Kapitalist, Sosyalist ve İslam Ahlak Ekonomilerinde Üretim-Tüketim İlişkileri: Karşılaştırmalı Normatif Bir Analiz

Öz

Bu çalışma, kapitalist ve sosyalist ekonomik sistemlerin üretim ve tüketim ilişkilerini karşılaştırmalı bir bakış açısıyla incelemekte ve bu sistemlerin sosyal adalet, gelir dağılımı ve sürdürülebilir refah gibi temel meseleleri ele alırken karşılaştıkları yapısal sınırlamaları tartışmaktadır.

Çalışma, İslam düşüncesinin merkezinde yer alan ‘İktisat’ kavramına dayanan ve ‘İktisadizm’ olarak adlandırılan özgün bir kavramsallaştırma önermektedir. İktisadizm’e yönelik bu yaklaşım, ekonomik sistemin temel unsurları olarak Kuran ve Sünnet’e dayanan ılımlılık, denge ve adalet ilkelerine dayalı normatif-teorik bir bakış açısı sunmaktadır. İslam ekonomisini yalnızca faiz veya finansal araçların yasaklanması üzerinden değil, üretim, tüketim ve dağıtım ilişkilerini kapsayan bütüncül bir ekonomik düzen olarak yeniden incelemektedir. Ekonominin merkezinde yer alan ‘homo-islamicus’ birey modeli, ekonomik aktörü yalnızca fayda maksimizasyonunu gözeten bir özne olmaktan çıkarır; bunun yerine onu sosyal sorumluluk, ahlaki duyarlılık ve denge bilinciyle hareket eden çok boyutlu bir aktör olarak tanımlar.

Bu çalışmada Kapitalist, Sosyalist ve İktisadist sistemler, birey modeli, mülkiyet anlayışı, üretimin amacı, tüketim sınırları ve ekonomik davranışın meşruiyet kriterleri gibi ortak analitik kriterler temelinde karşılaştırılmıştır. Analizin bulguları, Kapitalist sistemin piyasa merkezli aşırılıklarına ve Sosyalist sistemdeki katı planlama ile teşvik eksikliğinden kaynaklanan sorunlara karşın, İktisadizm’in dengeleyici bir ahlaki çerçeve sunduğunu göstermektedir. Bu bağlamda İktisadizm, modern dünyada ekonomik faaliyeti ve ahlaki sorumluluğu bir araya getirmeyi amaçlayan, insan merkezli ve normatif bir ekonomik bakış açısı sunmaktadır.

Anahtar Kelimeler

• İktisadizm
• İslam ahlak ekonomisi
• Kapitalizm
• Sosyalizm
• Üretim-tüketim ilişkileri

Production-Consumption Relationships in Capitalist, Socialist and Islamic Moral Economics: A Comparative Normative Analysis

Öz

This study examines the production and consumption relationships of Capitalist and Socialist economic systems from a comparative perspective, discussing the structural limitations of these systems in addressing fundamental issues such as social justice, income distribution, and sustainable welfare.

The study proposes a unique conceptualisation called “Iqtisadism”, based on the concept of “Iqtisad” at the heart of Islamic thought. This approach to Iqtisadism offers a normative-theoretical perspective based on the principles of moderation, balance, and justice, rooted in the Qur’an and Sunnah, as the founding elements of the economic system. It re-examines Islamic economics not merely through the prohibition of interest or financial instruments, but as a holistic economic order encompassing production, consumption, and distribution relationships. The homo-islamicus individual model at the heart of economics removes the economic actor from being a subject solely pursuing utility maximisation, defining them instead as a multidimensional actor acting with social responsibility, moral sensitivity and a sense of balance.

In this study Capitalist, Socialist and Iqtisadist systems are compared based on common analytical criteria such as the individual model, understanding of property, purpose of production, consumption limits and legitimacy criteria for economic behaviour. The findings of the analysis show that, in contrast to the market-centred excesses of the Capitalist system and the problems arising from the rigid planning and lack of incentives in the Socialist system, Iqtisadism offers a balancing moral framework. In this context, Iqtisadism offers a human-centred and normative economic perspective that aims to bring together economic activity and moral responsibility in the modern world.

