Iqtisodiy siyosat — inson ishlarini boshqarishga oid qonunlarning maqsadidir. Islomdagi iqtisodiy siyosat har bir shaxsning barcha asosiy ehtiyojlarini to‘liq qondirishni ta’minlash va u o‘zi yashayotgan, muayyan turmush tarziga ega bo‘lgan jamiyatdagi shaxs sifatida, hashamatli ehtiyojlarini imkon qadar qondirishiga sharoit yaratishdir. Shuning uchun Islom har bir shaxsga mamlakatda yashayotgan shaxslar yig‘indisi sifatida emas, balki alohida o‘zi sifatida qaraydi. U avvalo inson sifatida ko‘riladi, uning barcha asosiy ehtiyojlari to‘liq qondirilishi kerak, so‘ngra u muayyan shaxs sifatida ko‘rib chiqiladi va hashamatli ehtiyojlarini imkon qadar qondirishi uchun sharoit yaratiladi. Shu bilan birga, Islom uni ma’lum munosabatlar bilan boshqalar bilan bog‘langan, muayyan tartibda va muayyan yo‘sinda yuritiladigan shaxs sifatida ham e’tiborga oladi. Islomdagi iqtisodiy siyosatning maqsadi faqat mamlakatda turmush darajasini ko‘tarish emas, balki har bir shaxsning hayot huquqlarini to‘liq ta’minlashga e’tibor bermasdan turib, shunday qilishdir. Shuningdek, bu jamiyatda faqat ehtiyoj qondirish vositalarini taqdim etish va har bir shaxsning yashash huquqini ta’minlamasdan, odamlarni bu vositalardan imkon qadar ko‘proq olishga erkin qo‘yish ham emas. Aksincha, u har bir insonning asosiy muammolarini inson sifatida, ma’lum munosabatlar asosida yashovchi shaxs sifatida hal qiladi, so‘ngra uning turmush darajasini ko‘tarishi va muayyan turmush tarzi doirasida o‘ziga farovonlik yaratishi uchun sharoit yaratadi. Shu jihatdan u boshqa barcha iqtisodiy siyosatlardan farq qiladi.

The economic policy is the objective of the laws which deal with the management of human affairs. The economic policy in Islam is to secure the satisfaction of all basic needs for every individual completely, and to enable Him to satisfy his luxuries as much as He can, as a person living in a particular society, which has a certain way of life. So Islam looks at every individual by himself rather than the total of individuals who live in the country. It looks at Him as a human being first, who needs to satisfy all of his basic needs completely, then it looks to Him in his capacity as a particular individual, to enable Him to satisfy his luxuries as much as possible. Islam looks to Him at the same time, considering Him a person linked with others by certain relationships run in a certain way, according to a particular fashion. The purpose of the economic policy in Islam is not to only raise the standard of living in the country without looking to secure the rights of life for every individual completely. Nor is it just to provide the means of satisfaction in the society, leaving people free to take from such means as much as they can, without securing the right of livelihood for each individual. Rather, it addresses the basic problems of everyone as a human being, who lives according to particular relationships, then enabling Him to raise his standard of living and achieve comfort for himself, according to a particular fashion of life. As such it is different from all other economic policies.

Islom insonga iqtisodiy qoidalarni belgilar ekan, qonunchilikni shaxsga bog'laydi: yashash huquqini ta'minlash va hayotdagi qulayliklarni qo'lga kiritish imkonini beradi, shu bilan birga jamiyatning o'ziga xos hayot tarzi borligini tasdiqlaydi. Shunday ekan, u jamiyat qanday bo'lishi kerakligini ham hisobga oladi, bir vaqtning o'zida yashash vositalarini ta'minlashga va qanoatlantiruvchi qulayliklarga erishishga intiladi. Islom jamiyat qanday bo'lishi kerakligi haqidagi qarashini yashash vositalari va farovonlik haqidagi qarashining asosi qilib oladi. Shu sababli, ilohiy hukmlar (Ahkomi Shari'a) Islom davlatining har bir fuqarosi uchun asosiy ehtiyojlarning – oziq-ovqat, kiyim-kechak va turar joyning – to'liq qondirilishini ta'minlaganini ko'rish mumkin. Buni har bir qobiliyatli shaxsni o'zi va o'z qaramog'idagilar uchun asosiy ehtiyojlarni qondirish maqsadida ishlashga majbur qilish orqali amalga oshiradi. Islom farzandlar yoki merosxo'rlarni, agar ota-onalar ishlay olmasa, ularni boqishga majbur qiladi; agar ularni boqadigan hech kim bo'lmasa, bu vazifani Baytul-mol (davlat xazinasi) zimmasiga yuklaydi. Shunday qilib, Islom shaxsdan o'zi va qaramog'idagilar uchun asosiy ehtiyojlarni, ya'ni yetarli oziq-ovqat, kiyim-kechak va turar joyni ta'minlashni talab qiladi. Shundan so'ng Islom shaxsni hayotdagi qulayliklarni imkoni boricha ko'proq qo'lga kiritishga undaydi.

