14.2 Foiz (Ribo) - Islomning iqtisodiy tizimi | Quran Course

14.2 Foiz (Ribo) - Islomning iqtisodiy tizimi | Quran Course

Haqiqatda foiz (ribo) shundan iboratki, sudxo oladigan foiz odamlarning mehnatidan foydalanishdir, u hech qanday mehnat sarflamasdan olinadigan mukofotdir. Foiz olinadigan pul kafolatlangan daromadli bo‘lib, hech qanday zararga uchramaydi — bu esa umumiy qoida bilan zid keladi: “Zarar foyda bilan birga bo‘ladi.” Shuning uchun mulkni sherikchilik, mudoraba va hosildorlik (muzora‘a) asosida, ularning shartlari doirasida sarmoya qilish joiz hisoblanadi, chunki bunda jamiyat manfaatdor bo‘ladi, boshqalarning mehnati ekspluatatsiya qilinmaydi, aksincha, bu odamlarga o‘z mehnatlaridan foydalanish imkonini beradigan vositadir. Bunday sarmoya foyda bo‘lgani kabi zararga ham duch kelishi mumkin, bu esa foizdan farq qiladi. Foizni taqiqlash esa matn bilan — nassga asosan — amalga oshirilgan bo‘lib, uning sababi sharhlanmagan. Payg‘ambar ﷺ hadislari esa foiz (ziyoda yoki kamaytirish) taqiqlangan mahsulotlarni bayon qilib bergan. Shunday bo‘lsa-da, ba’zilar fikr qilishi mumkinki, mulkka egalik qilgan kishi uni o‘zi uchun saqlab qoladi va muhtojlarning ehtiyojini qondirish uchun ularga qarz berishga yetarlicha saxiy bo‘lmasligi mumkin. Bunday ehtiyoj muhtoj kishini qiynaydi, shuning uchun uni qondirish yo‘li bo‘lishi kerak. Bundan tashqari, bugungi kunda ehtiyojlar ko‘p va xilma-xil bo‘lib qoldi, foiz esa savdo, qishloq xo‘jaligi va sanoatning asosiga aylandi. Shu sababli foiz bilan ish ko‘radigan banklar tashkil etildi, va ehtiyojlarni qondirish uchun ulardan boshqa yo‘l yo‘q, xuddi sudxo‘rlardan boshqa yo‘l yo‘q bo‘lganidek.

The true reality of usury is that the interest which the usurer takes is an exploitation of the effort of the people, and it is a recompense without spending any effort; and because the money on which usury is taken is of secured interest, not subject to any loss, is a matter which disagrees with the general rule which states: ‘Loss goes with the gain.’ Therefore, investing the property by partnership, Mudharaba and sharecropping within their conditions is allowed as the community benefits from them and the effort of other people is not exploited, but they are rather a means which enables them to benefit from their own effort, and this investment is subject to loss as it is subject to profit, a matter which is different than usury. However, prohibiting the usury was by the text, which was not reasoned, and the Ahadith of the Messenger of Allah (pbuh) explained the commodities in which usury (increase or decrease) is prohibited. Anyhow, it may occur to the mind that the person who possesses a property will keep it for himself, and He may not be generous enough to lend it to the needy in order to meet their needs. Such need will press on the needy person, so there should be a means to meet such need. Moreover, the needs, nowadays, have become numerous and varied, and usury became the foundation of trading, agriculture and industry. Therefore, banks were established to deal with usury, and there is no way other than them as there is no way other than usurers to meet the needs.

Hozirgi iqtisodiy tizim butunlay o‘zgartirilishi kerak va uning o‘rniga Islom iqtisodiy tizimi tub va to‘liq holda joriy etilishi lozim. Agar bu tizim bekor qilinib, Islom tizimi qo‘llanilsa, Islom qo‘llanadigan jamiyatda foizli qarz zarur bo‘lib ko‘rinmaydi, chunki qarz olishga muhtoj kishi buni yashash yoki dehqonchilik uchun qiladi. Birinchi ehtiyojni Islom har bir fuqaroning rizqini ta’minlash orqali qondiradi. Ikkinchi ehtiyojni esa Islom muhtojlarga foizsiz qarz berish orqali qondiradi. Ibn Hibbon Ibn Mas’uddan rivoyat qilgan: u aytdi: Allloh Elchisi ﷺ aytdilar: “Qaysi bir musulmon boshqa musulmonga ikki marta qarz bersa, bu xuddi bir marta sadaqa qilgandek hisoblanadi.” Muhtojlarga qarz berish mustahabdir, qarz olish esa makruh emas, balki mustahabdir, chunki Allloh Elchisi ﷺ ham qarz olganlar. Qarz mavjud bo‘lib, u qarz oluvchi va qarz beruvchi uchun mustahab ekan, demak, foizli qarz iqtisodiy hayotga eng og‘ir zararlardan biri ekanligi ayon bo‘ladi. Shuningdek, ravshan bo‘ladiki, foizni yo‘q qilish va uni jamiyatdan qonunchilik hamda Islom tizimiga muvofiq ko‘rsatmalar orqali qat’iy to‘siqlar bilan ajratish zarur.

