Idan ka buɗe Alƙur'ani ka duba surorinsa kana neman Sura da ta yi magana a kan tattalin arzikin Musulunci, ba za ka same ta ba. Mafi kusa da za ka samu ita ce Suratul Anfal (sura ta 8), wadda aka sanya wa suna kuma aka saukar da ita dangane da dukiyar yaƙi, kuma tana ƙunshe da ƙa'idoji kaɗan kan rarraba dukiyar yaƙin. Haka kuma, Annabi Muhammad ﷺ bai bayar da wata magana ta musamman ba, bai yi huɗuba ba, bai kuma yi sanarwar jama'a da aka keɓe gaba ɗaya ga abin da za mu iya kira a yau tsarin tattalin arziki. Ayoyin da ke ɗauke da magana a kan al'amuran tattalin arziki da kuɗi an saukar da su ne a cikin shekara ashirin da uku (tsawon rayuwar Muhammad ﷺ a matsayin annabi). Sau da yawa ana yin ambaton abin da ke da alaƙa da tattalin arziki dangane da wani lamari da ya buƙaci hukunci ko ƙa'ida ta wata irin. Misali shi ne ƙa'idar mallakar ƙasar da aka ci da yaƙi, wadda aka saukar tare da yaƙin Khaibar.56 Don haka, cikakken hoton tsarin tattalin arziki sai an gina shi ne daga ayoyin Alƙur'ani, maganganun Annabi ﷺ, da hukunce-hukuncen kan lamuran musamman. Sassan da ke biye suna gabatar da tare da yin bayani kan manyan ƙa'idodi huɗu da ake ganin suna da muhimmanci ga ci gaban tsarin tattalin arziki a Musulunci.

If you open the Quran and browse its chapters looking for a Surah on the Islamic economy, you will not be able to find any. The closest you will get is Surah Al-Anfal (chapter 8), which was named and revealed in relation to the proceeds of war and contains few rules on the distribution of the proceeds. Similarly, Prophet Mohammad did not issue specific statements, deliver speeches, or make public announcements totally dedicated to what we can call today an economic structure. The texts which include references to economic and financial issues were revealed over the course of twenty-three years (the life span of Mohammad as a prophet). Quite often a reference of economic substance may be made in relation to an incident that required a rule or judgment of some sort. One example is the rule related to the ownership of conquered land, which was revealed in conjunction with the battle of Khaibar.56 So the full picture of the economic system needs to be constructed from verses in the Quran, statements of the Prophet, and judgments on specific cases. The following subsections present and address four major principles deemed essential to the development of the economic system in Islam.

Muhimmin abu a cikin tsarin tattalin arziki a Musulunci shi ne ra'in dukiya, wanda ake kira Rizq a ma'anar Musulunci. Menene dukiya? Kuma wane ne mai bayar da dukiya? Musulunci ya tabbatar da cewa adadin dukiyar da duk wani mutum zai samu a rayuwarsa Allah ne yake tsara shi. Mutane suna kokari a wannan rayuwa domin samun daidai abin da Allah ya rubuta musu. A kokarinsa na neman dukiya, mutum ba shi da masaniya game da abin da Allah zai ware masa. Amma da zarar ya samu wani adadi na dukiya, yana da muhimmanci ya yi imani cewa Allah ne ya ware masa wannan dukiyar.

Essential to the development of the economic system in Islam is the concept of wealth known as Rizq in Islamic terms. What is wealth? And who is the provider of wealth? Islam maintains that the amount of wealth acquired by any human throughout his life is determined by Allah. People strive in this life to acquire exactly what Allah has prescribed to them. In his endeavor to acquire wealth, man has no knowledge of what could be allocated to him by god. But once he acquires any amount of wealth, it is essential that he believes that this wealth had been allocated to him by Allah.

Yana da muhimmanci a dasa wannan ra'ayi a zukatan Musulmi saboda dalilai da dama. Na farko, Musulunci yana so ya kiyaye tawali'u mai kyau a cikin al'umma, musamman tsakanin wadanda za su zama masu arziki da dukiya. Sanin cewa Allah ne Ya ba su wannan dukiya yana kawar da jin girman kai da son kai. Na biyu, Musulunci yana gina karimci a cikin al'umma, wanda zai zama wajibi wajen taimakon talakawa. Na uku, Musulmi za su bukaci su bayar da kudi da son ransu fiye da abin da dokokin kasa suka wajabta musu. Na hudu, daular Musulunci za ta fuskanci yake-yake da dama tun farkon kafuwarta, wanda hakan ya bukaci goyon bayan kudi daga mabiyanta.

