is the public and state property, which was discussed in section 4.2.

Jamoat mulkining daromadini davlat boshqaradi. Jamoat mulki barcha fuqarolarga, boy va kambag'algа teng darajada tegishli. Shu sababli bu turdagi mulkning daromadi butun aholi uchun umumiy manfaatga xizmat qiladigan loyihalarni moliyalashtirishga sarflanadi. Bunday loyihalarga sog'liqni saqlash, ta'lim, yo'llar, ko'priklar, temir yo'llar, aloqa infratuzilmasi, kommunal xizmatlar va shunga o'xshashlar kiradi. Demak, jamoat mulkidan olinadigan daromad jamiyatning barcha fuqarolari, boy va kambag'al, uchun sog'liqni saqlash va ta'lim sohasidagi asosiy ehtiyojlarni qondirishga hissa qo'shadi.

The revenue of the public property is administered by the state. Public property is equally owned by all citizens, rich and poor alike. Therefore, the proceeds of this type of property are used to finance projects of common interest for all the population. Examples of such project include health, education, roads, bridges, railroads, communication infrastructure, utilities and the like. Hence, the public property revenues contribute towards the satisfaction of health and education basic needs for all citizens of the society, rich and poor alike.

Insonlar asosiy ehtiyojlaridan tashqari, tabiiy ravishda ko'proq narsalarga, shuningdek asosiy ehtiyojlardan yuqori darajadagi yutuqlarga intiladi. Islom insonlarda boylikka va hashamatli hayotga bo'lgan muhabbat hamda intilish paydo bo'lishi mumkinligini tan olgan. Oli Imron surasining 14-oyatida Qur'on shunday deydi: {Odamlarga nafsga yoqimli narsalarga – ayollar, bolalar, to'plangan oltin-kumush xazinalari, belgilangan (chiroyli) otlar, chorva mollari va ekin ekiladigan yerlarga bo'lgan muhabbat chiroyli ko'rsatildi. Bular dunyo hayotining mol-matosidir. Go'zal qaytish joyi esa Allohning huzuridadir.} Rivoyat qilinadi, Payg'ambar Muhammad ﷺ shunday degan: "Alloh o'z bandalariga bergan ne'matlarining izini ko'rishni yaxshi ko'radi." Islom insonlarga yaxshiroq hayot kechirish uchun boyligini oshirishga to'sqinlik qilmagan. Shu maqsadda Islom xususiy mulkchilikni qonuniy deb tan olgan va ruxsat bergan. Shuningdek, shaxsiy boylikni oshirishning turli ruxsat etilgan yo'llarini ham joiz qilgan, ayni paytda foizli kredit va sarmoya, giyohvand moddalar va spirtli ichimliklar savdosi, fohishalik hamda jinsiy savdo kabi boshqa yo'llarni cheklagan.

On top of the basic needs, humans naturally strive for the achievement of more and beyond the basic needs. Islam recognized the fact that people may develop this love and eagerness for more wealth and luxurious life. In Surah Al-Imran (chapter 3, verse 14), the Quran says, “Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), 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.” It is narrated that Prophet Mohammad (PBUH) had said, “Allah likes to see the favors he bestowed upon his servants.” Islam did not restrict the individuals from seeking the expansion of their wealth in order to attain a better life. For this purpose, Islam legalized and permitted the private property ownerships. It also permitted different means of growing private wealth, while restricting some other means such as usury investment, the sale of drugs and alcohol, prostitution, and sex trade.

Islom biror shaxs tomonidan topiladigan boylik miqdoriga hech qanday yuqori chegara belgilamagan. Ba'zi rivoyatlarda Payg'ambar ﷺ aytganlar: agar biror kishida tog' miqdoridagi oltin bo'lsa, bu juda katta boylikka ishora qilingan. Islom qo'ygan yagona cheklovlar boylikni topish yoki o'stirish vositalariga taalluqlidir. Qur'oni Karim savdoni boylikni o'stirish vositasi sifatida aniq ruxsat etgan. Islomdagi boshqa qoidalar savdoning tartiblarini hamda qonuniy va noqonuniy savdo chegaralarini belgilab bergan. Ammo qonuniy savdo doirasida har bir inson boyligini xohlagancha ko'paytirishi mumkin. Rivoyat qilinishicha, Payg'ambar ﷺning sahobasi va uchinchi xalifa Usmon ibn Affon minglab tuyaga yetadigan mollardan iborat karvon savdosini boshqargan.