Islom pul aylanishini barcha fuqarolar o‘rtasida majburiy qilgan va uni ma’lum bir guruh odamlar qo‘lida to‘plab, boshqalarni chetlashtirishni taqiqlagan. Alloh (SWT) shunday deydi:

Islam has made the circulation of currency between all citizens an obligation, and it has forbidden the restriction of such circulation to a certain group of people to the exclusion of others. Allah (swt) says:

"Shunda u faqat sizlardan boylar o'rtasida aylanib yurmasin." [Al-Hashr: 7]

“Lest it circulates solely among the wealthy from amongst you.” [Al-Hashr: 7]

Agar jamiyatda ehtiyojlarni qondirishda bir-biridan keskin farq bo'lsa, jamiyatni qaytadan qurish zarur bo'lsa yoki bu farq Islom qoidalarini e'tiborsiz qoldirish yoki ularni amalga oshirishdagi beparvolik natijasida yuzaga kelgan bo'lsa, davlat muhtojlarga, ularning asosiy ehtiyojlari qondirilguncha va taqsimotda muvozanat qaror topguncha moliyaviy yordam berish orqali vaziyatni to'g'rilashga majburdir. Davlat ko'chmas va ko'chmas mol-mulk berishga intilishi kerak, chunki uning maqsadi faqat insonning ehtiyojlarini vaqtincha qondirish emas, balki shaxsga uzoq muddatda o'z ehtiyojlarini qondirishiga yordam beradigan vositalarni ta'minlashdir. Agar davlatda mablag' yetishmasa va uning daromadi jamiyatda bunday muvozanatni yaratish uchun yetarli bo'lmasa, muvozanatni ta'minlash maqsadida fuqarolardan soliq undirishi noto'g'ri bo'ladi, chunki bu masala barcha musulmonlarning zimmasidagi vazifa emas; u muvozanatni ta'minlash uchun soliqdan boshqa manbalardan, masalan, urush o'ljalari va davlat mulkidan mablag' topishga harakat qilishi kerak. Shuning uchun davlat jamiyatda iqtisodiy muvozanatda farq borligini sezganda, o'ljalar va davlat mulkidan mablag' mavjud bo'lsa, xazinadan muhtojlarga moliyaviy yordam berish orqali bu farqni bartaraf etishi kerak.

If there were an excessive disparity between individuals within society in terms of securing the needs, and if society needed to be rebuilt anew, or if this disparity was caused by neglect of or the indifference in the implementation of the Islamic rules, the State would be under obligation to redress the situation by handing out financial assistance to those in need, until these basic needs were satisfied, and until a balance in distribution was struck. The State should endeavour to provide both movable and immovable commodities, for its aim should not only be to temporarily fulfil one’s needs, but also to provide the means which would assist the individual in his quest to fulfil his own needs over the long term. If the State were short of funds, and if its revenues were insufficient to generate such a balance within society, it would be wrong for it to impose taxes on its citizens for the sake of bringing about such balance, for this matter is not the duty of all the Muslims; it should rather endeavour to generate funds from sources other than taxes, such as the war booties and public properties in order to bring about the balance. Therefore, whenever the State feels that there is a disparity in the economic balance within society, it should address this disparity by handing out financial assistance from the treasury to those in need, provided funds gained from booties and public properties were available.

Allohning Elchisi (ﷺ) Muhojirlar bilan Ansor o‘rtasida boylik jihatidan tafovut borligini anglaganlarida, iqtisodiy muvozanat yuzaga keltirish maqsadida Bani Nadir'dan qo‘lga kiritilgan o‘ljani faqat Muhojirlar o‘rtasida taqsimladilar. Rivoyat qilinishicha, Allohning Elchisi (ﷺ) Bani Nadir'ni tinchlik yo‘li bilan zabt etib, yahudiylarni undan haydab yuborganlaridan keyin, musulmonlar Allohning Elchisidan (ﷺ) o‘ljani ular o‘rtasida taqsimlashni so‘radilar; shunda Alloh (SWT) quyidagi oyatlarni nozil qildi:

When the Messenger of Allah (pbuh) realised that there had been a disparity in wealth between the Muhajireen and the Ansar, He (pbuh) divided the booty gained from Bani Nadheer exclusively among the Muhajireen, in order to generate an economic balance. It has been reported ‘that when the Messenger of Allah (pbuh) peacefully conquered Bani Nadheer and then expelled the Jews from it, the Muslims asked the Messenger of Allah (pbuh) to divide the booty among them; so Allah (swt) revealed the following verses:

"Alloh O'zining Elchisiga ulardan nima ato etgan bo'lsa, unga (bu uchun) hech qanday ot-yo'l sarflamadingiz." [Al-Hashr: 6]

“What Allah has bestowed on His Messenger from them, for this you have madeno expedition” [Al-Hashr: 6]