While putting the economic rules for the human being, Islam relates the legislation to the individual to secure the right of livelihood and to secure the luxuries, while it verifies that the society has a special way of life. So, it takes into consideration what the society should be, at the same time it seeks to secure livelihood and to enable satisfying luxuries. It makes its view towards what the society ought to be as a basis for its view towards the livelihood and prosperity. Therefore, one will find that the divine rules (Ahkam Shari’ah) have secured the satisfaction of all of the basic needs (food, clothing and housing) completely, for every citizen of the Islamic State. This is achieved by obliging each capable person to work, so as to achieve the basic needs for himself and his dependants. Islam obliges the children or the heirs to support the parents if they are not able to work, or obliges the State Treasury (Bait ul-Mal) to do so, if there is nobody to support them. As such, Islam requires that the individual secures for himself and his dependants the satisfaction of the basic needs i.e. adequate foodstuffs, clothing and housing. Islam then encourages the individual to secure the luxuries of life as much as He can.

Islom, shuningdek, hukumatning soliq solish orqali mol-mulkni olishiga yo‘l qo‘ymaydi, faqat butun musulmonlar zimmasida majburiy bo‘lgan hollar bundan mustasno, masalan, ocharchilik yoki jihod uchun g‘amxo‘rlik qilish. Soliq faqat har bir shaxs o‘zining asosiy ehtiyojlari va hashamatli narsalarini qondirish uchun odatda sarflaydigan miqdordan ortiq boylikdan olinadi. Shu tarzda u har bir kishining yashash huquqini ta’minlaydi va hashamatli narsalarni ta’minlashga ko‘maklashadi. Shu bilan birga, Islom shaxs o‘z asosiy ehtiyojlari va hashamatli narsalarini qondirish uchun daromad topishi mumkin bo‘lgan chegaralarni belgilaydi hamda uning boshqalar bilan munosabatlarini ma’lum bir tartibga soladi. Shunday qilib, Islom musulmonlar tomonidan sharobni ishlab chiqarish va iste’mol qilishni taqiqlaydi va uni iqtisodiy mahsulot deb hisoblamaydi. Islom Islom fuqaroligiga ega bo‘lgan har bir kishi uchun riboni (sudxo‘rlik, foiz va boshqalar) olishni va uni muomalalarda qo‘llashni taqiqlaydi. U riboni musulmonlar uchun ham, nomusulmonlar uchun ham iqtisodiy tovar deb hisoblamaydi. Shunday qilib, Islom mol-mulkdan foydalanishda jamiyat qanday bo‘lishi kerakligini iqtisodiy tovardan foydalanishning asosiy negizi deb biladi.

Islam also prevents the government from taking property through the imposition of taxes, except in cases where it is obligatory upon all Muslims to care for e.g. famine or Jihad. Tax then is taken only on the wealth which exceeds that which each individual normally uses to satisfy his basic needs and luxuries. In this way, it achieves the right of livelihood for everyone individually, and facilitates the securing of the luxuries. At the same time, Islam sets certain limits within which the individual can earn in order to satisfy his basic needs and luxuries, and organises his relationships with others according to a particular fashion. So Islam prohibits the production and consumption of wine by Muslims, and it does not consider it an economic material. Islam prohibits the taking of riba (usury, interest, etc.) and its usage in transactions for everyone who holds Islamic citizenship. It does not consider Riba as an economic commodity, whether for Muslims or non-Muslims. So Islam considers what the society ought to be when utilising any property as a fundamental basis for utilising the economic commodity.

