Dunyoning yetakchi rahbarlari butun dunyoni qamrab olgan chuqur iqtisodiy inqiroz borligini tan olmoqda, va ko‘plab iqtisodchilar hamda siyosatchilar muammoning asosiy sababi sifatida kapitalizm iqtisodiy tizimining asosiy g‘oyalarini keltirmoqda. 2009-yil iyul oyida Italiyada bo‘lib o‘tgan G8 yetakchilari yig‘ilishida ular “G8 Yetakchilari Deklaratsiyasi: Barqaror kelajak uchun mas’uliyatli yetakchilik”da shunday deb bayon etdilar: “Biz iqtisodiy va moliyaviy inqiroz hamda uning inson va jamiyat uchun oqibatlariga e’tiborimizni qaratishda davom etamiz”. Bu inqiroz Frensis Fukuyamani kapitalizm va demokratiya haqida ogohlantirish qo‘ng‘irog‘ini chalishga undadi. U “Amerika, Inc.ning qulashi” maqolasida shunday yozdi:

Top leaders of the world acknowledge the fact that a deep economic depression is encompassing the entire world and scores of economists and politicians cite the core ideas of the economic system of capitalism as a root cause of the problem. The G8 leaders in their meeting in Italy in July 2009 stated in the G8 Leaders Declaration: Responsible Leadership for a Sustainable Future: “We remain focused on the economic and financial crisis and its human and social consequences” . This crisis prompted scholars like Francis Fukayama to blow the siren on capitalism and democracy. He wrote in his article “The Fall of America, Inc.” :

Wall Street'ning eng nufuzli firmalari bilan birga, kapitalizmning muayyan qarashi ham qulab tushdi. Brendimizga bo'lgan ishonchni qanday tiklaymiz. Amerikaning eng mashhur investitsion banklarining portlab ketishi. Bir kunda bir trillion dollardan ortiq fond bozori boyligining yo'qolishi. 700

Along with some of Wall Street’s most storied firms, a certain vision of capitalism has collapsed. How we restore faith in our brand. The implosion of America’s most storied investment banks. The vanishing of more than a trillion dollars in stock-market wealth in a day. A $700

...lliard dollarlik hisob AQSh soliq to'lovchilari zimmasiga tushmoqda. Wall Street inqirozining ko'lami bundan ulkanroq bo'la olmasdi. Shunga qaramay, amerikaliklar iqtisodiyotning qulab tushishini oldini olish uchun nega bunchalik aqlni hayratga soladigan miqdorlarni to'lashlari kerakligini so'rayotgan bir paytda, kam odam yanada aniq bo'lmagan, lekin ehtimol undan ham katta xarajat haqida gapirmoqda — moliyaviy inqirozning Amerika brendiga yetkazayotgan zarari haqida.

billion tab for U.S. taxpayers. The scale of the Wall Street crackup could scarcely be more gargantuan. Ye t even as Americans ask why they’re having to pay such mind-bending sums to prevent the economy from imploding, few are discussing a more intangible, yet potentially much greater cost to the United States—the damage that the financial meltdown is doing to America’s brand.

Massachusets universitetining iqtisodiyot professori Richard Volf bugungi iqtisodiy inqirozning asosiy sabablarini tahlil qilib, bu inqiroz Amerika uslubidagi kapitalizmning o‘z tuzilmalaridagi chuqur nuqsonlarni aks ettirishini ko‘rsatadi. Professor Volf joriy inqirozni o‘z umri davomida kapitalizm duch kelgan eng katta inqiroz deb e’lon qiladi. U kelgusidagi falokatlarning oldini olish uchun yanada tubdan o‘zgarishlar amalga oshirilishi zarurligini ta’kidlaydi.

University of Massachusetts economics professor Richard Wolff breaks down the root causes of today’s economic crisis, showing how it reflects seismic failures within the structures of American style of capitalism itself . Professor Wolff declares that the current crisis is the greatest crisis of capitalism in his lifetime. He suggests that more fundamental changes need to be made to avoid future catastrophes.

Hozirgi iqtisodiy inqiroz va kapitalizmga qaratilgan ko'plab tanqidlar tizimlar va mafkuralarning zamonaviy tarixida muhim bir tendentsiyani, ya'ni kapitalizmning inqirozga yuz tutishini ko'rsatmoqda.

