Kapitalistik iqtisodiy tizim G'arb dunyosida va kommunistik partiya hokimiyatga kelishidan oldin Rossiyada joriy etilgan. Kapitalistik mafkuraning tamoyillari orasida mulk erkinligi bor, va shundan ish beruvchilarning mehnat qiluvchilar, ya'ni ishchilarni qullikka solishi kelib chiqqan, agar o'zaro rozilik mavjud bo'lsa va nazariyyat al-iltizam (majburiyatlar huquqi) mavjud ekan.

The capitalist system in economics was implemented upon the western world, and upon Russia before the communist party ruled it. Among the principles of the capitalist ideology is freedom of ownership from which resulted the owners of work enslaving the employees i.e. the labourers as long as there existed mutual consent and as long as the nadhariyya al-iltizam (law of obligations)

...ustunlik qiladi. Ishchilar ish beruvchining yovuzligi, zulmi va ularning mehnati hamda меҳнатини ekspluatatsiya qilishi bilan yuzma-yuz kelardi. Sotsialistik fikr paydo bo'lib, xodim uchun adolatni e'lon qilganda, u ish yollash shartnomasini hal qilish asosi sifatida namoyon bo'ldi. Shunga ko'ra, sotsializm ishchiga adolat berishning yechimi bilan keldi: ish vaqtini cheklash, mehnat haqini belgilash, unga dam olishni kafolatlash va boshqalar. Shu tariqa u iltizomlar huquqi nazariyasini (law of obligations) buzdi va uning muammolarni hal qilishdagi layoqatsizligi ayon bo'ldi. Shu sababli g'arb qonunshunoslari o'z iltizomlar huquqi nazariyasini o'zgartirishga majbur bo'ldilar, to muammolar oldida uni mustahkamlash imkoni paydo bo'lguncha; shuning uchun ular o'z qarashlarini yamash maqsadida islohotlar kiritdilar. Ishchilarni himoya qilish va ilgari bo'lmagan huquqlarni berish maqsadida mehnat shartnomasiga tamoyillar va qoidalar kiritildi: birlashish huquqi, vakillar tuzish huquqi, ish tashlash huquqi, ularga pensiya va nafaqa yoki tovon berish va boshqalar. Holbuki, iltizomlar huquqi nazariyasining matni bunday huquqlarga ruxsat bermaydi. Biroq sotsialistik fikr ishchilar orasida keltirib chiqargan muammolarni hal qilish uchun bu qarashlarni talqin qilish yuzaga keldi. Keyin mulkni taqsimlashni taqiqlash va ishchiga kerakli hamma narsani berishni maqsad qilgan sotsialistik qarash paydo bo'ldi. Ikki mafkura – sotsializm, undan kommunizm kelib chiqadi, va kapitalizm – o'rtasida mulkchilik va xodim masalasida ziddiyat bo'lgani uchun ular orasida mehnat muammosi yuzaga keldi. Ularning har biri hayotga nisbatan ikki xil qarashlaridan kelib chiqqan bu muammoni hal qilishning o'ziga xos usulini taklif qildi.

is the one dominating over them. Labourers met with the employer's evil, injustice and exploitation of their hardwork and labour. When the socialist thought appeared and announced justice for the employee, it appeared as the basis of solving the hiring contract. Accordingly socialism came with the solution of giving justice to the worker by limiting the time of work, the wage of work, guaranteeing him leisure etc. So it destroyed the nadhariyya al-iltizam (law of obligations) and its incompetence to solve the problems became clear so the scholars of western canons and they were forced to change their nadhariyya al-iltizam (law of obligations) until the nadhariyya al-iltizam (law of obligations) was able to be fortified before the problems; hence they inserted reforms to patch up their viewpoint. Principles and rules were inserted into the work contract aiming to protect workers and to give them rights which they did not previously have, like the right to gather together, the right to form representatives, the right to strike, giving them retirement and benefits or compensation etc. Even though the text of the nadhariyya al-iltizam (law of obligations) does not permit these types of rights. However there occurred the interpretation of these viewpoints to solve the problems of workers which Socialist thought initiated among workers. Then came the socialist viewpoint to prevent ownership of wealth and giving the worker everything he needs. Due to the contradiction between the two ideologies, socialism from which emanates communism and capitalism, in respect of ownership and in respect of the employee, a labour problem was created between them. Each of them came with a specific method of solving this problem which was created by their two different viewpoints with respect to life.

Islomda "mehnat masalasi" deb ataladigan muammo mavjud emas, va Islom ummati ishchilar va kapitalistlar, yoki dehqonlar va yer egalari va hokazo sinflarga bo'linmagan. Butun masala xodimga taalluqli: u mutaxassis yoki texnik ekspert sifatida yollanganmi yoki oddiy xodimlar kabi faqat o'z mehnati uchun yollanganmi, u shaxslarning xodimimi, guruhlarning xodimimimi yoki davlat xodimimi, va u maxsus xodimmi yoki oddiy xodimmi – ularning barchasi xodimdir. Bu xodimga oid qoidalar aniq bayon etilgan va tushuntirilgan. Xodimlar belgilangan ish haqiga rozi bo'lsalar, ular uchun yollash muddati davomida belgilangan ish haqi bo'ladi va yollash muddati tugagach, ular ish beruvchisini tark etishlari mumkin. Agar ular ish beruvchi bilan kelishmasalar, o'rinli ish haqini baholash uchun ekspertlar roli boshlanadi. Bu ekspertlarni ikki tomon tanlaydi, lekin ular bu borada kelisha olmasalar, sudya ularni tanlaydi va ikki tomon ekspertlar aytganiga majburiy ravishda amal qilishga majbur. Sudyaning muayyan ish haqini belgilashi esa, tovarlar narxini belgilash man etilganiga qiyos qilingan holda, ruxsat etilmaydi, chunki ish haqi foydaning narxi, narx esa tovarning narxidir. Tovarlar bozori tovar narxini tabiiy baholash orqali belgilaganidek, ishchilar foydasi bozori ham ishchilarga bo'lgan ehtiyoj bilan shakllanadi. Biroq ishchilar uchun ish tayyorlash davlat zimmasidadir.