Islom insonni insonlikdan, insonni esa muayyan shaxs bo'lishidan ajratmagan. Bundan tashqari, Islom jamiyat qanday bo'lishi kerakligi masalasini har bir shaxsning asosiy ehtiyojlarini qondirish va uning hashamatli ehtiyojlarini qondirishga imkon yaratish masalasidan ajratib qaramaydi. Aksincha, Islom ehtiyojlarni qondirishni va jamiyat qanday bo'lishi kerakligini bir-biridan ajralmas ikki masala qilib qo'yadi, lekin jamiyat qanday bo'lishi kerakligini ehtiyojlarni qondirish uchun asos qilib belgilaydi. Barcha asosiy ehtiyojlarni to'liq qondirish va hashamatli ehtiyojlarni qondirishga imkon berish uchun iqtisodiy tovar odamlarga mavjud bo'lishi kerak, va u ularni topishga intilmasa, mavjud bo'lmaydi. Shuning uchun Islom odamlarni mehnat qilishga, rizqni izlashga va harakat qilishga da'vat etadi. Va rizqni topish uchun harakat qilishni majburiy qildi. Alloh (SWT) shunday deydi:

Islam did not detach the individual from being human, nor the human being from being a particular individual. Furthermore, Islam does not consider what the society ought to be separate from the issue of securing the satisfaction of the basic needs for every individual, and enabling Him to satisfy his luxuries. Rather, Islam makes the satisfaction of the needs and what the society ought to be, as two inseparable matters from each other, but by making what the society ought to be as a basis for satisfying the needs. For the sake of satisfying all the basic needs completely, and to enable satisfaction of the luxuries, the economic commodity should be available to people, and it will not be available to them unless they strive to earn it. Therefore, Islam urges people to earn, seek the provision and strive. And it made striving to earn the provision compulsory. Allah (swt) said:

“Bas, erda yurib, Uning rizqidan yenglar”. [Mulk: 15] Biroq bu Islom mol-dunyo ishlab chiqarishga aralashgan, yoki ishlab chiqarishni oshirishga oid texnik masalalarni ko‘rsatgan degani emas, chunki bu ishlab chiqarish bilan bog‘liq emas. Balki u faqat mol-mulk topish uchun mehnat qilishga undaydi. Mol-mulk topishga undovchi ko‘plab hadislar keldi. Bir hadisda Payg‘ambar ﷺ Sa’d ibn Muoz (ra) bilan qo‘l berib ko‘rishdilar va uning qo‘llarining qo‘pol ekanini sezdilar. Payg‘ambar ﷺ bu haqda so‘raganlarida, Sa’d dedi: “Oilamni boqish uchun belkurak bilan qaziyman.” Payg‘ambar ﷺ Sa’dning qo‘llarini o‘pdilar va dedilar: “Bu Alloh sevadigan ikki qo‘ldir.” Payg‘ambar ﷺ yana dedilar: “Hech kim o‘z qo‘lining mehnati bilan topgan taomdan yaxshiroq taom yemagan.” Rivoyat qilinishicha, Umar ibn Xattob (ra) Qur’on qiroatchisi deb tanilgan ba’zi odamlar oldidan o‘tib qoldi. U ularni boshlarini egib o‘tirganini ko‘rdi va ular kimligini so‘radi. Unga: “Ular Allohga tavakkul qiluvchilardir (Al-Mutavakkiluun)”, deb aytildi. Umar javob berdi: “Yo‘q, ular odamlarning mol-mulkini yeb yuruvchi yeyuvchilardir. Haqiqatan Allohga tavakkul qiluvchilarni tasvirlab berishimni xohlaysizlarmi?” Unga ijobiy javob berildi, shundan so‘ng u dedi: “U — yerga urug‘ sochib, so‘ng Rabbi, Qudratli, Ulug‘ Zot (‘Azza va jalla)ga tavakkul qiluvchi kishidir.” Shunday qilib, oyatlar va hadislar rizq izlashga, mol-mulk topish uchun mehnat qilishga undagani kabi, mol-mulkdan bahramand bo‘lishga va yaxshi narsalarni yeyishga ham undashini ko‘ramiz. Alloh (swt) aytdi:

“So walk in the paths of the earth and eat of His sustenance which He provides.” [Al-Mulk: 15] However, this does not mean that Islam interfered in the production of wealth, or that it demonstrated the technical matters related to increasing production, or the amount of production, because it has nothing to do with production. Rather it only encourages on working for the earning of property. Many Ahadith came to encourage the earning of property. In one Hadith, the Prophet (pbuh) Muhammad (pbuh) shook the hand of Sa’ad ibn Muadh (ra) and found his hands to be rough.When the Prophet (pbuh) (pbuh) asked about it, Sa’ad said: “I dig with the shovel to maintain my family.” The Prophet (pbuh) (pbuh) kissed Sa’ad’s hands and said: “(They are) two hands which Allah loves.” The Prophet (pbuh) (pbuh) said: “Nobody would ever eat food that is better than to eat of his own hand’s work.” It was also narrated that Umar b. Al-Khattab (RA) passed by some people, who were known as readers of the Qur’an. He saw them sitting and bending their heads, and asked who they were. He was told: “They are those who depend (Al-Mutawwakiloon) upon Allah (pbuh).” Umar replied: “No, they are the eaters who eat the people’s properties. Do you want me to describe those who really depend upon Allah (Al-Mutawwakiloon)?” He was answered in the affirmative, and then He said: “He is the person who throws the seeds in the earth and then depends on his Lord The Almighty, The Exalted (‘Azza wa jalla).” Thus we find that the verses and the Ahadith encourage striving to seek provision, and working to earn property, just as they encourage the enjoyment of the property and eating of the good things. Allah (swt) said:

“Ayting: Allohning bandalari uchun ato etgan go‘zal ne’matlarni, va pok, halol narsalarni kim harom qildi?” [A’rof: 32] Va: “Allohning o‘z fazlidan bergan ne’matlariga bxillik qilayotganlar, bu bxillik ularga yaxshi, deb o‘ylamasinlar. Aksincha, bu ular uchun yomondir. Ular bxillik qilib to‘plagan narsalari Qiyamat kuni ularning bo‘ynida bo‘yinbog‘ bo‘lib osiladi. Osmonlar va yerning merosi Allohnikidir, Alloh esa qilayotgan ishlaringizdan xabardordir.” [Oli Imron: 180] Va:

“Say: who has forbidden the beautiful gifts of Allah, which He has provided for His servants, and the things, clean and pure, (that He has provided)?” [Al-A’raf: 32] And: “And let not those who are niggardly, who withhold the gifts which Allah has given them from His Grace, think that it is good for them. Rather it is worse for them. That which they hoard will be their collar on the Day of Resurrection. To Allah belongs the heritage of the heavens and the earth, and Allah is informed of what you do.” [Al-Imran: 180] And:

“Ey iymon keltirganlar! Tanlab olgan yaxshi narsalaringizdan va sizlar uchun yerdan chiqarib bergan narsalarimizdan infoq qilinglar.” [Al-Baqara: 267] Va:

“O you who believe! Spend of the good things which you have earned, and of that which We bring forth from the earth for you.” [Al-Baqarah: 267] And:

"Ey iymon keltirganlar! Alloh sizlar uchun halol qilgan yaxshi narsalarni harom qilmanglar." [Al-Moida: 87] Va:

“O you who believe! Do not prohibit the good things which Allah made halal for you.” [Al-Ma’idah: 87] And:

“Va Alloh sizga rizq qilib bergan narsalardan halol va yaxshi bo‘lganini yeng.” [Al-Moida: 88] Bu oyat va shunga o‘xshash oyatlar iqtisodga oid shar’iy hukmlar mol-mulk orttirishga va yaxshi narsalardan bahramand bo‘lishga qaratilganini aniq ko‘rsatadi. Shuning uchun Islom har bir kishiga mehnat qilib topishni vojib qildi va topgan molidan foydalanishni buyurdi, shunda mamlakatda iqtisodiy o‘sishga erishiladi, har bir insonning asosiy ehtiyojlari qondiriladi va uning hashamatli ehtiyojlarini qondirishga imkon yaratiladi.

“And eat of that which Allah provided for you, halal and good.” [Al-Ma’idah: 88] These verses, and the like, denote clearly that the divine rules (Ahkam Shari’ah) related to the economy, aim at acquiring property and enjoying good things. So Islam obliged individuals to earn, and ordered them to enjoy wealth that they earned, so as to achieve economic growth in the country, to satisfy the basic needs of every person, and to enable the satisfaction of his luxuries.