The current economic crisis and the score of criticisms targeted at capitalism point to one important trend in the contemporary history of systems and ideologies; that is the downfall of capitalism.

Yana bir tendensiya olimlar va siyosatchilarning e'tiborini tortmoqda: bu siyosiy islomning yuksalishi va katta geografik hududda islomiy boshqaruv hamda iqtisod modelini qayta tiklashga intilish bilan bog'liq. Ushbu tendensiyaga eng aniq ishora Noah Feldmanning "The Fall and Rise of the Islamic State" kitobida qilingan. Feldman 1924 yilda barham topgan islomiy davlat hozir qayta tiklanmoqda, deb ta'kidlaydi.

Yet another trend which captures the attention of scholars as well as politicians is the one related to the rise of political Islam and the quest for the reestablishment of an Islamic model of governance and economy in a large geographic span of the world. The most explicit reference to this trend is made by Noah Feldman in his book The Fall and Rise of the Islamic State . Feldman argues that the Islamic state which fell in 1924 is being 4

Bugun qayta tiklangan. U shunday deydi:

reconstructed today. He states:

1924 yilda Islom davlati ham ramziy, ham amaliy ma'noda barham topdi. Biroq bugun Islom davlati yana qaytib kelmoqda... Tendensiya ular tomonida. Marokashdan tortib Indoneziyagacha bo'lgan geografik hududdagi musulmon mamlakatlarida ko'pchilik katta qismi Shariat ularning davlatlari uchun qonun manbai bo'lishi kerakligini aytmoqda. (Feldman, pp. 2)

In both symbolic and practical terms, the Islamic State died in 1924. Ye t today, the Islamic State rides again . . . The trend is with them. In Muslim countries running the geographical span from Morocco to Indonesia, substantial majorities say that the Shari’ah should be the source of law for their states. (Feldman, pp. 2)

Islomning "yuksalayotgan" tendensiyasi haqidagi yana bir qarash Patrik Byukenenning Townhall.com onlayn jurnalida "Vaqti kelgan g'oya" sarlavhasi ostida chop etilgan yaqinda maqolasida keltirilgan. Pat Byukenen yozadi:

Another account of the “rising Islam” trend is depicted in a recent article published by Patrick Buchanan in the Townhall.com online magazine under the title “An Idea Whose Time Has Come”5. Pat Buchanan wrote:

Ammo bugun o‘n millionlab musulmonlar o‘zlarining ildizlariga, sofroq Islomga qaytayotganga o‘xshaydi. Haqiqatan ham, Islom dinining chidamliligi hayratlanarli. Islom Usmonli imperiyasining ikki asrlik mag‘lubiyatlari va xo‘rlanishlaridan, shuningdek, Otaturkning xalifalikni bekor qilishidan omon qoldi. U G‘arb hukmronligining bir necha avlodiga bardosh berdi. Misr, Iroq, Liviya, Efiopiya va Eronning G‘arbparast monarxlaridan ham uzoqroq yashab qoldi.

But today, tens of millions of Muslims appear to be . . . returning to their roots in a more pure Islam. Indeed, the endurance of the Islamic faith is astonishing. Islam survived two centuries of defeats and humiliations of the Ottoman Empire and Ataturk’s abolition of the caliphate. It endured generations of Western rule. It outlasted the pro-Western monarchs in Egypt, Iraq, Libya, Ethiopia and Iran.

Islom kommunizmni osongina qaytardi, 1967-yilda Nosirizmning mag'lubiyatidan omon qoldi va Arafat yoki Saddam millatchiligidan ko'ra chidamliroq bo'lib isbotlandi. Endi u dunyodagi so'nggi super kuch bilan kurashmoqda.

Islam easily fended off communism, survived the rout of Nasserism in 1967 and has proven more enduring than the nationalism of Arafat or Saddam. Now, it is resisting the world’s last superpower.

