Dinlerin ekonomisinin olup olamayacağı veya diğer dinlerin ekonomisi olmadığı halde neden İslam'ın ekonomisinin olduğu tartışmaların odak noktasıdır. Binaenaleyh en temel tartışma İslam Ekonomisi kavramı üzerinedir. Bu tartışmayla birlikte İslam'da yalnızca birkaç ekonomik temel prensip varken bu birkaç temel prensip üzerine bir ekonomi modelinin inşa edilip edilemeyeceği hususu da tartışılmaktadır. Temel prensipleri Kuran ve Sünnetle ortaya konulduktan sonra İslam alimlerinin Kuran ve Sünnette bulunmayan hükümlerle ilgili düşünceleri yani icmanın ve kıyasın İslam Ekonomisinin tartışılmaktadır. Bu durumda ekonomik yapının, araçların ve teorilerin hızla değiştiği dönemlerde de söz konusu icma bağlayıcı mıdır? Yoksa Prof. Dr. Necmettin Erbakan'ın Adil Ekonomik Düzen düşüncesi gibi makroekonomik konulara (para sistemi, finans, kredi, faiz, vergi ve sigorta vb.) Kuran ve Sünnete uygun olan ve ters düşmeyen çözümler getiren düşünceler İslam Ekonomisinin bizzat kendisi midir? Çalışmada bu tartışmalar incelenmekte ve İslam Ekonomisi bağlamında Adil Ekonomik Düzen'in konumu araştırılmaktadır. Adil Ekonomik Düzen faize karşı İslam'ın koyduğu kuralları aynen uygulamakta, faizin şiddetle yasaklandığını tam anlamıyla kabul etmekte ve faizi ekonomik sistem için bir gereklilik görmemektedir. Adil Ekonomik Düzen, vergi ile zekat karşılaştırmasında da vergiyi tamamen ayrı bir ekonomik araç olarak görmekte ve devletin gelirlerinin faktör tedarik etme karşılığında üreticinin gelirine ortak olmak suretiyle sağlanacağını ortaya koymaktadır. Adil Ekonomik Düzende karşılıksız para basma yoktur. Bununla birlikte banka parası yani kaydi veya hayali para da olmayacaktır. Böylece ekonomide her dönem canlanma evresi devam ettiği halde enflasyon olmayacaktır. Prof. Dr. Necmettin Erbakan, başbakan olduğu 54. Refahyol Hükümeti döneminde canlanma dönemini enflasyonsuz geçirerek ve stagflasyonun tam tersini gerçekleştirerek iktisat bilimi literatürüne önemli bir katkıda bulunmuştur. Böylece Adil Ekonomik Düzen, içinde bulunulan çağın ihtiyacına çare olma özelliğini uygulamalarla ortaya koymuştur. Şimdi asıl konu bu düşüncenin İslam Ekonomisi olup olmadığı hakkındadır. Buna göre içinde bulunulan çağın ihtiyaçları dikkate alınarak modern araçlarla yeni bir ekonomik sistem olarak ortaya konulmuş ve temel prensipleri de Kuran ve Sünnetle belirlenmiş olan Erbakan'ın Adil Ekonomik Düzen düşüncesi, günümüzde İslam Ekonomisinin temellerini içerisinde barındırmaktadır. Bundan dolayı Adil Ekonomik Düzenin İslam Ekonomisi olarak ifade edilmesinde bir sakınca olmadığı gibi onun bir İslam Ekonomisi Modeli olduğunun daha uygun bir ifade olacağı yönündedir. Bu anlamda Kapitalist Sistem içerisinde Klasik Okulun konumu ne ise İslam Ekonomisi içerisinde ilk olması dolayısıyla Adil Ekonomik Düzenin konumu da aynıdır, denebilir

While other religions do not offer a unique economic system, the question of why Islam offers one has been a focal point for discussions. The concept of whether religions should offer a unique economic system is an attractive discussion. Therefore the concept of an Islamic economy is creating the foundation for a discussion. Moreover, even though Islam has a number of core economic principles and builds its economic model over these core principles. Once these principles are established a more distinctive economic model is created and is open to further discussions. Islam’s economic model is shaped with the Quran and Sunnah. However, the contributions of a consensus of Islamic scholars (ICMA) are used to establish permanent boundaries for a current Islamic economic system creates a new conflict. Under the circumstances, two crucial questions should be addressed. The first question: Are the decisions of the ICMA binding, while alterations in the economy and in its theories are accelerated? The latter question: Is the Fair Economic Order (FEO) formed by Necmettin Erbakan which is based on the Quran and Sunnah, which offers solutions to the problems of the macroeconomic components (monetary system, finance, credit, interest, tax, insurance regulations, etc.) an Islamic economic system within itself? In this study, these arguments will be discussed and the situation of the Fair Economic Order will be emphasized. The Fair Economic Order (FEO) follows and accepts Islam’s perspective regarding interest, and does not see interest as a necessity of its economic system. Moreover, FEO does not consider The Zakat (alms) as an economic tool. The perspective regarding tax held by FEO is completely different than contemporary tax system. The state acts as a fifth economic factor by providing opportunities to production, thus establishes a partnership with producers to derive revenue from this partnership. However, while FEO does not allow the printing money without a corresponding value creation, it also demonstrates strong resistance to bank money or fictional currencies, thus the economic revival is confirmed without providing any base for inflation. The 54th Government of Turkey under the administration of Prof. Dr. Necmettin Erbakan made a significant contribution to the literature of science of economics with the exact opposite of stagflation and by proving that the economic revival can be established without inflation. In this sense, FEO provides strong evidence in order to answer how to offer remedies to contemporary issues. However, the main argument regarding whether or not the FEO is an Islamic economy remains. Erbakan’s FEO borrowed its essential principles from Quran and Sunnah to form a new economic order with modern tools by considering the current needs of the economy. FEO contains essential economic dimensions of Islamic economy. Therefore, it would be appropriate to say that the Fair Economic Order is an Islamic Economics Model which can be expressed as an Islamic Economics. To conclude we can say that the Fair Economic System in the Islamic Economics is that which is what the Classical Economics were in the Capitalist economic system.The Fair Economic Order (FEO) follows and accepts Islam’s perspective regarding interest, and does not see interest as a necessity of its economic system. Moreover, FEO does not consider The Zakat (alms) as an economic tool. The perspective regarding tax held by FEO is completely different