Kafin mu ci gaba da tattaunawa kan tattalin arzikin siyasa a Musulunci, ya kamata in lura cewa kalmar tattalin arzikin siyasa (political economy) ana amfani da ita ne a ma'anar da ke nufin hanyoyin samarwa, amfani da rabon dukiya tsakanin al'ummomin ƙasashe, alaƙa da tattalin arzikin jihohi. A wannan ma'ana, tattalin arzikin siyasa yana duba dabaru da hanyoyin da ke shafar tattalin arzikin jihohi kai tsaye, da kuma ikon cimma manufofin tattalin arziki da tsarin tattalin arziki ya sanya a gaba. Saboda haka, ana iya amfani da kalmar tattalin arzikin siyasa a cikin tsarin akidu kamar Musulunci, jari-hujja, ko gurguzu. Don haka, mai karatu bai kamata ya yi tsammanin ganin kalmar "tattalin arzikin siyasa" a wasu ayoyi na Alƙur'ani ko a maganganun Annabi ﷺ ba. Duk da haka, batutuwan da ake nazari a ƙarƙashin laimar tattalin arzikin siyasa za a ciro su ne kuma a tantance su daga nassosi na asali na Alƙur'ani da Sunnah, da kuma ijma'in sahabban Annabi ﷺ, da kuma hujjar hankali da aka samo daga waɗannan nassosi.

Before proceeding in the discussion of the Islamic political economy, I should note that the term political economy is used in the context which refers to the processes of production, consumption, and distribution of wealth as related to the economies of states. In this respect, political economy addresses the strategies and methods which directly impact the economy of states and the ability to achieve the economic objectives set forth by the economic system. Hence, the term political economy can be used within the framework of ideologies such as Islam, capitalism, or socialism. Therefore, the reader should not expect to see the term “political economy” being used in some verses in the Quran or statements of the Prophet. However, the subjects studied under the umbrella of political economy will be extracted and evaluated from original texts of the Quran and the Sunnah as well as from the consensus of the companions of the Prophet and the causal reasoning derived from the original texts.

Ilmin tattalin arzikin siyasa ya ƙunshi batutuwa da dama masu alaƙa da tushen dukiya, yanayin dukiya, hanyoyin ƙara dukiya, da hanyoyin rarraba dukiya. Musamman ma, tattalin arzikin siyasa yana magana kan mallakar dukiya, kuɗi, farashin musayar kuɗi, ma'aunin zinariya, Riba (ruwa), tara dukiya, ciniki da kasuwanci, kamfanoni, aikin ɗan adam, da biyan buƙatun rayuwa na yau da kullum. Daga nan za mu tattauna ra'ayin Musulunci kan kowane ɗayan waɗannan batutuwa, mu kuma nuna yadda Musulunci yake tafiyar da albarkatun tattalin arziki iri-iri don ƙara samarwa, daidaita amfani, da kawar da talauci.

The political economy addresses a myriad of subjects related to the sources of wealth, the nature of wealth, the methods of increasing wealth, and the methods of distributing wealth. In particular, the political economy deals with property ownership, currency, exchange rates, gold standard, Riba (usury), hoarding, trade and commerce, corporations, human labor, and satisfaction of human basic needs. Next we discuss the Islamic perspective on each of these issues and show how Islam manages the various economic resources to enhance production, regulate consumption, and eliminate poverty.

Kafin in ci gaba da bayyana sassan tsarin tattalin arziki na siyasa a Musulunci, ya kamata in lura cewa a tarihi malaman Musulunci sun yi ƙoƙari sosai wajen tattara bayanan da suka shafi harkokin kuɗi da aka samu a cikin Alkur'ani, maganganun Annabi ﷺ, ayyukan sahabbai, da al'adun halifofi daban-daban. Daga cikin shahararrun littattafai a wannan fanni akwai littafin mai suna Al-Amwal (wanda ake fassara shi da kuɗaɗe) wanda Abu Ubaid Al-Qasim bin Sallam ya tattara, wanda ya rayu a lokacin 767-838 AC (150-224 AH). A cikin littafin Al-Amwal, Abu Ubaid ya tattara duk bayanan da suka shafi kuɗi, mu'amalolin kuɗi, mallakar dukiya, rarraba kuɗi, da makamantan waɗannan batutuwa. Al-Amwal littafi ne mai matuƙar amfani ga duk wani ɗalibi ko malami da ke neman fahimtar tattalin arzikin Musulunci. Wani babban littafi kuma shi ne mai suna Al-Kharaj (wanda ake fassara shi da harajin ƙasa) wanda Imam Abu Yusuf Ya'qub Al-Ansari ya rubuta (730-799 AC, 81

Before I proceed to describe the components of the Islamic political economy, I should note that historically Muslim scholars spent a good amount of effort compiling references to financial matters found in the Quran, the statements of the Prophet, the actions of companions, and the practices of various caliphs. Among the most prominent references is the book under the title Al-Amwal (translated as finances) compiled by Abu Obaid Al-Qasim Bin Salam who lived in the period 767-838 AC (AH 150-224). In the book Al-Amwal, Abu Obaid collected all references related to money, financial transactions, property ownership, money distribution, and related subjects. Al-Amwal is a very resourceful reference for any student or scholar seeking to understand the economics of Islam. Another major reference is the book under the title Al-Kharaj (translated as land taxation) authored by Imam Abu Yousuf Yakub Al-Ansari (730-799 AC, 81