Kapitalizmning qulashi va Islomning yuksalishi haqidagi nashr etilgan materiallar ikkala masala bo‘yicha ham anchagina ko‘p. Adabiyotda kam uchraydigan holat shuki, ikkala masala bir xil maydonda muhokama qilinadi. Yaqinda Chikago hududida “Kapitalizmning qulashi va Islomning yuksalishi” nomi bilan konferensiya o‘tkazildi. Konferensiya musulmon va musulmon bo‘lmagan jamoalarning turlicha munosabatlariga sabab bo‘ldi. Qizig‘i shundaki, mavzuning har bir jihati alohida muhokama qilinganda, reaktsiya ikkala masala bir vaqtda yoritilgandagiga qaraganda ancha kam keskin bo‘ladi. Ikki mavzuning birgalikda qo‘shilishi ko‘plab bloglar, Twitter xabarlari, saytlar va ommaviy axborot vositalarining sharhlarini keltirib chiqaradi. Aynan shu birlashma ushbu kitobning mavzusi bo‘ladi.

The published material on either of the issues—the fall of capitalism or the rise of Islam—is notably large. What is not common in the literature is to have both issues discussed in the realm of the same platform. Recently, the “fall of capitalism and the rise of Islam” was a title of a conference convened in the Chicago area. The conference generated mixed reactions from both Muslim and non-Muslim communities. It is interesting to note that when each dimension of the subject is discussed separately, the reaction is far less dramatic than when both issues are addressed simultaneously. The combination of both topics provokes scores of Blogs, Twitters, sites, and media commentaries. It is this combination which will be the subject of this book.

Musulmonlar kapitalizmning taqdiri haqidagi siyosiy munozarada ishtirok etishi ham odatda kam uchraydi. Siyosatshunoslik, tarix, ilohiyot va global harakatlar bo‘yicha talabalar kapitalizmning ahvoli haqida sotsialistlar, kommunistlar, akademiklar va "tink-tank" siyosatchilarining hisobotlarini o‘qishga odatlangan. Ammo musulmonlarning bu masalaga Islomiy nuqtai nazardan yondashganini kamdan-kam uchratamiz. Ushbu kitob kapitalizmni musulmon nuqtai nazari va Islom qarashi orqali yoritib beradi.

It is also uncommon for Muslims to be involved in the political discussion on the fate of capitalism. Students of political science, history, theology, and global movements are accustomed to reading the accounts of socialists, communists, academics, and think tank politicians on the plight of capitalism. But rarely we find Muslims addressing this issue from an Islamic perspective. This book will provide an account of capitalism from the perspective of a Muslim and the viewpoint of Islam.

So'nggi kapitalistik iqtisodiy dunyoning inqirozi islomiy iqtisodiy muqobillar yuzasidan bir necha tadqiqotlarni keltirib chiqardi. Ammo bu tadqiqotchilar kapitalizm va sotsializm namoyon etgan tuzilmalardan farqli asosga va tuzilishga ega yaxlit iqtisodiy tizimni izlash o'rniga, xasta iqtisodiyot uchun vaqtinchalik choralar izlashda davom etmoqda. Ushbu nashrning maqsadlaridan biri Islomni iqtisodiy, siyosiy va ijtimoiy tizimni, shuningdek qadriyatlar va axloq tizimini o'z ichiga olgan, barchasi inson qalbini ruhiy boyliк bilan to'ldiruvchi mafkura sifatida yaxlit ko'rinishda taqdim etishdir.

The most recent crisis of the capitalist economic world did provoke several inquiries into the Islamic economic alternatives. But those inquirers continue to be made in search of temporary fixes for an ailing economy instead of looking for a comprehensive economic system with different foundation and structures than those exhibited by capitalism and socialism. One objective of this publication is to present a comprehensive view of Islam as an ideology which comprises economic, political, and social system as well as a system of values and ethics, all coupled with a spiritual filling of the human soul.

Ushbu kitob Samuel Hantingtonning oldindan aytgan "sivilizatsiyalar to'qnashuvi" natijasi emas. Aksincha, u global arenada davom etayotgan tendensiyaning tasviridir; qarang: 1-rasm. Bir tomondan, millatchilik, sotsializm va kapitalizm mafkuralari yo'qolib bormoqda yoki hali ham so'nmoqda. Boshqa tomondan, Islom Shari'ati bilan boshqariladigan Islom davlatining qayta tiklanishi uchun zamin tobora mustahkamlanmoqda.