It was important to engrave this concept in the minds of Muslims for several reasons. For one, Islam wanted to maintain a good level of humility in the society especially among those who would become rich and wealthy. Knowing that the wealth has been granted to them by Allah removes that sense of arrogance and self-centered feelings. Second, Islam was building generosity within the society, which would be deemed necessary for dealing with the poor. Third, Muslims will be required to spend voluntarily beyond what was required of them by the laws of the state. Fourth, the Islamic state was going to face multiple wars at its infancy, which required the financial support of its constituents.

A cikin Alkur'ani, akwai fiye da ambato ɗari ɗaya da ke nuna cewa Allah ne ke azurta da arziki (dukiya). Ga wasu daga cikin waɗannan ambato. A cikin Suratu Ar-Rum, akwai ambato kai tsaye da ke nuna cewa Allah ne ke azurta da dukiya.57 "Allah ne Wanda ya halicce ku, sa'an nan ya azurta ku, sa'an nan zai sa ku mutu, sa'an nan kuma zai sake rayar da ku (a Ranar Tashin Alkiyama)." (Alkur'ani 30:40). A wani wurin kuma58 ya ce: "Ya ku mutane! Ku tuna da ni'imar Allah a kanku! Akwai wani mahalicci banda Allah wanda ke azurta ku da arziki daga sama da ƙasa? Babu wanda ya cancanci a bauta masa sai Shi." (Alkur'ani 35:3)

Sabanin ka'idar "karancin albarkatu" da tsarin jari-hujja ke bayarwa, Musulunci yana kawo ka'idar "yalwar albarkatu." A wurare da dama a cikin Alkur'ani, ana maimaita ra'ayin cewa Allah ya halicci yalwar albarkatu, kuma ya sanya a cikinsu amfani ga mutane. Musulunci yana son yada imani cewa manyan albarkatun duniya ba su da karanci, kuma Allah ya halicci fiye da isa ga dukan mutane su amfana da su. Musulunci yana son samar da tunani wanda ke godiya ga yalwar albarkatu, kuma yana tunatar da mutum a kowane lokaci cewa Allah, Mahalicci, ne ya samar da wadannan albarkatu ta hanyar da mutane za su iya amfani da su kuma su yi abu mai kyau da su.

Contrary to the “scarcity of resources” principle advocated by capitalism, Islam advances the principle of “abundance of resources.” In numerous locations in the Quran, the idea that Allah has created abundance of resources and created in them benefit for the people is repeated time and again. Islam wants to propagate the belief that the core resources in the world are not scarce, and that god has created more than enough for all the people to enjoy. Islam wants to create a mind-set which appreciates the abundance of resources and remembers at all times that these resources had been provided by god, the creator, in a manner that people can utilize them and make something good out of them.

A cikin Suratun Nahl (sura ta 16), Alkur'ani ya lissafa abubuwa masu yawa daga cikin hanyoyin dukiya, kuma ya tunatar da cewa Allah ne ya fara halittar wadannan abubuwa. A cikin ayoyi na 5-8, ya ce:

In Surah Al-Nahl (chapter 16), the Quran enumerates many of the wealth resources and reminds of the fact that these resources were originally created by Allah. In verses 5-8, it says,

Kuma dabbobi, Ya halitta su dominku; a cikinsu akwai zafi (tufafi masu dumi), da fa'idoji masu yawa, kuma daga cikinsu kuke ci. Kuma a cikinsu akwai kyau a gare ku, idan kuka komo da su gida da yamma, da kuma idan kuka kora su zuwa kiwo da safe. Kuma suna ɗaukar kayanku zuwa ƙasar da ba za ku iya kaiwa ba sai da wahala mai girma a kanku. Lallai Ubangijinku Mai cike da Tausayi ne, Mai jin ƙai. Kuma Ya halicci dawakai, alfadarai da jakuna, domin ku hau su, kuma domin ado. Kuma Yana halittar wasu abubuwa da ba ku sani ba. A cikin tsarin samarwa, mutane sukan manta cewa dabbobin da suke kiwo (shanu, tumaki, dawakai, raƙuma) sun kasance a duniya tun kafin mutum ya bayyana, kuma an halicce su ta hanyar da mutum zai iya horar da su da amfana da fa'idodin da ke cikinsu. Domin fahimtar fa'idodin da ke cikin waɗannan dabbobi, za a iya kwatanta su da sauran dabbobin daji, waɗanda ba za a iya amfani da su wajen abinci ko sufuri ba, misali, zakuna, damisoshi, kyarkeci, kura, da sauransu.