AH 113-182). Abu Yusuf ya rubuta Al-Kharaj bisa buƙatar Halifa Harun Al-Rashid, wanda yake neman ingantaccen littafin tunani don gudanar da 82

AH 113-182). Abu Yousuf wrote Al-Kharaj based on the request of Caliph Harun Al-Rasheed, who was looking for a good reference for managing 82

al-Kharaj: Ƙa'idojin Kuɗaɗen Gwamnati Ana nufin al-Kharaj ya yi bayani dalla-dalla game da kuɗaɗen shiga na gwamnati, abubuwan da ke cikin kasafin kuɗin gwamnati, da hanyoyin rarraba dukiya tsakanin al'ummar ƙasar. Baya ga al'amuran kuɗi da littafin al-Kharaj ya tattauna, Abu Yusuf ya haɗa da manufofi da dabaru na sarrafa kuɗaɗen gwamnati.

the financial matters of the state. Al-Kharaj talked in details about the revenues of the state, the state budget items, and the means of distributing the wealth among the constituents of the state. Besides the financial matters addressed in the book of Al-Kharaj, Abu Yousuf included policies and strategies for managing the finances of the state.

Baya ga littattafan Al-Kharaj da Al-Amwal, ɗakin karatu na Musulunci yana ɗauke da adadi mara iyaka na bayanai kan al'amuran kuɗi da aka saka cikin tarin rubuce-rubuce da littattafan malamai daga cikin makarantun manyan Imamai, kamar Abu Hanifah,83 Ja'far,84 Malik,85 Al-Shafi'i,86 da Ibn Hanbal.87 A tsawon tarihin daular Musulunci ta khilafah, malaman da suka ƙware wajen cire hukunce-hukunce daga nassoshi ta hanyar amfani da ingantattun kayan aikin ijtihadi ne suka warware tare da magance al'amuran kuɗi da tattalin arziƙi a cikin daular. Hukunce-hukuncen da malamai suka cire sun kasance ana amfani da su ne daga sarakuna ta hanyar buƙata kai tsaye, kamar yadda lamarin yake a lokacin da Al-Rasheed ya nemi Abu Yousuf ya samar masa da cikakken tsari na dokoki. Ko kuma sarki yakan yi amfani kawai da hukunce-hukuncen da malamai suka cire a tsawon lokaci, waɗanda suka kafu a matsayin dokoki ta hanyar aiki.

In addition to the books of Al-Kharaj and Al-Amwal, the Islamic library has countless of references to financial matters embedded in the compilation and writing of various scholars within the schools of the prominent Imamas, such as Abu Hanifah,83 Ja’far,84 Malik,85 Al-Shafi’,86 and Ibn Hanbal.87 Throughout the history of the Islamic state of khilafah, the financial and economic matters in the state were resolved and addressed by scholars who were fluent in the process of deriving rules on various matters by utilizing well established tools for derivation. The rules derived by the scholars were utilized by the caliphs through a direct request as was the case when Al-Rasheed asked Abu Yousuf to provide a comprehensive set of rules. Alternatively, the ruler would just use the rules which have been derived over time by various scholars and have been established as laws through practice.

Malamai daga makarantun fiqhu daban-daban sun ci gaba da tattaunawa kan dukkan al'amura a cikin ƙasa, har da al'amuran kuɗi da tattalin arziki, tare da bayar da hukunce-hukuncen shari'a da dokoki masu dacewa. Kusan babu wani banbanci, kowane littafin fiqhu (dokokin Musulunci) yana ƙunshe da babi da sassa na musamman kan ciniki, lamuni, riba, sayarwa, mallakar ƙasa, harajin ƙasa, kasafin kuɗi da samar da kuɗaɗen yaƙi, ganimar yaƙi, tattarawa da rarraba zakka, haɗin gwiwa, dukiyar gama-gari ko ta jama'a, da abubuwa da yawa.

The scholars from the various schools of thought continued to address all matters in the state including financial and economic matters and provide the appropriate rules and laws. Almost without exception, each and every fiqh (Islamic laws) book would include specific chapters and sections on trade, loans, riba (usury), sale, land property, land taxation, war budgeting and funding, proceeds of war, zakah collection and distribution, partnerships, common or public properties, and much more.