This book is not an outgrowth of the “clash of civilizations” as prophesied by Samuel Huntington . Rather, it is a depiction of an ongoing trend in the global arena; see figure 1. On one side, the ideologies of nationalism, socialism, and capitalism either have faded or are still fading. On the other side, the grounds for the rebirth of an Islamic state governed by the Shari’ah of Islam continue to strengthen.

Moliyaviy inqiroz kapitalizm dunyosida yangi hodisa emas. So'nggi yuz yil davomida Qo'shma Shtatlar va Yevropa bir necha iqtisodiy tanazzul va hatto depressiyalarni boshdan kechirgan. O'tmishdagi barcha inqiroz va tang vaziyatlardan farqli o'laroq, bu safar moliyaviy inqiroz kapitalizmning ahvoli, ya'ni hozirgi moliyaviy va iqtisodiy tizimning asosiy infratuzilmasi haqida jiddiy tashvish uyg'otdi. 2008 yilda aksiyalar va tovar bozorlari tubsiz chuqurlikka tushganda, kapitalizm jiddiy kasal deb qaraldi. Tarix qanchalik hayratlanarli bo'lmasin, XIX asrning oxirida Islom Usmoniylar davlati dunyoning "kasal odami" deb hisoblangan edi; o'sha paytda esa kapitalizm sog'lom va ajoyib tizim sifatida yuzaga chiqayotgan edi. Bugun, uzoq yuz yillik muvaffaqiyatdan so'ng, kapitalizm dunyoning "kasal odami"ga aylanmoqda; Islom esa endi sog'lom va ajoyib tizim sifatida yuzaga chiqmoqda.

The financial crisis is not a new phenomenon in the world of capitalism. The United States and Europe have gone through several recessions and/ or depressions for the last hundred years. Unlike all crisis and turmoil of the past, this time around, the financial crisis raised serious concern about the plight of capitalism, the backbone infrastructure of the current financial and economic system. When stock and commodity markets hit rock bottom in 2008, capitalism was viewed as seriously sick. As astonishing as history could be, the Islamic Ottoman State was viewed as the sick man of the world in the late nineteenth century; then, capitalism was emerging as the healthy splendid one. Today and after a long century of success, capitalism is becoming the sick man of the world; Islam, now, is emerging as the healthy and splendid one.

Financial Times "Kapitalizmning kelajagi" nomli maqolalar turkumini chop etdi. Iqtisodchilar, siyosatchilar va faylasuflar 2007–2009 yillardagi Buyuk inqirozni tarixiy burilish nuqtasi deb baholadilar va o'zgargan kapitalizm haqida yangi qarashlarni ilgari surdilar. London Financial Times gazetasining bosh iqtisodiy sharhlovchisi Martin Volf "Bu inqiroz bir lahza, lekin u hal qiluvchi lahzami?" nomli maqolasida quyidagi xulosaga keladi:

The Financial Times ran a series of articles titled “The Future of Capitalism.” Economists, politicians, and philosophers saw the Great Recession of 2007-09 as a historic watershed and produced new visions of a changed capitalism. Chief economics commentator at the London Financial Times Martin Wolf makes the following conclusion in his article “This Crisis Is a Moment, but Is It a Defining One?” :

Mening taxminimcha, bu inqiroz ba'zi tendensiyalarni tezlashtirdi, boshqalarini esa barqaror bo'lmasligini ko'rsatdi. U iqtisodiyotning obro'siga putur yetkazdi. Dunyoga achchiq meros qoldiradi. Biroq shunga qaramay, bu tarixiy burilish nuqtasi bo'lmasligi mumkin. Shohlar vafotiga nisbatan aytilgan so'zni parafraz qilsak: "Kapitalizm o'ldi; kapitalizm uzoq umr ko'rsin."

