Tsarin tattalin arziki a cikin Musulunci wani muhimmin sashe ne na akidar Musulunci. Dokoki da suka shafi tattalin arziki da kudi suna haɗe da sauran dokoki da suka shafi aure, dangantakar iyali, siyasa, ɗabi'a, ibada, imani, da sauransu. Zakka, wani bangare na tattalin arzikin Musulunci, an saukar da ita a cikin Alƙur'ani tare da ibadar sallah a cikin ayoyi sama da goma sha huɗu a cikin salon "ku tsayar da sallah, ku biya zakka." A cikin Suratul Mujadila (sura ta 58, aya ta 4), ɗaya daga cikin zaɓuɓɓukan kaffara ga zunubin da ya shafi aure shi ne ciyar da mabuƙata sittin. Abin da wannan ke nufi a zahiri shi ne Alƙur'ani da Sunnar Annabi Muhammad ﷺ sun ƙunshi nassoshi warwatse waɗanda suka haɗa da dokoki masu alaƙa da kuɗi da tattalin arziki, da kuma sauran batutuwa. Annabi Muhammad ﷺ ba masanin tattalin arziki ba ne mai digiri a fannin tattalin arziki ba. Shi annabi ne kuma manzon Allah wanda aka yi masa wahayi kan batutuwa dabam-dabam, ciki har da tattalin arziki. Saboda haka, wajibi ne a yi tsarin istinbadi don samun tsarin tattalin arziki da tsara shi.

The economic system in Islam is an integral part of the Islamic ideology. The rules related to the economy and finances are intertwined with other rules pertaining to marriage, family relations, politics, morals, rituals, beliefs, and others. Zakah, one of the components of the Islamic economy, is revealed in the Quran together with the ritual of prayer in more than fourteen verses in the form “establish the prayer and pay the Zakah.” In Surah Al-Mujadilah (chapter 48, verse 4), one of the options to recover from a marriage-related sin was to feed sixty poor people.55 What this really means is that the Quran and the Sunnah of Prophet Mohammad contain scattered texts which include rules related to finances and economy as well as to other topics. Prophet Mohammad was not an economist with a degree in economics. He was a prophet and a messenger of God who received revelation on various issues including economics. A derivation process, therefore, becomes necessary to obtain and systematize the economic structure.

Wannan yana nuna cewa tsarin tattalin arziki wani bangare ne na tsari mafi girma na Musulunci, don haka bai kamata a raba shi ba, ko daga takwarorinsa (sauran tsare-tsare) ko daga tushensa (asasin Musulunci). Tsarin tattalin arzikin Musulunci zai iya kuma zai samar da sakamakon da ake so na adalci da gaskiya ne kawai idan aka dauke shi tare da sauran Musulunci. Wannan zai bayyana a fili idan muka tattauna ci gaban tsarin tattalin arziki da kudi a Musulunci a sashe na gaba.

This further implies that the economic structure is part of a bigger schema of Islam and should not be separated either from its siblings (other systems) or root (the foundation of Islam). The economic system of Islam can and will produce the expected outcome of justice and fairness only when taken together with the rest of Islam. This will be evident when we discuss the development of the economic and financial system in Islam in the next section.

Wannan babin ya gabatar da manyan batutuwa uku. Na farko shi ne ci gaban tsarin tattalin arziki da kuɗi na Musulunci a hankali. Batu na biyu shi ne tattalin arzikin siyasa a Musulunci. Na ƙarshe shi ne tsarin kuɗi a Musulunci.

This chapter presents three main topics. The first one is the gradual development of the economic and financial system of Islam. The second topic is the political economy in Islam. The last topic is the financial system in Islam.