than contemporary tax system. The state acts as a fifth economic factor by providing opportunities to production, thus establishes a partnership with producers to derive revenue from this partnership. However, while FEO does not allow the printing money without a corresponding value creation, it also demonstrates strong resistance to bank money or fictional currencies, thus the economic revival is confirmed without providing any base for inflation. The 54th Government of Turkey under the administration of Prof. Dr. Necmettin Erbakan made a significant contribution to the literature of science of economics with the exact opposite of stagflation and by proving that the economic revival can be established without inflation. In this sense, FEO provides strong evidence in order to answer how to offer remedies to contemporary issues. However, the main argument regarding whether or not the FEO is an Islamic Economics remains. Erbakan’s FEO borrowed its essential principles from Quran and Sunnah to form a new economic order with modern tools by considering the current needs of the economy. FEO contains essential economic dimensions of Islamic Economics. While other religions do not offer a unique economic system, the question of why Islam offers one has been a focal point for discussions. The concept of whether religions should offer a unique economic system is an attractive discussion. Therefore the concept of an Islamic Economics is creating the foundation for a discussion. Moreover, even though Islam has a number of core economic principles and builds its economic model over these core principles. Once these principles are established a more distinctive economic model is created and is open to further discussions. Islam’s economic model is shaped with the Quran and Sunnah. However, the contributions of a consensus of Islamic scholars (ICMA) are used to establish permanent boundaries for a current Islamic economic system creates a new conflict.Under the circumstances, two crucial questions should be addressed. The first question: Are the decisions of the ICMA binding, while alterations in the economy and in its theories are accelerated? The latter question: Is the Fair Economic Order (FEO) formed by Necmettin Erbakan which is based on the Quran and Sunnah, which offers solutions to the problems of the macroeconomic components (monetary system, finance, credit, interest, tax, insurance regulations, etc.) an Islamic economic system within itself? In this study, these arguments will be discussed and the situation of the Fair Economic Order will be emphasized. An Islamic Economics is not an alternative, synthesis or antithesis of the mainstream economic schools that make up Liberal Capitalism. The Islamic Economics is however, an alternative economic system to both Capitalism which represents the general thought of all of these schools and Socialism which is considered anti-capitalism. The Islamic Economic Model, which is included in the Islamic Economics, can be perceived as a school within the Capitalist Economic System. For instance how schools of orthodox economic thought generally have the principles of Liberal or Neo-liberal Capitalist economic thought, and these Islamic economic models carry the basic principles of the Islamic Economics. The main sources of Islamic Economics are the Quran and the Sunnah which is composed from words and practices of the Prophet of Islam. Provisions in the Qur'an and the Sunnah are definite in the Islamic Economics and should be considered as undisputable. The economic practices that are not explicitly included in the main sources of the Islamic Economics are determined by insubordination (icma) and comparison (kiyas) as long as they do not contradict the main principles of Islam and are in accordance with the requirements of current systems. Thus, the Islamic Economics emerges. Is Erbakan's “Fair Economic Order” in reality an Islamic Economics, an Islamic Economics model or is it one of the current economic models in any orthodox and heterodox economic approach? These questions can be answered only by Islamic economic resources, principles and comparison of the subjects. First of all, in terms of resources, the Fair Economic Order does not seem to have any rules or principles contrary to the provisions of the main sources of the Islamic Economics. Apart from that, Erbakan's most known aspect by the world is his commitment to the Islamic religion, his uncompromising position and this position strongly reflects on his economic thoughts. The current macroeconomic issues not covered by these main sources are answered with works of scientists whom came together under Erbakan’s supervision in accordance with Islamic economic rules. When compared in terms of principles, the basic principles of the Islamic Economics are righteous supremacy, social justice, fair distribution of income, sanctity of labor, balance in relation to labor and capital, moral responsibility and solidarity, avoidance of waste and greed, and being a production based economy with developing principles. In the study, it was concluded that the Fair Economic Order had the same principles as the Islamic Economics.In comparison with the basic macroeconomic aspects of the Islamic Economics, two main subjects mentioned above shows that the Fair Economic Order does not demonstrate slightest difference in terms of approaches to these issues than Islamic Economics’ principles. However, since many of macroeconomic issues are up-to-date, these issues were not addressed by previous Islamic economists in the past. However, Fair Economic Order has offered solutions to these problems according to Islamic Economics’ principles. Based on the obtained findings above mentioned, Erbakan has set a new economic system with modern tools to address the present day needs. Erbakan’s Fair Economic Order’s basic principles are determined by the Quran and the Sunnah and it has the basic principles of the Islamic Economics. Therefore, it would be appropriate to say that the Fair Economic Order is an Islamic Economics Model which can be expressed as an Islamic Economics. To conclude we can say that the Fair Economic System in the Islamic Economics is that which is what the Classical Economics were in the Capitalist economic system.