An ko‘pincha iqtisodchilar, siyosatchilar va mutafakkirlar hozirgi moliyaviy inqiroz va iqtisodiy pasayish ortida ochko‘zlik va qo‘rquv kabi xislatlar turganini ta'kidlab kelmoqda. Umumiyroq ko‘rinishda, taniqli mutafakkirlar va siyosatchilar yanada katta miqyosdagi muvaffaqiyatsizliklar ortida axloqiy inqiroz turganini qayd etadilar. Karter ma'muriyatida milliy xavfsizlik bo‘yicha maslahatchi bo‘lgan Zbigniew Brzezinski Amerika Qo‘shma Shtatlari o‘zining jahon yetakchiligini saqlab qolish uchun zarur bo‘lgan axloqiy yo‘nalishni yo‘qotganidan ogohlantiradi. Brzezinskining o‘z so‘zlari bilan aytganda: “Amerikaning axloqiy nufuzi xiralashdi . . . axloqiy e'tiqodlarning yo‘qligi kutilmagan inqirozlardan va yangi qo‘rquvlardan foydalanadigan demagogiya uchun imkoniyat qoldiradi”11.

It has become customary for economists, politicians, and thinkers to claim that traits such as greed and fear were behind the current financial crisis and economic downturn. In a more general case, prominent thinkers and politicians put the moral crisis behind failure at a larger scale. Zbigniew Brzezinski, the former national security advisor in the Carter administration, warns that the United States has lost the moral compass which is necessary for the United States to sustain its world leadership. In Brzezinski’s own words, “The moral standing of America has been tarnished . . . the absence of moral convictions leaves opportunities for demagogy that exploits sudden crises and new fears”11.

Jimmy Carter o‘zining “Bizning xavf ostidagi qadriyatlarimiz: Amerikaning axloqiy inqirozi” kitobida Amerika Qo‘shma Shtatlaridagi chuqurlashib borayotgan axloqiy inqirozga to‘xtaladi12. Uning asosiy mavzusi quyidagi so‘zlarda jamlangan: “Hozir bizning asosiy axloqiy qadriyatlarimiz, ommaviy nutq va siyosiy falsafamizda amalga oshayotgan o‘zgarishlar keng ko‘lamli va chuqurdir.” Ko‘plab iqtisodchilar, siyosatchilar va sharhlovchilar joriy moliyaviy inqiroz va iqtisodiy pasayishni bozordagi axloqiy qadriyatlar va odob-axloq yetishmasligi bilan izohladilar. Barak Obamaning fikricha, “biz ochko‘zlik axloqini kechirdik, hatto uni qabul qildik... biz g‘olib hamma narsani oladigan, hamma narsa ruxsat etilgan muhitni rag‘batlantirdik”13. Respublikachilar partiyasining prezidentlikka nomzodi Jon Makkeyn moliyaviy inqiroz “ochko‘zlik, korrupsiya va ortiqcha narsalar” natijasi ekanini aytdi, “Uoll-strit Amerika iqtisodiyotini qimor o‘yinxonasi kabi qabul qilganida”14. Jorj Bush esa korporativ ochko‘zlik va bozordagi haddan ziyodaliklarni tilga olib, “Uoll-strit mast bo‘lib qoldi”15 deb da’vo qildi. Ralf Neyder joriy Uoll-strit inqirozini oldindan aytganini bildiradi, uning fikricha, bu inqiroz “sof ochko‘zlik” sababli yuzaga kelgan25. Uoll-stritdagi voqealarni mulohaza qilgan CNN muxbiri ta’kidlab, g‘ayrioddiy ochiq bayonot berdi: “Bozorlarni ikki narsa boshqaradi: qo‘rquv va ochko‘zlik.” Finlyandiyadagi Xalqaro iqtisodiy huquq instituti tadqiqotchisi Oskari Yuurikkala “Ochko‘zlik zarar yetkazadi: global moliyaviy inqirozning sabablari” asarini yozdi16. Oskari joriy iqtisodiy inqiroz “ochko‘zlik yomondir” degan xulosani isbotlaydi, deb ta’kidlaydi, chunki ochko‘zlik joriy inqirozning asosiy sabablaridan biridir. Moliya va biznes tarixi bo‘yicha mutaxassis muallif Jon Stil Gordon, “Boylik imperiyasi: Amerika iqtisodiy qudratining epik tarixi” kitobining muallifi, joriy moliyaviy inqirozning asosiy omillari sifatida ochko‘zlik, ahmoqlik va aldanishni ko‘rsatadi17.