Mulkni egallash jarayonini osonlashtirish maqsadida shuni ko‘ramizki, Islom mol-mulkni egallash tartibiga oid qoidalarni hech qanday murakkabliklarsiz belgilab qo‘ygan. Shu sababli u mulkka egalik qilish tartibini juda osonlashtirgan. Shunday qilib, Islom mulkka egalik qilishning qonuniy yo‘llarini belgilab bergan, mulk egaligi almashinadigan shartnomalarni ham belgilab bergan va insonni daromad topish uslublari va vositalarini rivojlantirishda erkin qoldirgan. Shuningdek, u boylik ishlab chiqarishiga aralashmagan.

In order to facilitate the acquisition of property, we find that Islam puts the rules related to the manner of possessing wealth without any complications. So it made the manner of possessing property very easy. Thus Islam defined the legal means of ownership, and it defined the contracts through which property ownership is exchanged, and left man free to develop the styles and means by which He earns, and it did not interfere in the production of the wealth.

Islom mulkiyat va shartnomalarning qonuniy usullarini umumiy yo'riqnomalar doirasida belgilaydi, bu yo'riqnomalar huquqiy tamoyillar va qoidalarni o'z ichiga oladi; ko'plab masalalar shu tamoyil va qoidalarga kiradi, va ko'plab qoidalar ularga qiyos (qiyos) yo'li bilan solishtiriladi.

Islam defines the legal means of ownership and contracts in general guidelines that include legal principles, and rules, under which numerous issues belong and against which numerous rules are measured by analogy (Qiyas).

Shunday qilib, u mehnatni majburiy qildi, uning batafsil qoidalarini belgiladi va insonni duradgor, ishlab chiqaruvchi, texnik, savdogar va boshqa kasblar bilan shug'ullanishga qoldirdi. Sovg'a shunday qonunlashtirilganki, unga xayriya mulkka egalik qilish vositasi sifatida o'xshashlik orqali qiyoslanishi mumkin. Ijara (vakillik, Vakala) shunday qonunlashtirilganki, u haq olishga loyiqlik jihatidan o'xshashlik orqali unga qiyoslanishi mumkin. Shunday qilib, mulkka egalik qilish vositalari va shartnomalar Shariat tomonidan umumiy asoslarda batafsil belgilangan va har qanday zamonaviy voqealarni qamrab oladigan tarzda o'rnatilganligini ko'ramiz; shunga qaramay, ular yangi turdagi bitimlarga ruxsat bermaydi. Odamlar Shariat tomonidan belgilangan bitimlar bilan cheklanishi shart bo'lib, ular qanchalik ko'p bo'lmasin, yangi voqealarga nisbatan qo'llaniladi.

Thus it obliged work, put its detailed rules, and left the person to work as a carpenter, manufacturer, technician, trader, etc. The gift is legislated in such a way that donation can be compared to it by analogy in terms of being a means of ownership. Employment was legislated in such a way that representation (Wakala) can be compared to it by analogy in terms of being entitled to compensation. Thus we find that the means of ownership and the contracts are detailed by Shari’ah in general outlines and set in such a way as to include any contemporary incidents; yet they do not allow for any new type of transactions. It is obligatory that people restrict themselves to the transactions that are defined by the Shari’ah, which apply to new incidents however numerous.

Shunday qilib, musulmon mol-mulk topishda izchil ravishda oldinga boradi va halol yo‘l bilan topishiga to‘sqinlik qiladigan to‘siqlarga duch kelmaydi. Shu tariqa har bir inson uchun asosiy ehtiyojlarning qondirilishi mumkin bo‘ladi. Islom faqat shaxsni mehnat qilib topishga da’vat etibgina qolmay, davlat xazinasi (Bayt ul-mol)dan barcha fuqarolarni ta’minlashni ham talab qiladi. Shuning uchun aqliy yoki jismoniy nogiron kishilarni qo‘llab-quvvatlashni davlatning mas’uliyatiga yukladi va millat (Ummat)ning asosiy ehtiyojlarini ta’minlashni uning vazifalaridan biri qilib qo‘ydi, chunki davlat Ummat ishlariga g‘amxo‘rlik qilishga majburdir.