And the cattle, He has created them for you; in them there is warmth (warm clothing), and numerous benefits, and of them you eat. And wherein is beauty for you, when you bring them home in the evening, and as you lead them forth to pasture in the morning. And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of Kindness, Most Merciful. And He has created horses, mules and donkeys, for you to ride and as an adornment. And He creates other things of which you have no knowledge In the midst of the production cycle, people tend to forget that the very animals they raise (cattle, sheep, horses, camels) had existed in this world independent of man, and they have been created in a manner that man can tame these animals and utilize the benefits in them. In order to appreciate the inherent benefits of these animals, one can compare them with other animals in the wild, which cannot be utilized for food or transportation, for example, the lions, tigers, wolves, hyenas, and others.

Mahangar Musulunci game da talauci an fi taƙaita ta da wannan magana: "Idan talauci mutum ne, zan kashe shi." Umar bin Al-Khattab, khalifa na biyu a Musulunci, ne ya faɗi wannan magana, Ali bin Abi Talib, khalifa na huɗu, kuma ya maimaita ta. Musulunci, a tsawon lokacin saukar wahayinsa, ya ƙirƙiri ƙyamar talauci da yunwa ba tare da wata sassauci ba. An ruwaito cewa Abu Dharr Al-Ghifari, ɗaya daga cikin sahabban Annabi ﷺ, ya ce: "Ina matuƙar mamakin mutumin da ba zai sami abinci a gidansa ba, kuma ba zai fita da takobinsa a hannunsa ba." Maganganun Umar bin Al-Khattab, Ali bin Abi Talib da Abu Dharr suna nuna matakin ƙyamar talauci da yunwa a Musulunci. Wannan ra'ayi ya samo asali ne kai tsaye daga ginshiƙin tunani da Annabi Muhammad ﷺ da Alƙur'ani suka kafa.

The Islamic view on poverty is best summarized by the statement “If poverty were a man, I would kill it.” This statement was made by Umar Bin Al-Khattab, the second caliph in Islam, and repeated by Ali Bin Abi Talib, the fourth caliph. Islam, over the course of its revelation, developed a categorical intolerance to poverty and hunger. Abu Dhar Al-Ghafari, one of the companions of the Prophet, is reported to have said, “I am most shocked by a poor man who cannot find food at home and does not come out with his sword in his hands.” The statements of Umar Bin Al-Khattab, Ali Bin Abi Talib, and Abu Dhar signify the level of intolerance for poverty and hunger in Islam. This view stems sequence from the fundamental thought established by Prophet Mohammad (PBUH) and the Quran.

Annabi Muhammadu ﷺ, a cikin magana kai tsaye game da talauci da yunwa, ya ƙi ko kaɗan yiwuwar cewa mutum ɗaya zai kwana da yunwa alhali unguwar da yake zaune tana da yalwa. A cikin kalmomin Annabi ﷺ: "Allah da ManzonSa za su ƙi al'ummar da ta bar ɗaya daga cikin membobinta ya kwana da yunwa." Wannan ƙiyayya mai ƙarfi ga yunwa da talauci ta bayyana a wata magana ta Annabi ﷺ, inda ya ce: "Wanda ya kwanta a kan gadonsa da cikakken ciki alhali maƙwabcinsa yana jin yunwa, ba mumini na gaskiya ba ne." Ka lura yadda Annabi ﷺ ke haɗa ƙin talauci da imani da akida cikin basira. Bai kawai yi doka ta gudanarwa da ke umurtar a ciyar da talakawan unguwa ba. Maimakon haka, ya dogara ga tushen akida na imani, wanda ya shafe sama da shekaru goma sha uku yana gina shi, tubali-tubali. Sa'an nan ya juya zuwa ga wannan tushen imani ya yi amfani da shi, yana cewa: idan kwarai kana imani da Musulunci kamar yadda kake ikirari, to ba za ka bari maƙwabcinka ya kwana da yunwa ba. Don haka ana amfani da tushen imani wajen gina wannan jin nauyi a tsakanin membobin al'umma.

Prophet Mohammad, in a direct reference to poverty and hunger, rejected the slightest possibility that one person would go hungry while the neighborhood he lives in has plenty. In the words of the Prophet, “Allah and his Messenger will disown a community which allows one of its members to sleep hungry.” This strong resentment of hunger and poverty was demonstrated in another statement by the Prophet, where he said, “He who resorts to his bed with full stomach while his neighbor is hungry is not a true believer.” Note how the Prophet skillfully links the rejection of poverty to one’s faith and belief. He does not simply make an administrative rule asking to provide food for the poor people in the neighborhood. Rather, he relies on the intellectual foundation of belief which he spent more than thirteen years putting together, one brick at a time. Then, he turns to this intellectual faith foundation and utilizes it by saying, if you truly believe in Islam as you claim, then you cannot allow your neighbor to go hungry. So the faith foundation is used to build this sense of responsibility among the members of the society.