Anahtar Kelimeler

• Iqtisadism
• Islamic moral economics
• Capitalism
• Socialism
• Production-consumption relations

Kaynakça

1. Arif, M. (1985). Toward a definition of Islamic economics: Some scientific considerations. Journal of King Abdulaziz University: Islamic Economics, 2(2).
2. Asutay, M. (2007). A political economy approach to Islamic economics: Systemic understanding for an alternative economic system. Kyoto bulletin of Islamic area studies, 1(2), 3-18.
3. Asutay, M. (2009). An Introduction to Islamic Moral Economy.
4. Asutay, M. (2014, October). Islamic Moral Economy Foundations of Islamic Finance (Content and Discussion report). In The Influence of Islam on Banking and Finance (pp. 15-18). Nomos Verlagsgesellschaft mbH & Co. KG.
5. Chapra, M. U. (1992). Islam and the international debt problem. Journal of Islamic Studies, 3(2), 214-232.
6. Chapra, M. U. (1992). Islam and the economic challenge (No. 17). International Institute of Islamic Thought (IIIT).
7. Çoban, U., & Ülev, S. (2023). İslami Bankacılıkta Selem Finansmanının Uygulanabilirliğine Dair Çiftçi Algısı. Kocatepe İslami İlimler Dergisi, 6(Özel Sayı), 181-201.
8. Demir, Z. (2018). İbni Haldun’un iktisadi kuramı: Devletin ekonomi üzerindeki rolü ve fonksiyonları. JOMELIPS-Journal of Management Economics Literature Islamic and Political Sciences, 3(1), 43-67.