As such, the Muslim proceeds steadily in earning property, without being faced with obstacles, which prevent Him from earning through Halal means. Thus, the satisfaction of all basic needs is possible for every person. Islam not only urges the individual to earn, it also requires the State Treasury (Bait ul-Mal) to be responsible for the support of all the citizens. So it made the support of the mentally or physically disabled as the State’s responsibility, and it made the provision of the basic needs of the nation (Ummah) as one of its duties, because the State is obliged to look after the affairs of the Ummah.

Imom Buxoriy Ibn Umardan rivoyat qiladi: Payg'ambar ﷺ dedilar: "Imom (ra'iy) mas'uldir va o'z fuqarolari uchun javobgardir." Davlat Shariat tomonidan unga yuklangan vazifani bajarishi uchun Shar'iy qonun davlatga ma'lum daromadlarni undirish huquqini bergan, masalan, jizya (boshiga soliq) va xaroj (yer solig'i). Zakot ham Bayt ul-Mol (davlat xazinasi) tomonidan yig'iladi. Davlat, shuningdek, ummat zimmasidagi vazifalarga oid xizmatlar uchun mablag' yig'ish huquqiga ega, masalan, yo'llarni ta'mirlash, kasalxonalar qurish, ochlarni boqish va shunga o'xshash ishlar.

Bukhari narrated from Ibn Umar: The Prophet (pbuh) (pbuh) said: “The Imam is in charge (ra’i) and He is responsible for his citizens.” In order for the State to perform the duty placed on it by the Shari’ah, the Shar’a gave the State the authority to collect certain revenues such as the head tax (Jizya) and the land tax (Kharaj), with Zakat also to be collected by the State Treasury (Bait ul-Mal). The State also has the right to collect funds for those services which are a duty upon the Ummah, such as the repair of roads, building hospitals, feeding hungry people, and the like.

Shar’a davlatni jamoat mulkini boshqarish uchun mas’ul qilib belgilagan. Shar’a shaxslarning jamoat mulkini o‘zboshimchalik bilan boshqarishiga yo‘l qo‘ymaydi, chunki umumiy mas’uliyat Imomga yuklangan va fuqarolarning hech biri Imom tomonidan tayinlanmagan bo‘lsa, bu mas’uliyatni o‘z zimmasiga ola olmaydi. Suv, neft, temir, mis va shunga o‘xshash jamoat mulklari ummatning iqtisodiy taraqqiyoti uchun ishlatilishi lozim bo‘lgan mulklardir, chunki bu mulklar ummatga tegishli bo‘lib, davlat ularni faqat boshqarish va rivojlantirish uchun mas’uldir. Davlat mablag‘ ajratib, xalqning ishlariga g‘amxo‘rlik qilish vazifasini ado etganda va har bir qodir inson mulk topganda, shaxslarning asosiy ehtiyojlarini to‘liq qondirish va hashamatli narsalarga yetarli darajada boylik mavjud bo‘ladi.

The Shar’a made the State responsible for the management of public property. The Shar’a prevents individuals from running public property on their own, because the overall responsibility is for the Imam, and none of the citizens is entitled to assume this responsibility unless He was designated by the Imam. The public properties of water, oil, iron, copper and the like, are properties which must be utilised in order to achieve economic progress for the nation (Ummah), because these properties belong to the Ummah, and the State is merely in charge of them for their administration and development. When the State supplies funds, and discharges its duty of looking after the affairs of the people, and when every capable individual earns property, then abundant wealth becomes available for the satisfaction of the individuals basic needs completely, and the luxuries.

Shunga qaramay, har bir qobiliyatli shaxsni mehnatga rag'batlantirish, mulkni Davlatga biriktirish va jamoat mulkini investitsiya qilish orqali erishilgan iqtisodiy taraqqiyot — bularning barchasi ehtiyojlarni qondirish vositasidir, mulkka o'zi uchun ega bo'lish, maqtanish uchun, gunohga sarflash uchun yoki takabburlik va zulm uchun emas. Shuning uchun Allohning Elchisi ﷺ shunday degan: "Kim halol va go'zal yo'l bilan rizq izlasa, Alloh (SWT) uni to'lin oydek yuzi bilan uchratadi; kim uni takabburlik va haddan oshish bilan izlasa, Alloh unga g'azablangan holda uchraydi." Payg'ambar ﷺ yana shunday degan: "Ey Odam o'g'li, sening mulkingdan faqat yeb tugatgan, kiyib eskirtirgan va sadaqa qilib (o'zing uchun) saqlagan narsangdan boshqasi bormi?" Yuksak Alloh (SWT) esa shunday deydi:

However, the economic progress through motivating every capable individual to work, assigning properties to the State and the investing of public property, all that is a means to satisfy the needs, not for the sake of having property for itself, nor for boasting, nor to spend it in sin, nor for arrogance and oppression. That is why the Messenger of Allah (pbuh) said: “Whosoever sought the life (matters) legitimately (halal) and decently He will meet Allah (swt) with his face as a full moon; and whosoever sought it arrogantly and excessively He will meet Allah while He is angry at him.” The Prophet (pbuh) (pbuh) also said:“Do you have, son of Adam, of your property except that which you ate and consumed, that which you wore and exhausted, and that which you donated and kept (for yourself)?” Allah (swt) the Supreme said:

“Isrofgarchilikka yo‘l qo‘ymang (Islom belgilagan chegaralardan oshib ketish yoki ortiqcha sarflash); albatta, U isrofgarchilik qiluvchilarni yoqtirmaydi.” [Al-A’rof: 31] Islom mulkka egalik qilishning maqsadini ehtiyojlarni qondirish vositasi qilib belgiladi, faxrlanish uchun emas. Shuningdek, butun iqtisodiyotni Alloh (SWT)ning amrlariga muvofiq boshqarish majburiy qilib qo‘yildi. Musulmonni dunyoviy hayotdagi ulushini unutmasdan, topganlari orqali oxiratni talab qilishga buyurdi. Alloh (SWT) aytadi:

“Don’t commit Israaf (spending or going beyond the limits imposed by Islam); surely He does not like those who condone Israaf.” [Al-A’raf: 31] Islam made the aim of owning property a means towards satisfying the needs and not for the purpose of boasting. It also made managing the economy as a whole according to Allah (swt)’s orders obligatory. It ordered the Muslim to seek the Hereafter through what He earns and not to forget his share of this worldly life. Allah (swt) said:

“Lekin Alloh sizga ato etgan narsalar orqali oxirat yurtini izla va dunyodagi nasibangni ham unutma, Alloh sanga yaxshilik qilgani kabi sen ham yaxshilik qil va yer yuzida buzg‘unchilik qidirma. Albatta, Alloh buzg‘unchilarni sevmaydi.” [Al-Qasas: 77] Islom iqtisodining falsafasi shundan iboratki, barcha iqtisodiy harakatlar Allohning (SWT) amrlariga muvofiq bo‘lib, Allohni (SWT) tanish bilan bog‘liqdir. Jamiyatdagi musulmonlar ishlarini boshqarish asosida yotgan g‘oya – iqtisodiy faoliyatni ilohiy hukmlar (Ahkomi Shar‘iyya) asosida yo‘naltirish, bu to‘liq hayot tarzi (Din) sifatidadir. Xuddi shunday, davlatning boshqa (musulmon bo‘lmagan) fuqarolarining ishlarini boshqarish ham ularning iqtisodiy faoliyatini ilohiy hukmlar doirasida cheklaydi. Islom ruxsat bergan narsalarga ularga ham ruxsat beriladi, Islom taqiqlagan narsalardan esa ularni ham qaytaradi. Alloh (SWT) aytadi:

“But seek the abode of the Hereafter in that which Allah has given you, and do not neglect your portion of worldly life, and be kind even as Allah has been kind to you, and seek not corruption in the earth.” [Al-Qasas: 77] The philosophy of Islamic economy dictates that all economic actions are according to the commandments of Allah (swt), based on recognising the relationship with Allah (swt). The idea upon which the management of the Muslims affairs in society is built, is directing the economic activities according to the divine rules (Ahkam Shari’ah), as a complete way of life (Deen). Similarly, the management of the affairs of the other (non- Muslim) citizens of the State restricts their economic activities according to the divine rules. It permits them whatever Islam has permitted, and it forbids them of whatever Islam has prohibited. Allah (swt) said:

“Ва Расул сизга нимани берса, уни олинглар, нимадан қайтарса, ундан тийилинглар.” [Ҳашр: 7] Ва У (субҳанаҳу ва таъала) деди:

“And whatsoever the Messenger gives you take it, and whatsoever He forbids you abstain from it.” [Al-Hashr: 7] And He (swt) said:

“Ey insonlar! Sizlarga Rabbingiz tomonidan nasihat, ko‘ksingizdagi narsalarga shifo keldi.” [Yunus: 57] Va U (SWT) aytdi:

“O mankind! There has come unto you an exhortation from your Lord, a cure for that which is in the breasts.” [Yunus: 57] And He (swt) said:

“Va Uning (Payg‘ambarning) amriga xilof ish qilganlar ogoh bo‘lsinlar, ularni biror fitna yoki og‘riqli azob chulg‘ab olmasin.” [An-Nur: 63] Va U (subhanahu va taolo) aytdi: “Va ular orasida Alloh nozil qilgan narsa bilan hukm qil.” [Al-Moida: 49] Islom bu qoidalarga rioya qilinishini ta’minladi: musulmonni Allohdan qo‘rqish (taqvo) orqali ushbu iqtisodiy siyosatga amal qilishga undadi, umuman olganda xalqni esa Davlat xalqqa nisbatan joriy etadigan qonunlar orqali bunga bo‘ysundirdi. Alloh (subhanahu va taolo) aytdi:

“And let those who withstand his (the Messenger’s) order beware, lest some trial or painful punishment befall them.” [An-Nur: 63] And He (swt) said: “And rule between them with that which Allah revealed.” [Al-Ma’idah: 49] Islam secured the observance of these rules by motivating the Muslim to adhere to this economic policy through the fear of Allah (swt) (Taqwa), and the abiding of the people, in general, to it through the legislated laws which the State implements upon the people. Allah (swt) said:

“Ey iymon keltirganlar! Allohdan qo‘rqinglar va agar haqiqatan mo‘minlar bo‘lsangiz, ribodan qolgan (haqlaringizni) tark etinglar.” [Al-Baqara: 278] Va U (SWT) aytdi:

“O you who believe! observe your duty to Allah and give up what remains (due to you) from riba, if you are (in truth) believers.” [Al-Baqarah: 278] And He (swt) said:

“Ey iymon keltirganlar! Belgilangan muddatga qarz oladigan bo‘lsangiz, uni yozib qo‘yinglar...” [Al-Baqara: 282] to Alloh (swt) aytgan gacha:

“O you who believe! When you contract a debt for a fixed term record it in writing...” [Al-Baqarah: 282] until He (swt) says:

“....faqat o‘zaro qo‘lma-qo‘l almashtirib turadigan haqiqiy tovar bo‘lsa, unda uni yozmasangiz, sizlarga gunoh yo‘q.” [Al-Baqara: 282] Shunday qilib, Islom bu qoidalarning qanday amalga oshirilishini va odamlarning ushbu qoidalarga rioya qilishining qanday kafolatlanishini bayon qildi.

“....save in the case when it is actual merchandise which you transfer among yourselves from hand to hand, in that case it is no sin for you if you write it not.” [Al-Baqarah: 282] Islam thus explained the way in which these rules are implemented and the way in which people’s adherence to these rules is guaranteed.

Bu shuni ko‘rsatadiki, Islomdagi iqtisodiy siyosat har bir insonning ehtiyojlarini qondirishga asoslangan, chunki u ma’lum bir jamiyatda yashovchi inson sifatida qaraladi, shuningdek, ehtiyojlarni qondiradigan boylikni topishga asoslangan. Islomdagi iqtisodiy siyosat yana bir g‘oyaga asoslangan: barcha harakatlarning ilohiy qoidalarga muvofiq amalga oshirilishiga. U har bir shaxs tomonidan uning Allohdan (SWT) qo‘rqish tuyg‘usini uyg‘otish orqali amalga oshiriladi va Davlat tomonidan xalqni tarbiyalash hamda qonunlarni joriy etish orqali qo‘llaniladi.

This demonstrates how the economic policy in Islam is built on satisfying the needs of every individual, as a human being who lives in a particular society, and on earning the wealth to provide that which satisfies the needs. The economic policy in Islam is also established on one idea, which is the implementation of all actions according to divine rules. It is implemented by every individual through motivating of his fear of Allah (swt) and applied by the State through culturing the people and through implementing laws.