A cikin tsarin jari-hujja (capitalism), ƙimar abu ta zahiri ita ce kaɗai ƙima da ke da nauyi da muhimmanci. Kuma ana bayyana ƙimar zahirin kaya ta fuskar amfanin da yake kawowa ga mutane, da kuma ta fuskar yadda za a iya musayarta da wasu kayayyaki ko abubuwa. Idan aka auna ƙimar kaya da kuɗi, to ana kiran ƙimar kayan da farashi.

Within the framework of capitalism, the material value is the only value that has weight and significance. And the materialistic value of a product is defined in terms of the benefit it carries to people and in terms of its exchangeability with other products or things. When the value of a product is measured in terms of money, then the value of the product is called the price.

Musulunci ya bambanta sosai wajen bayyana ƙima. Da farko, Musulunci ya gane nau'o'in ƙima guda biyu masu faɗi: nau'i ɗaya yana da alaƙa da ayyukan da mutane ke aikatawa, ɗayan kuma yana da alaƙa da abubuwa da kayayyaki. A cikin nau'in farko, Musulunci ya gane nau'o'in ƙima guda huɗu waɗanda ya kamata a samu idan mutum ya aikata wani aiki. Waɗannan ƙimomi su ne na ruhaniya, na ɗabi'a, na ɗan adam, da kuma na abin duniya. Ƙima a wannan mahallin tana nufin manufar da ake nema ta hanyar aikata aikin.

Islam has a totally different approach for value definition. First, Islam recognized two broad categories of values, one category is related to the actions taken by people, and the other is related to the things and commodities. Within the first category, Islam recognizes four types of values which should be attained when the human performs an action. These values are the spiritual, moral, human, and the materialistic values. The value in this respect refers to the objective sought by performing the action.

Ana danganta dabi'un ruhi da ayyukan da manufarsu kaɗai ita ce faranta wa Allah, Mahalicci, rai. Misali, ayyuka irin su salla, azumi, da aikin Hajji wajibi ne a kan Musulmi, kuma dole ne a gudanar da su bisa wani tsari. Waɗannan ayyuka ba su da wata daraja sai dai don faranta wa Allah rai, kuma ta haka ake biyan buƙatar bautawa da ke cikin zuciyar ɗan adam. Musulmi ba ya yin salla don motsa bayansa, ko da yake salla na iya amfanar tsokar baya. Maimakon haka, Musulmi yana yin salla ne da manufa guda ɗaya kacal, wato faranta wa Ubangijinsa rai. Alƙur'ani ya ce: "Ku tsayar da salla domin tuna Ni.75" Haka kuma, Musulmi ba ya azumtar watan Ramadan don ya rage kiba, ko da yake yana iya rasa nauyi yayin azumi. Amma yana azumi ne kawai don neman yardar Allah da gamsuwarsa. An rawaito cewa Annabi Muhammad ﷺ ya ce: "Allah yana cewa: dukkan ayyukan ɗan Adam nasa ne, sai dai azumi. Shi nawa ne, kuma ni ne nake ba da lada a kansa." Alƙur'ani kuma ya tabbatar da cewa an wajabta azumi a kan mutane kafin zamanin Musulunci, don su samu taƙawa ga Allah.76

Spiritual values are associated with acts whose only purpose it to please god, the creator. For example, the acts of prayer, fasting, and pilgrimage are ordained upon the Muslim and should be carried out in a certain order. These actions have no value except to please Allah, and consequently to satisfy the instinct of worshiping embedded within the human self. A Muslim does not perform prayer in order to exercise his back, although prayer may benefit the back muscles. Rather, a Muslim performs prayer for the sole objective of pleasing his god. The Quran says, “Establish the prayer for my remembrance.75” Similarly, a Muslim does not fast during the month of Ramadan in order to lose weight, although he may lose weight while fasting. But he performs fasting only to win the pleasure and satisfaction of Allah. It is reported that Prophet Mohammad had said, “Allah says: all your actions belong to you, except fasting. It is mine; and I am the one who provides the rewards for fasting.” The Quran confirms that fasting had been prescribed upon people so that they may have piety for Allah.76