The current economic system has to be changed completely and to be replaced, radically and completely, by the Islamic system of economics. If this system was removed and the Islamic system was applied, then it will appear to the people that in the society in which Islam is applied, usury does not appear to be necessary, because the one who needs to borrow, needs that for either living or farming. In regard to the first need, Islam meets it by securing the livelihood for every citizen. As for the second need, Islam meets that by lending to the needy without usury. Ibn Hibban narrated from Ibn Mas’oud that He said that the Messenger of Allah (pbuh) said: “Any Muslim who lends (to) another Muslim twice, surely it would be counted as one charity.” Lending to the needy is recommended and borrowing is not disliked, it is rather recommended because the Messenger of Allah (pbuh) used to borrow. And since borrowing exists, and it is recommended for the borrower and the lender, then it became apparent that usury is one of the most severe harms to economic life. It rather became obvious that it is necessary to eliminate usury and to establish thick barriers between it and the society by legislation and direction in accordance with the system of Islam.

Agar foiz (sudxo'rlik) yo'q qilinganida, bugungi kunda mavjud bo'lgan banklarga ehtiyoj qolmas edi. Bayt ul-Mol (xazina fondi) mol-mulkdan foydalanish imkoniyatini aniqlagandan so'ng, foizsiz mol-mulk beruvchi yagona kreditor bo'lib qoladi. ‘Umar ibn al-Xattob Iroqdagi dehqonlarga yerlaridan foydalanishlari uchun Bayt ul-Moldan mol-mulk bergan’. Shar'iy hukm shuni bildiradiki, dehqonlarga ekinlar yig'ib olinguniga qadar yerlaridan foydalanishga yordam beradigan mol-mulk Bayt ul-Moldan beriladi. Imom Abu Yusuf shunday degan: ‘Muhtojga yerida ishlashi uchun kerak bo'lgan mol-mulk Bayt ul-Moldan qarz sifatida beriladi.’ Bayt ul-Mol dehqonchilik uchun dehqonlarga qarz bergani kabi, o'z mehnati bilan shug'ullanuvchi hunarmandlarga yoki o'zini boqish uchun kerak bo'lgan narsalarga ham qarz beradi. ‘Umar dehqonlarga, ular o'z rizqlarini topishga muhtoj bo'lgani uchun berdi; shuning uchun boy dehqonlarga ishlab chiqarishlarini oshirish uchun Bayt ul-Moldan hech narsa berilmas edi. Dehqonlarga o'xshash, o'z rizqini topishga muhtoj bo'lgan boshqa shunga o'xshash kishilar ham ta'minlanadi. Allohning Elchisi ﷺ bir kishiga, ovqat topish uchun o'tin kesishga arg'amchi va bolta bergan. Biroq foizdan saqlanish Islom jamiyatining mavjudligiga, Islom davlatining mavjudligiga yoki mol-mulkni qarzga beruvchining mavjudligiga bog'liq emas; balki foiz haromdir va Islom davlati bor yoki yo'qligidan, Islom jamiyati bor yoki yo'qligidan, mol-mulk qarzga beruvchilar bor yoki yo'qligidan qat'i nazar, undan saqlanish shart.

If usury was eliminated then there would be no need for the banks, which exist today. The Bait ul-Mal (treasury fund) will remain the only lender of property without interest after ascertaining the possibility of benefiting from the property. ’Umar ibn al Khattab gave the farmers in Iraq properties from the Bait ul-Mal to (help them) use their land’. The divine law (Hukm Shar’i) states that the farmers are given from the Bait ul- Mal properties which help them to use their land, until the crops are collected. Imam Abu Yusuf said: ‘The needy is given a property as a loan from the Bait ul-Mal which He needs in order to work in his land.’ As the Bait ul-Mal lends to farmers for agriculture, it lends to others like the craftsmen who carry out individual work or things they may need to maintain themselves. ’Umar gave to the farmers because they were in need to meet their own livelihood; so the rich farmers would not be given anything from the Bait ul-Mal to increase their production. By analogy with farmers, any other people similar to them in need for meeting their own livelihood are provided for. The Messenger of Allah (pbuh) gave a man a rope and an axe to cut wood for gaining his food. However, avoiding usury is not subject to the existence of the Islamic society, or the existence of the Islamic State, or the existence of the one who lends the property, rather usury is Haram and it must be avoided whether there is an Islamic State or not, and whether there is an Islamic society or not, or there are those who lend property or not.