Tun bayan rushewar daular Musulunci ta khalifanci a shekarar 1924, tsarin Musulunci da ke aiki a kasashen da a baya dokokin Musulunci ke mulki sun daina aiki kwatsam. Tsarin tattalin arziki da na kudi ba a bar su a baya ba. Turawan mulkin mallaka na Birtaniya, Faransa da sauran kasashen Turai sun gabatar da sabbin dokoki da ka'idoji a wadannan kasashe wadanda suka maye gurbin na Musulunci. Aikin Musulunci tilo na kudi da ya tsira a lokacin mulkin mallaka da bayansa shi ne aikin zakka, domin a Musulunci ana ganin zakka a matsayin ibada kuma daya daga cikin ginshikan Musulunci. Ko a wannan lokaci, aikin zakka ya koma more na mutum daya-daya maimakon aikin da gwamnati ke jagoranta kamar yadda yake a da tun kafuwar daular farko a Madina ta hannun Annabi Muhammad ﷺ. Sakamakon haka, ka'idojin Musulunci na tsarin tattalin arziki da na kudi sun rasa matsayinsu na aiki a kasashen da Musulmi suka fi yawa. Bayan lokaci, ka'idojin ka'idojin tattalin arzikin Musulunci sun dishe, sun zama masu rikitarwa ba kawai ga Musulmi talaka ba, har ma ga wasu malaman Musulunci da masana. Wannan sakamako ne na dabi'a na barin aiwatar da tsarin tattalin arziki da na siyasa tsawon kusan shekara dari.

Since the collapse of the Islamic state of khilafah in 1924, the systems of Islam were abruptly deactivated in the countries previously ruled by the Islamic laws. The economic and financial systems are no exception. The colonial powers of Britain, France, and other European countries introduced to these countries new laws and rules which replaced the Islamic ones. The only Islamic financial practice which survived during and after the colonial period was the practice of zakah, because in Islam zakah is considered a ritual and one of the pillars of Islam. Even the practice of the zakah during this period became more of an individualistic practice rather than a state-sponsored activity as used to be since the establishment of the first state in Medina by Prophet Mohammad (PBUH). As a result, the Islamic principles of the economic and financial system lost their practical norm in Muslim majority countries. Over time, the theoretical principles of the Islamic economy blurred and became rather fuzzy not only for the average Muslim, but also for some Muslim scholars and academics. This is a natural result for abandoning the implementation of the economic as well as the political system for almost a hundred years.

Ƙananan nazarce-nazarce da suka yi magana game da tsarin tattalin arziki a Musulunci a cikin 'yan shekarun nan sun taimaka sosai wajen sake gina hoton wani tsari da ya kasance a ɓoye fiye da ƙarni guda. Wani nazari ya fito tun a shekarar 1953 mai taken The Economic System in Islam88 na Taqiuddin al-Nabhani. Wani littafi (The Perfect Political Economy) ya fito a farkon shekarun 1960 kuma ya yi magana game da tattalin arzikin siyasa a Musulunci.89 A farkon shekarun 1970 kuma wani littafi ya fito mai taken Iqtisaduna wanda ke nufin "Tattalin Arzikinmu." Littafi na huɗu (Al-Amwal in the State of Khilafah) ya fito a shekarar 1980.153 Waɗannan littattafai sun aza harsashi mai ƙarfi ga tsarin tattalin arziki na Musulunci, ko da yake sun yi kama da na ka'ida sosai idan aka duba yanayin siyasa a ƙasashen Musulmi a lokacin da waɗannan nazarce-nazarce suka fito. Sha'awar batun tattalin arzikin Musulunci ta fara ƙaruwa a shekarun 1980, musamman bayan juyin juya halin Musulunci a Iran. Kafa Jamhuriyar Musulunci ta Iran ta haifar da wani ra'ayi a yankin a karon farko cewa tsarin tattalin arziki na Musulunci yana da amfani a aikace fiye da yadda aka zaci a baya. Tun daga lokacin, nazarce-nazarce da yawa masu take irin su "Tattalin Arzikin Musulunci," "Tunanin Tattalin Arziki a Musulunci," "Salon Tattalin Arziki a Musulunci," "Hanyoyin Tattalin Arzikin Musulunci," "Kuɗaɗen Musulunci," "Kuɗaɗen Ƙasar Musulunci," da makamantansu sun bayyana a cikin adabin Musulunci.

The few studies that addressed the economic system in Islam in the last few decades contributed in a significant manner to reconstruct an image of a system which has been clouded for over a century. One study appeared as early as 1953 under the title The Economic System in Islam88 by Taqiuddin al-Nabhani. Another book (The Perfect Political Economy) appeared in the early 1960s and addressed the political economy in Islam.89 In the early 1970s another book appeared under the title Iqtisaduna which stands for “Our Economy.” A fourth book (Al-Amwal in the State of Khilafah) appeared in the 1980.153 These books laid down a solid foundation for the Islamic economic system, although they seemed very theoretical given the political conditions in the Muslim world at the time these studies appeared. Interest in the subject of Islamic economy began to increase in the 1980s, especially after the Islamic revolution in Iran. The creation of the Islamic Republic of Iran created a sense in the region for the first time that the economic system of Islam has more practical merit than previously thought. Since then, tens of studies bearing titles such as “Islamic Economy,” “Economic Thinking in Islam,” “Economic Styles in Islam,” “Islamic Economic Methods,” “Islamic Finances,” “Finances of the Islamic State,” and the like showed up in the Islamic literature.