Iqtisodiy qoidalar bilan bog'liq ilohiy hukmlarni tahlil qilishdan shu narsa ayon bo'ladiki, Islom odamlarning boylikdan foydalanish imkoniyatiga ega bo'lishi masalasini hal qiladi. Bu jamiyatning iqtisodiy muammosiga nisbatan Islomiy qarashdir. Iqtisod masalasiga kelganda, u boylikning dastlabki egallanishi, uni sarflanishi va jamoatchilik o'rtasida taqsimlanishi bilan shug'ullanadi. Shunday ekan, iqtisodga oid qoidalar uch asosga tayanadi:

From analysing the divine rules related to the economy, it is evident that Islam addresses the issue of enabling people to utilise wealth. This is the Islamic view regarding the economic problem of society. When addressing the economy, it deals with the initial acquisition of wealth, its disposal and its distribution amongst the public. The rules that deal with the economy are thus based on three principles:

1. Dastlabki mulkchilik,

1. Initial ownership,

2. Mulkning tasarrufi va 3. Boylikni odamlar o'rtasida taqsimlash.

2. Disposal of the ownership, and 3. Distribution of wealth amongst the people.

Mulkchilik masalasiga kelsak, u Alloh (swt)ga tegishlidir, chunki U (swt) barcha mulkning Egasidir (Malik al-mulk). U (swt) nasslarda mol-mulk (Maal) Unga tegishli ekanini bayon qilgan. U (swt) shunday degan:

With regard to the issue of ownership, it belongs to Allah (swt), since He (swt) is the Owner of all the Dominion (Malik al-Mulk). He (swt) has stated in the texts that property (Maal) belongs to Him. He (swt) said:

“Ularga Alloh sizga bergan molidan bering.” [An-Nur: 33] Demak, mol faqat Allohga tegishlidir. Lekin U taolo insonlarni molga egalik qilishga qo‘ygan, ularni u bilan ta’minlagan va uni egallash huquqini bergan. Alloh, Ulug‘ Alloh shunday degan:

“And give them from the property of Allah, which He gave to you.” [An-Nur: 33] Property, therefore, belongs to Allah (swt) alone. However, He has put mankind in charge of property, provided them with it, and has given them the right of owning it. Allah, the Exalted said:

“Va Uning sizni vakil qilib qo‘ygan narsasidan sarflang.” [Al-Hadid: 7] Va U (SWT) aytdi:

“And spend from what He put you in charge of.” [Al-Hadid: 7] And He (swt) said:

“Va U sizga mol-dunyo va farzandlar bilan ta’minladi.” [Nuh: 12] Ravshanki, Alloh mol-mulkning manbai masalasiga to‘xtalganda, uning egaligini O‘ziga nisbat berib, shunday deydi:

“And He has provided you with properties and offspring.” [Nuh: 12] Clearly, when Allah addresses the issue of the origin of property, He attributes its ownership to Himself, and says:

“...Allohning molidan...” [An-Nur: 33] Alloh (swt) mol-mulkni insonlarga o‘tkazish masalasiga to‘xtalar ekan, uni ularga nisbat berib, shunday deydi:

“...the property of Allah...” [An-Nur: 33] Allah (swt) addresses the issue of transferring the property to human beings, He (swt) attributes the property to them and says:

"Ularga ularning mollarini topshiringlar." [An-Nisa: 6] Va:

“Give them their properties.” [An-Nisa: 6] And:

"Ularning mollaridan sadaqa ol." [At-Tavba: 103] Va:

“Take from their property.” [At-Tauba: 103] And:

"Sizga faqat asl mablag'ingiz qaytariladi." [Al-Baqarah: 279] Va:

“So for you is your principal sum.” [Al-Baqarah: 279] And:

"Va siz mehnat qilib to‘plagan mol-mulk." [At-Tavba: 24] Va:

“And property you possessed with hard work.” [At-Tauba: 24] And:

“Va uning mol-mulki unga foydasini bermaydi.” [Al-Layl: 11] Biroq, xalifalik (Istixlof) orqali kelgan mulk egaligi huquqi barcha insonlar uchun umumiydir. Ammo bu haqiqiy egalik emas, balki faqat mulk egaligi huquqidir. Ular mulk egaligi huquqi jihatidan noib etib tayinlangandirlar. Muayyan shaxsning haqiqiy egaligi mulkni egallashning islomiy shartlari bajarilganda, masalan, Allohning (SWT) ruxsatini olganda yuzaga keladi. Shunday qilib, mulkning haqiqiy egaligi shaxs o‘sha mulkka egalik qilish uchun Shariat Qonun chiqaruvchisining ruxsatini olganda amalga oshadi. Bu ruxsat shaxs o‘sha mulkning egasi bo‘lishining aniq dalilidir. Butun insoniyatni (mulkka) egalik uchun tayinlash (noib qilish) umumiy (’Om) dalil bilan isbotlanadi va bu mulk egaligi huquqini tasdiqlaydi. Muayyan shaxsni (ma’lum bir mulkning) haqiqiy egaligiga tayinlash esa Qonun chiqaruvchi shu shaxsga beradigan aniq ruxsat orqali amalga oshadi.

“And his property will do Him no good.” [Al-Lail: 11] However, the right of ownership of property that came through its deputation (Istikhlaf) is general for all humans. This is not, however, the actual ownership, it is only the right of ownership. They are deputised to in terms of the right of ownership. Actual ownership by a particular person takes place when the Islamic conditions of ownership are met, such as obtaining the permission of Allah (swt). The actual ownership of property thus takes place when an individual obtains the Legislator’s permission to possess that property. This permission is a specific proof that the individual becomes the owner of that property. Assigning (deputising) all mankind for ownership (of property) is established by the general (’Aam) evidence, and this proves the right of ownership. Assigning an individual to the actual ownership (of a certain property) is made possible by the specific permission, which the Legislator gives to the individual.

