Gwamnati ta na fitar da nata kuɗi mai zaman kansa, kuma ba a halatta a danganta shi da kowane kuɗin waje ba.

The State issues its own independent currency, and it is not permitted for it to be linked to any foreign currency.

Dalilin nusu na farko na wannan maƙala shi ne dalilin da ya ba wa Imam damar tafiyar da al'amuran al'umma bisa ga maganar Annabi ﷺ: «Imam makiyayi ne.»

The evidence for the first half of this article is the evidence that gave the Imam the right to manage the affairs with the words of the Prophet : ,.» الإِمَامُ رَاعٍ «.

"Imamu mai tsaro ne" (Al-Bukhari ya ruwaito daga 'Abdullahi (SWT) Bin Umar ﷺ), kuma tsara al-amuran da aka halatta na daga cikin sarrafa al'amura. Samar da takamaiman kudi ga Gwamnati na daga cikin al'amuran da aka halatta, don haka ya halasta ga Gwamnati ta samar da takamaiman kudi, kuma haka ma ya halasta ga Gwamnati kada ta yi hakan. Manzon Allah ﷺ bai samar da takamaiman kudi bisa halaye na musamman da daidaitattu ba, kuma a zamaninsa Gwamnati ba ta da kudinta, kuma yanayin ya ci gaba da kasancewa haka a dukkan zamaninsa da zamanin Khulafaur Rashidun bayansa, har zuwa farkon zamanin Umayyawa, har zuwa lokacin 'Abdul-Malik bn Marwan wanda ya yanke shawarar canza komai daga zinare da azurfar da ake amfani da su, ko an yi su da tsari ko ba a yi ba, zuwa kudi mai tambarin Musulunci kuma mai nauyi daidai ba tare da bambanci ba. Saboda haka, ya yi Dirhami daga azurfa da Dinari daga zinare, kuma daga lokacin ne aka fara yin Dinarai da Dirhami na Musulunci, alhali kuwa ba a san su ba kafin hakan. Don haka, samar da kudi halal ne kuma ba wajibi ba ne ga Gwamnati, sai dai idan kare tattalin arzikin kasa daga lalacewa da kare ta daga abokan gābanta na bukatar samar da kudi, a lokacin samar da shi zai zama wajibi, bisa ga ka'idar Shari'a: "Abin da wajibi ba zai cika ba sai da shi, to shi ma wajibi ne."

“The Imam is a guardian” (reported by Al-Bukhari from ‘Abd Allah (swt) Bin Umar), and organising the permitted issues is from the management of the affairs. To create a specific currency for the State is from the permitted issues, so it is permitted for the State to create a specific currency, and in the same way it is permitted for the State not to do so. The Messenger (pbuh) did not create a specific currency based upon specific consistent characteristics, and in his time the State did not have its own currency, and the situation remained the same throughout his time and the time of the righteous guided Khulafaa’ after him, and during the beginning of the Ummayad period up until the time of ‘Abd alMalik b. Marwan who decided to change everything from the gold and silver that was being used, whether minted or not, to the currency with an Islamic minting and of equal weight without any disparity. Consequently, he minted Dirhams from silver and Dinars from gold, and from that time the Islamic Dinars and Dirhams were minted whereas they were not known before then. So to issue a currency is permitted and is not obligatory upon the State, unless safeguarding the economy of the land from ruin and protecting it from its enemies required the issuing of a currency, at which point its issuance would be obligatory, in accordance with the Shari’ah principle: “That, without which the obligation cannot be accomplished, is itself an obligation”.

Dalilin haramcin wannan bangare na biyu na labarin shi ne, zai sa Dawla ta bi duk wata kafiriyar dawla da take danganta kudinta da ita, kamar yadda lamarin ya kasance a lokacin da Iraki ta kasance tana danganta kudinta da Sterling, kuma fiye da haka, za ta kasance karkashin ikon wannan kafiriyar dawla ta fannin kudi. Dukkan wadannan al'amura haram ne, kuma ka'idar Shari'a ta ce: "Hanyar zuwa ga abin haramun ma haramun ce", don haka danganta kudin Dawlar Musulunci da wata kasar waje haramun ne.

As for the second part of the article, the evidence for its forbiddance is that it would make the State follow whichever disbelieving state it links its currency too, as was the scenario when Iraq used to be linked to Sterling, and over and above that it would be at the mercy of that disbelieving state from the financial angle. Both of these issues are forbidden, and the Shari’ah principle states that: “The means to something forbidden is also forbidden”, and so to link the currency of the Islamic State to a foreign State is forbidden.