Shunday qilib, Alloh (subhanahu va taolo) Bani Nadir'dan olingan boylikni faqat Allohning Elchisi (ﷺ) ixtiyoriga topshirgan edi, U zot uni O'zi munosib ko'rgan yo'l bilan sarflasin deb. Allohning Elchisi (ﷺ) uni Muhojirlar o'rtasida taqsimladi va Ansordan hech kimga bermadi, faqat o'sha paytda Muhojirlar singari kambag'al bo'lgan Abu Dajana Sammak ibn Xarsha va Sahl ibn Hanifga berdi. Ibn Abbosdan rivoyat qilinadi: Allohning Elchisi (ﷺ) Ansorga shunday dedi: "Agar xohlasangiz, sizlardan Muhojirlar bilan uylaringiz va mollaringizni bo'lishishingizni so'rayman va bu o'ljani aro'ngizda taqsimlayman; yoki agar xohlasangiz, uylaringiz va mollaringizni o'zingizda saqlab qolasiz va men bu o'ljadan sizga hech narsa bermayman." Shunda Ansor dedi: "Biz uylarimiz va mollarimizni birodarlarimiz bilan bo'lishishni va o'ljani ham ularga berishni afzal ko'ramiz." Shunda Alloh (subhanahu va taolo) quyidagi oyatni nozil qildi:

So Allah (swt) had placed the wealth gained from Bani Nadheer exclusively at the disposal of the Messenger of Allah (pbuh), to spend in whichever way He deemed fit. The Messenger of Allah (pbuh) divided it among the Muhajireen and did not give any of it to the Ansar except to Abu Dajana Sammak ibn Kharsha and Sahl ibn Haneef who both were at that time poor just like the Muhajireen.’ It has been reported on the authority of Ibn Abbas that the Messenger of Allah (pbuh) said to the Ansar: “If you wish I could ask you to share your homes and your wealth with the Muhajireen and divide among you this booty, or if you wish you could keep your homes and your wealth and I shall not have to give you anything from this booty.” Upon this the Ansar said: ‘We would rather share our homes and wealth with our brothers and let them have the booty as well.’ Allah (swt) then revealed:

“Lekin ular o‘zlaridan ustun qo‘yadilar, garchi ularning o‘z ahvoli ham yoqsillik bo‘lsa ham”, [Al-Hashr: 9]. Shuning uchun Alloh (SWT) aytadi:

“But they give them preference over themselves even though poverty was their own lot” [Al-Hashr: 9] Therefore, Allah (swt) saying:

"Shunda u faqat sizlardan boylar o'rtasida aylanib yurmasin." [Al-Hashr: 7]

“Lest it circulates solely among the wealthy from amongst you.” [Al-Hashr: 7]

Bu shuni anglatadiki, u faqat boylar o'rtasida aylanib qolmasin. Arabcha "dûlah" so'zi odamlar o'rtasida aylanadigan yoki qo'lma-qo'l o'tadigan narsani, shuningdek aylanma boylikni bildiradi. Demak, o'ljadan haqiqatda kambag'allarga yashashlari uchun yordam sifatida berilishi kerak bo'lgan qism faqat boylar orasida aylanib yurmasligi lozim.

means lest it circulates only amongst the rich. The Arabic word “Doola” means the object that circulates or changes hands amongst people; it also refers to the circulated wealth; this means that the booty which by right should be granted to the poor to help them secure a living, should not be exclusively circulated among the rich.

Bani Nadir o‘ljasi, ya’ni barcha musulmonlarga tegishli Bayt ul-mol mablag‘larining bir qismi, faqat kambag‘allar o‘rtasida taqsimlangan, boylar esa chetda qoldirilgan. Bunda maqsad jamiyatda asosiy ehtiyojlarni qondirishda muvozanatni ta’minlash edi. Xazinadan moliyaviy yordam berishni davlat amalga oshiradi, shart shuki, bu mablag‘lar musulmonlardan yig‘ilmagan bo‘lsin, balki urush o‘ljalari va umumiy mulkdan olinadigan daromadlardan olingan bo‘lsin. Agar mablag‘lar musulmonlardan yig‘ilgan bo‘lsa, ulardan bunday muvozanatni yaratish uchun foydalanilmaydi. Bu yondashuv doimo amal qilinishi kerak, chunki hukm sabab xususiyatida emas, balki ifodaning umumiyligida turadi. Shu sababli Xalifa barcha musulmonlarga tegishli xazina mablag‘laridan faqat kambag‘allarga moliyaviy yordam berish orqali iqtisodiy muvozanat o‘rnatilishini ta’minlashi shart, shu tariqa iqtisodiy muvozanat saqlanadi. Biroq bu xazinaning belgilangan xarajatlari qatoriga kirmaydi, balki muayyan vaziyat uchun, muayyan mablag‘lar hisobidan qilinadigan chora hisoblanadi.

The booty of Bani Nadheer, which is part of the funds of the Bait ul- Mal that belonging to all the Muslims, was exclusively shared among the poor while the rich were excluded, in order to strike a balance in the provision of the basic needs within the society. Handing out financial aid from the treasury is performed by the State, provided these funds have not been collected from the Muslims, but rather from the war booties and the public properties revenues. If the funds have been collected from the Muslims, it should not be spent on generating such a balance. This approach should be followed at all times, for the precept lies in the generality of expression not in the particularity of the cause. Therefore, the Khalifah must ensure that the economic balance is established by handing out financial assistance exclusively to the poor from the treasury’s funds, which belong to all the Muslims, thereby ensuring that economic balance is maintained. However, this is not considered to be part of the fixed expenditure of the treasury, but rather a remedy for a specific situation from specific funds.