Qanday qilib Islom kapitalizmga muqobil bo‘la oladi? Islom qanday sifatda tekshirilmoqda? Islom xuddi nasroniylik va yahudiylik kabi shunchaki boshqa bir din emasmi? Agar Islom o‘tgan to‘rt yuz yil davomida biz bilan birga bo‘lgan bo‘lsa, qanday "yuksalish" haqida gapiramiz? Bu va boshqa ko‘plab savollar kitobning 2-qismida yoritiladi. Lekin shundan oldin, moliyaviy inqiroz butun dunyoni qamrab ola boshlaganidan beri Islom qanday qilib bevosita bu masalaga tortilib, unga aralashtirilganini ko‘rib chiqaylik. Juda ko‘p hisobotlarda, muhokamalarda va forumlarda joriy inqirozda islomiy moliya amaliyotlari eng barqaror va unga chidamli deb ko‘rsatilgan.

How could Islam be an alternative to capitalism? In what capacity is Islam being investigated? Isn’t Islam just another religion like Christianity and Judaism? What type of “rise” are we talking about if Islam has been with us for the past fourteen hundred years? These and many more questions will be addressed in this book in part 2. But before we do so, let’s see how Islam has been directly tagged and brought into the picture since the financial crisis began to sweep the world over. In so many reports, discussions, and forums, the Islamic financial practices have been cited as the most stable and immune in the current crisis.

Ehtimol, bu borada eng dolzarb asar Charlz Tripp Islam and the Moral Economy: The Challenge of Capitalism asaridir, chunki u Islomni kapitalizm bilan to‘g‘ridan-to‘g‘ri qarama-qarshi qo‘yadi26. Uning fikricha, so‘nggi bir necha o‘n yillikda kapitalizm musulmonlarning xulq-atvoriga katta ta’sir ko‘rsatgan. Bugun esa tendensiya teskari yo‘nalishda: Islom kapitalizm dunyosidagi amaliyotlarni o‘zgartirishga intilmoqda. Islomning ichki xususiyatlari nima uchun va qanday qilib u kapitalizmga qarshi tura olishini aniqlash uchun o‘rganiladi.

Perhaps the work of Charles Tripp Islam and the Moral Economy: The Challenge of Capitalism is the most relevant in this respect, since he places Islam in a direct contrast with capitalism26. His argument is that capitalism has greatly influenced the Muslims’ behavior in the past few decades. Today, the trend is in the opposite direction. Islam is sought to modify practices in the world of capitalism. The intrinsic properties of Islam will be explored to see why and how Islam can contrast capitalism.

2008-yil 24-dekabrda New York Times nashrida chop etilgan maqolada James Joyner xabar berishicha, global moliyaviy inqiroz islomiy banklar uchun gullab-yashnash davri bo'ldi, chunki ular ipoteka kreditlari inqirozining zarbasidan ko'p jihatdan qochib qolgan, Qur'onda belgilangan qat'iy tamoyillarga amal qilgan. Fransiyaning moliya vaziri Kristin Lagard Parijni islomiy moliya sohasida yirik bozorga aylantirish uchun tartibga solish va huquqiy vositalarga o'zgartirishlar kiritishga va'da berdi; u shunday dedi: "Global rahbarlar shaffoflik, mas'uliyat va mo'tadillikka asoslangan xalqaro moliya tizimining yangi tamoyillarini belgilashga harakat qilar ekan, G'arb moliyachilari islom dunyosidan bir-ikki narsani o'rganishlari mumkin"27. AQShning moliya vazirining o'rinbosari Robert M. Kimmit Saudiya Arabistonining Jidda shahriga tashrifi davomida, uning agentligidagi mutaxassislar islomiy bank ishining xususiyatlarini o'rganib kelayotgani haqida aytgani keltirilgan28. Islom muammo emas, balki yechim sifatida ko'rilmoqda. Bahraynda joylashgan Unicorn Investment Bank rahbari Majed al-Refaie bu o'zgarishning sababini shunday tushuntiradi: "Islomiy bankning go'zalligi va uning hozirgi bozor o'rnini bosishi mumkinligining sababi shundaki, siz faqat o'zingizga tegishli narsani va'da qilasiz"28. Islomning yuksalishi hodisasini izohlash uchun bu juda sodda tushuntirish bo'lsa-da, u yangi tendensiya yo'nalishini ko'rsatadi.