Shuni ta'kidlash lozimki, Islom davlati tomonidan qo'llaniladigan jazolar jinoyatchilikning oldini olish va uni cheklash jarayonidagi so'nggi chora hisoblanadi. Islom din (hayot tarzi) sifatida keladi, unda barcha tizimlar uyg'unlikda ishlaydi va yaxlit hamda mukammal darajada bir-birini to'ldiruvchi bir butunlikni tashkil etadi.

It must be noted that the punishments administered by the Islamic State are the last resort in the process of curbing and preventing crime. Islam comes as a deen (way of life) where all the systems work in harmony, making an integrated and perfectly complementary whole.

Shunday qilib, Iqtisodiy tizim davlat fuqarolarining barchasi ehtiyojlari yetarli darajada qondirilishini ta'minlaydi, shunda hech kim o'zini boqish uchun jinoyatga murojaat qilishiga ehtiyoj qolmaydi. Shuningdek, Ta'lim tizimi odamlarga har qanday jinoyatni rad etish, ularning barchasi Islomda taqiqlangan, va Allohga (SWT) itoat etishni afzal ko'rish ruhiyatini o'rgatadi. Ijtimoiy tizim esa odamlarda qarama-qarshi jins vakillariga nisbatan hurmat va izzat-nafs ruhiyatini singdiradi, kundalik hayotda erkaklar va ayollar o'rtasidagi ajratish ushbu sohada jinoyatlar ehtimolini kamaytiradi.

Thus, the Economic System will ensure that all the citizens of the State will have their needs adequately fulfilled such that no-one need resort to crime to sustain themselves. As well, the Education System will teach the people the mentality of rejecting any kind of crime, all of which are forbidden in Islam, in favour of obedience to Allah (swt). And the Social System will inculcate within the people the mentality of respect and dignity towards the opposite sex, and the segregation between men and women in their daily life will minimise the possibility of crimes in this area.

Islom davlatida jinoyatning oldini olish uch darajada amalga oshiriladi:

In the Islamic State the prevention of crime works on three levels :

Musulmon islomning aqliy aqidasiga ishonch bilan ega bo'ladi, bu aqida borliqni o'rganish va aql-idrokdan foydalanishga asoslangan. Bu unga islomga bo'lgan e'tiqodi uchun aniq poydevor beradi va uni yagona haqiqiy Xudo, Alloh (SWT) oldida itoatkor bo'lishga undaydi.

The Muslim has conviction in the rational creed of Islam, which is built upon the study of reality and use of the mind. This gives them the definite foundation for their belief in Islam and motivates them to be subservient to the One and Only True God, Allah (swt).

Jinoyat Allohga (SWT) bo‘ysunmaslikdir. Musulmonning jannatga bo‘lgan intilishi va do‘zax azobidan qo‘rqishi uni jinoyat sodir etishdan saqlaydi.

Crime is a disobedience to Allah (swt). The Muslim’s longing for the Paradise and their fear of the punishment of Hellfire will prevent them from committing crime.

Musulmonlarning o‘zaro huquq va burchlaridan biri shuki, ular doimo bir-birining ishlari bilan qiziqadi va g‘amxo‘rlik qiladi. Shunday qilib, har tomondan odamlarni Islom odob-axloqiga amal qilishga doimiy rag‘bat va undov bo‘ladi.

It is one of the mutual rights and duties of the Muslims that they always look out for and take care the affairs of each other. Thus there will be a constant motivation and encouragement from all sides for people to observe the Islamic conduct.

Jamiyat keng miqyosda jinoyatni rad etadi va undan voz kechadi. Jinoyatchilar va aldamchilar qabul qilinmaydi, noqonuniy yo‘l bilan qo‘lga kiritilgan boylik yoki har qanday foyda ham hurmatga sazovor bo‘lmaydi. Jamiyatdagi ustun qadriyatlarning bu bosimi jinoyat sodir etishga moyil bo‘lganlarni bunday qilishdan saqlaydi.

Crime will be shunned and rejected by the society at large. Criminals and cheats will not be accepted, nor will wealth or any perceived benefits gained illicitly be respected. This pressure from the dominant values in the society will prevent those who are tempted to commit crime from doing so.

So‘nggi chora — jinoiy harakatlarning jazo jihatidan oqibatlaridan qo‘rqishdir.

The last resort is the fear of the consequences of the criminal actions in terms of the punishment.

Shu sabablarga ko‘ra, Xilofat tarixida sud tomonidan hadd va boshqa jazolarning ijro etilishi juda kam hollarda zarur bo‘lgan.

It is for these reasons that so few incidences of implementation of hadud and other retributions by the judiciary were necessary in the history of the Khilafah.