9. Duman, Z. (2016). Tüketimci kapitalizmin ve tüketim kültürünün eleştirisi. Sosyoloji Dergisi, (33), 15-36.
10. El-Gamal, M. A. (2006). Islamic finance: Law, economics, and practice. Cambridge University Press.
11. Engels, F. (1880). Die Entwicklung des Sozialismus von der Utopie zur Wissenschaft. XHGLC Publicaciones Editoriales.
12. Farooq, M. O. (2011). Self-interest, homo Islamicus and some behavioral assumptions in Islamic economics and finance. International Journal of Excellence in Islamic Banking and Finance, 1(1), 52–79.
13. Furqani, H., & Aslam Haneef, M. (2012). Theory appraisal in Islamic economic methodology: purposes and criteria. Humanomics, 28(4), 270-284.
14. Furqani, H., & Echchabi, A. (2022). Who is Homo Islamicus? A Qurʾānic perspective on the economic agent in Islamic economics. ISRA International Journal of Islamic Finance, 14(2), 206-220.
15. Hall, P.A., Soskice, D. (2004). Varieties of Capitalism and Institutional Complementarities. In: Franzese, R., Mooslechner, P., Schürz, M. (eds) Institutional Conflicts and Complementarities. Springer, Boston, MA. https://doi.org/10.1007/978-1-4757-4062-2_3.
16. Hasan, Z. (2016). Nature and significance of Islamic economics. INCEIF: The Global University of Malaysia, KL. Hayek, F. A. (1945). The use of knowledge in society. The American Economic Review, 35(4), 519–530.
17. Islahi, A. A. (2014). History of Islamic economic thought: Contributions of Muslim scholars to economic thought and analysis. Edward Elgar.
18. Islahi, A. A. (2018). History of Islamic Banking and Finance. Intellectual Discourse, 26.
19. Kartal, G. (2016). “Homo-Economicus”a Karşı “Homo-Islamicus”. Nevşehir Hacı Bektaş Veli Üniversitesi Sosyal Bilimler Enstitüsü.
20. Kayalı, B., Cevizli, İ., Bilen, M., & Aydoğan, B. N. (2025). Homo Islamicus and the Tendency of Economic Behavior. Turkish Journal of Islamic Economics, 12(2).
21. Kennedy, G. (2010). Paul Samuelson and the invention of the modern economics of the invisible hand. History of economic ideas: XVIII, 3, 2010, 1000-1015.
22. Khan, M. A. (2013). What is wrong with Islamic economics? Analysing the present state and future agenda. Edward Elgar.
23. Kolakowski, L. (1978). Main Currents of Marxism: It’s Rise, Growth and Dissolution. Oxford: Clarendon Press.
24. Korkut, C. (2020). Kapitalist İktisat Sisteminin Dönüşümünün Şafağında İslâm İktisadı. Muhafazakar Düşünce Dergisi, 16(59), 212-243.
25. Kornai, J. (1992). The socialist system: The political economy of communism. Princeton University Press.
26. Kuran, T. (1996). The discontents of Islamic economic morality. The American Economic Review, 86(2), 438–442.
27. Kuran, T. (2004). Islam and mammon: The economic predicaments of Islamism. Princeton University Press.
28. Kuran, T. (2011). The long divergence: How Islamic law held back the Middle East. Princeton University Press.
29. Lange, O., & Taylor, F. M. (1938). On the economic theory of socialism (B. E. Lippincott, Ed.). University of Minnesota Press.
30. Mahyudi, M. (2015). Reviving the Islamic economic system through shariah-based public policy. Humanomics, 31(4), 415-429. https://doi.org/10.1108/H-06-2015-0037.
31. Mandel, E. (1976). The Formation of Marx’s Economic Thought. Persona & Derecho, 3, 707.
32. Marx, K. (1867). Capital: A critique of political economy. Hamburg, Germany: Verlag Meissner.
33. Marx, K. (1875). The Critique of the Gotha Programme. Die Neue Zeit.
34. Marx, K., & Engels, F. (1848). The communist manifesto (1848). New York.
35. Mill, J. S. (1848). Of the stationary state. Book IV.
36. Mises, L. von. (1920). Economic calculation in the socialist commonwealth. Archiv für Sozialwissenschaften und Sozialpolitik, 47, 86–121.
37. Naqvi, S. N. H. (1981). Ethics and economics: An Islamic synthesis. The Islamic Foundation.
38. Nove, A. (1983). The class nature of the Soviet Union revisited. Soviet Studies, 35(3), 298-312.
39. Polanyi, K. (1944). The great transformation: The political and economic origins of our time. Farrar & Rinehart.
40. Ricardo, D. (1817). The first six chapters of the principles of political economy and taxation. First published by Cambridge University Press in 1951.
41. Rudnyckyj, D. (2011). Spiritual economies: Islam, globalization, and the afterlife of development. Cornell University Press.
42. Samuelson, P., & Nordhaus, W. (2009). EBook: Economics. McGraw Hill.
43. Schumpeter J.A. (1942). Capitalism, Socialism and Democracy. Richard Swedberg Stockholm University first published in the UK in 1943.
44. Scott, J. C. (1976). The moral economy of the peasant: Rebellion and subsistence in Southeast Asia. Yale University Press.
45. Sholihin, M. (2024). Islamic rationality of Muslim consumers: new insight from text analytics and Al-Ghazali’s thought. Journal of Islamic Accounting and Business Research, 15(7), 1093-1117.
46. Siddiqi, M. N. (2004). Riba, bank interest and the rationale of its prohibition. Jeddah: Islamic Research and Training Institute.
47. Smith, A. (1776). An inquiry into the nature and causes of the wealth of nations: Volume One. London: printed for W. Strahan; and T. Cadell, 1776.
48. Stuart, E. (1976). Captains of Consciousness: Advertising and the Social Roots of the Consumer Culture. McGraw-Hill Book Company.
49. Tabakoğlu, A. (2022). İktisat Kavramlarının Kapitalizm ve İslam İktisadındaki Tezahürleri: Mustafa Kutlu ile Kadîmin Peşinde. İslam Ekonomisi ve Finansı Dergisi (İEFD), 8(2), 319-344.
50. Temelli, C. (2015). MÜSİAD’ın Söylem ve Pratiklerinde İslam ve Kapitalizm İlişkisi. Ardahan Üniversitesi İktisadi ve İdari Bilimler Fakültesi Dergisi, 1(2), 45-52.
51. Thompson, E. P. (1971). The moral economy of the English crowd in the eighteenth century. Past & Present, 50(1), 76–136.
52. Ülev, S. (2022). İslami Mikrofinans: Bir Literatür İncelemesi. Adam Academy Journal of Social Sciences, 12(1), 169-210.
53. Veblen, T., & Howells, W. D. (1899). The theory of the leisure class: 1899. AM Kelley.
54. Wan, D. (1989). The Concept Of Knowledge In Islam by Wan Mohd Nor Wan Daud.
55. Warde, I. (2010). Islamic finance in the global economy. Edinburgh University Press.
56. Yanıklar, C. (2010). Tüketim Kültürü, Kapitalizm ve İnsan İhtiyaçları Arasındaki İlişki Üzerine Bir Tartışma. Cumhuriyet Üniversitesi Fen-Edebiyat Fakültesi Sosyal Bilimler Dergisi, 34(1), 25-32.
57. Yenice, A. C. (2020). Homoeconomicus’ tan Homoislamicus’a: Karşılaştırmalı Bir Araştırma. International Journal of Islamic Economics and Finance Studies, 6(2), 138-155.
58. Zaim, S. (1992). Türkiye’nin Yirminci Yüzyılı, C. 1, 3. Bs., İstanbul, İşaret Yayınları, Haziran 2007. İslam-İnsan-Ekonomi, İstanbul, Yeni Asya Yayınları, 1992.
59. Zaman, A. (2015). Re-defining Islamic economics. Islamic Economics: Basic concepts, new thinking and future directions, 58-76.