Shariat (Qonunchi) individual mulkchilik turini belgilab qo'ygan bo'lib, unga ko'ra har bir shaxs ruxsat etilgan mulkka egalik qilish vositalaridan biri orqali mol-mulkka ega bo'lish huquqiga ega. Abu Dovud Sunnatdan rivoyat qilgan: Payg'ambar ﷺ aytdilar: "Kim biror yerni devor bilan o'rab olsa, u o'shaniki bo'ladi." Shuningdek, butun ummatning umumiy mulki turi ham mavjud. Ahmad muhojirlardan bir kishidan rivoyat qilgan: Payg'ambar ﷺ aytdilar: "Odamlar uch narsada sherikdir: suv, o'tloq yerlar va olov." Bundan tashqari, aslida davlat mulki ham mavjud. Musulmon vafot etganda, uning merosxo'ri bo'lmasa, uning mol-mulki davlat xazinasi (Bayt ul-mol)ga o'tadi. Xiroj yoki jizyadan yig'ilgan narsalar ham xazinaga tegishlidir. Davlat xazinasiga tushgan har qanday narsa, zakotdan tashqari, davlat tomonidan hal etiladi. Davlat o'z mulkiga Islom belgilagan ilohiy qoidalarga muvofiq, o'zi to'g'ri deb bilganicha tasarruf qilish huquqiga ega. Islom shaxs, jamoat va davlat mulk egasi bo'lishi mumkin bo'lgan vositalarni belgilab qo'ygan. Bu vositalardan tashqari har qanday yo'l harom hisoblanadi.

The Legislator has stated that an individualistic type of ownership exists where each individual has the right to possess through one of the allowed means of possession. Abu Dawud narrated from the Sunnah that the Prophet (pbuh) (pbuh) said: “Whoever surrounded a piece of land with a wall, then it becomes his.” There is also a type of public ownership by the entire Ummah. Ahmad narrated from a man from the Muhajireen that the Prophet (pbuh) (pbuh) said: “People share in three things: Water, Pasture lands, and Fire.” There is also, in fact, State ownership.When a Muslim dies with none to inherit from Him or her, then his or her property goes to the State Treasury (Bait ul-Mal). Whatever is collected of Kharaj or Jizya, also belongs to the Treasury. Anything that goes to the State Treasury, is for the State to decide upon except for zakat. The State has the right to deal with its property as it sees fit, according to the divine rules Islam has set the means through which the individual, the public and the State can possess property. Any means beyond these is forbidden.

Mulkiy huquqni tasarruf etish masalasiga kelsak, davlat xalq vakili sifatida jamoat mulkini xalq nomidan boshqaradi. Biroq Islom davlatga jamoat mulkining mulkchilik hujjatini yoki sarlavha huquqini almashtirish yoki berishni taqiqlagan. Bu ikkisidan boshqa jamoat mulkini har qanday tasarruf etish ruxsat etilgan bo'lib, u Ilohiy hukmlarga muvofiq bo'lishi shart.

With regard to the disposal of the ownership, the State handles public property on behalf of the people, as it is their representative. Islam has however forbidden the State from exchanging or granting the deed or title of public property. Any disposal of public property, other than these two, are allowed and must be in accordance with the Divine Rules.

Davlat va shaxsning mol-mulklari Bayt ul-mol qoidalari va sotish yoki garovga qo‘yish kabi muomala qoidalariga muvofiq tasarruf etiladi. Islom davlatga ham, shaxsga ham ilohiy qoidalarga muvofiq ayirboshlash yoki hadya yo‘li bilan mol-mulklariga tasarruf etishga ruxsat bergan.

The State’s and the individual’s properties are disposed of according to the rules pertaining to the Bait ul-Mal and the rules of transactions, such as selling or pawning. Islam has allowed both the State and the individual to dispose of their properties by exchange or grant in accordance with the divine rules.

Odamlar o'rtasida boylikning taqsimlanishi mulkchilik va shartnomalar vositasida tabiiy ravishda amalga oshiriladi. Odamlarning qobiliyatlarida va ehtiyojlarini qondirishga moyilliklarida tabiiy farqlar bo'lishi ular o'rtasida boylikning turlicha taqsimlanishiga olib keladi. Bu esa boylikning kam sonli kishilar qo'lida to'planib, qolgan odamlar undan mahrum bo'lishi bilan noto'g'ri taqsimlanish ehtimolini keltirib chiqarishi mumkin. Shuningdek, almashinuv standarti bo'lgan oltin va kumushni to'plash ham yuz berishi mumkin. Shu sababli Islom boylikning faqat boylar o'rtasida aylanishini taqiqlagan. Aslida Islom boylikning barcha odamlar o'rtasida aylanishini majburiy qilgan. Islom, shuningdek, kishining oltin va kumushining bir qismi zakot sifatida berilgan bo'lsa ham, oltin va kumushni to'plashni taqiqlagan.

The distribution of wealth amongst the people is carried out naturally through the means of ownership and contracts. The natural differences among people in their abilities and in their tendencies to satisfy their needs result in variations in wealth distribution among them. This could result in the possibility of poor distribution where wealth is concentrated in the hands of the few, while the rest of the people are deprived of it. The hoarding of gold and silver, which are the standards of exchange could also occur. Islam has, therefore, forbidden the circulation of wealth amongst the wealthy only. Islam, in fact, obliged that wealth be circulated amongst all the people. Islam also forbade the hoarding of gold and silver, even if a portion of the individual’s gold and silver had been given out as Zakat.