As for Islam, there does not exist a problem known as a labour problem nor is the Islamic Ummah divided into classes of workers and capitalists, or peasants and landlords etc. The whole issue is related to the employee whether he was hired for the profession like specialists or technical experts or he was hired for his labour alone like the remaining employees, and whether he was an employee for persons or an employee of groups or a State employee, and whether he is a specific employee or a common employee; they are all employees. The rules for this employee have been clearly manifested and explained. At the employees’ consent upon the named wage, for them is the named wage for the hiring period and they can leave their employer after their hiring period ends. And if they differ with him then comes the role of experts to estimate the comparable wage. These experts are chosen by the two parties but if they cannot agree upon them, the judge chooses them and the two sides are obliged by what the experts say compulsorily. As for the judge determining a specific wage, it is not permitted by analogy upon the impermissibility of price-fixing for goods since the wage is the price of the benefit and the price is the price for the good. Just as the market for goods establishes the price of the good with a natural evaluation, similarly the market for the benefits of workers is established by the need for workers. However it is upon the State to prepare work for workers:

Davlatning zimmasida ish beruvchilarning ishchilarga nisbatan qilgan zulmini bartaraf etish vazifasi bor, chunki zulmga sukut saqlash, uni bartaraf etishga qodir bo'lgan holda, harom qilingan va bunda katta gunoh bor. Agar davlat zulmni bartaraf etishda beparvo bo'lsa yoki xodimlarga zulm qilsa, bu zulmni hisobga tortish va uni tezda bartaraf etishga shoshilish butun ummatning zimmasidadir. Zulm qilingan shaxsdan zulmni ko'tarish uchun zulmlarni ko'rib chiqish mahkamasi (mahkamat al-madhalim) bu zulmni tekshirishi kerak, uning hukmi esa hokim va davlatga nisbatan ijro etiladi. Bu faqat zulm ko'rgan xodimlarning zimmasida emas, bugungi kunda ishchilarning muammolarini grev va noroziliklar orqali hal qilish holatida bo'lganidek. Chunki fuqarolarning har bir shaxsiga qilingan zulm va davlatning biror fuqaroning ishlariga g'amxo'rlik qilishdagi beparvoligi, garchi u muayyan bir shaxs yoki shaxslarga tegishli bo'lsa ham, butun ummatning manfaatiga daxldor masaladir. Bu shar'iy hukmning ijrosi bo'lib, muayyan bir tomonga emas, garchi u muayyan guruhda sodir bo'lsa ham, aloqador emas.

It is upon the State to remove the injustice of the owners of work upon workers for silence upon injustice with the ability to remove it is forbidden and there is great sin in that. If the State is negligent in lifting injustice or it oppresses employees, it is upon the whole Ummah to account the State over this injustice and to hasten to remove it. And it is upon the Court of Unjust Acts (mahkamat al-madhalim) to look into this injustice and lift if from the oppressed person, and its command in this is executed upon the ruler and the State. This is not upon the employees who were oppressed alone as is the situation today in solving the problems of workers with strikes and protests because the injustice of any individual of the citizens and the State’s negligence in taking care of the affairs of any individual citizen is a matter related to taking care of the Ummah as a whole even if it were specific to a person or persons. This is because it is execution of the Shari’ah rule and it is not related to a specific party even if it occurs upon a specific group.

Ishchilarning sog'lig'i va oilalari salomatligini ta'minlash, ish tark etgan taqdirda ularning xarajatlarini kafolatlash, o'g'illarining ta'limini ta'minlash va shunga o'xshash kafolatlar borasida, ya'ni mehnatkashlarni himoya qilish uchun, Islom bu masalani ish beruvchi bilan ishchi o'rtasidagi munosabatlar doirasida ko'rib chiqmaydi, chunki bu ish beruvchining zimmasida emas, balki Davlatning zimmasidadir. Bu masala ishchilar zimmasida ham emas, balki fuqarolar orasidagi har bir zaif shaxs zimmasidadir, chunki Davlat barcha uchun sog'liqni saqlash va ta'limni bepul ta'minlaydi, ishchi bo'ladimi yo'qmi, zaif shaxsning xarajatlarini ham kafolatlaydi, chunki bu Bayt al-mol zimmasida va barcha musulmonlar zimmasida majburiydir.

As for what workers require in guaranteeing their health and that of their families, and guaranteeing their expenses in the situation of their leaving work and guaranteeing the education of their sons and what is similar to these guarantees researched therein to secure the labourers, Islam does not research it in the research of the employee and employer because this is not upon the employer but rather upon the State. Nor is it for the workers but rather for each weak person among the citizens because the State guarantees health and education freely for all, and guarantees for the weak person his expenditure whether he is a worker or not since this is obligatory upon the Bait al-Mal and obligatory upon all Muslims.